Ansgar

CONCERNING ST. ANSGAR, ARCHBISHOP OF HAMBURG, APOSTLE OF THE DANES AND SWEDES, AT BREMEN IN LOWER SAXONY,

Year of Christ 865.

Preliminary Commentary.

Ansgar, Bishop of Hamburg, Apostle of Denmark and Sweden (Saint)

By G. H.

Section 1. The Archbishopric Erected at Hamburg by St. Ansgar. The Extent of the Province.

[1] The Saxons, a people most noted for having occupied the regions of the nearer Germans and of the Britons, and no less illustrious for having formerly administered the Empire of the August Caesars, are believed to have had their first seat beyond the Elbe, a river of northern Germany, The ancient seat of the Saxons was Nordalbingia or Holstein: in that part of the peninsula which in St. Ansgar's era was called Nordalbingia and the Transalbian province of the Saxons, but is now called Holstein, extending to the town of Schleswig -- where, with certain Angles intervening, the dominion of the Cimbri, now called Jutland, was contiguous. Of its town Ribe, as well as of the Anglian Schleswig, we shall treat below. The Saxons, having entered nearer Germany, first settled between the Elbe and the Rhine in the provinces nearer to the ocean, and by the skill in nautical art in which they excelled, various migrations. they at last subjugated the maritime coasts of the Frisians and Belgians which they had frequently harassed, and occupied Britain itself with all the forces of the neighboring Angles. No less industrious on land, they subjected to themselves the adjoining parts of Germany more broadly; in which their territories and variously divided peoples, subdued by Charlemagne in the eighth century of Christ, we have described on January 7 in the Life of St. Wittekind the Duke, and on the 28th of the same month in the Acts of Charlemagne. Some events of earlier centuries accomplished by the Saxons we have also mentioned on the Kalends of February before the Acts of St. Sigebert the King.

[2] The Transalbian Saxons, however, having killed the legates of Charlemagne in a barbarous fury in the year of Christ 798, Nordalbingia subdued by Charlemagne, resisted for longer, until Charles, now Emperor, having transferred very many of them with their wives and children to Francia, gave their repeatedly ravaged lands to the Abodrites, a neighboring people of Slavic origin, as Einhard reports under the years 802 and 805 in the Annals of Charlemagne. Soon there followed war with King Godfrey, or Gotrik, of Denmark: upon his death in the year 810 and the conclusion of peace with his successor Hemming, the river Eider was firmly established as the boundary on both sides of the German Empire and the Danish kingdom. The more notable places there at that time include Hollenstedt, or Hollensten the principal places in that region, (whence the origin of Holstein, which we call Holsatia, seems to have flowed), on the river Elbe, where the Emperor stayed for some time in the year 804; Esesfeld, on the bank of the river Stoer, occupied and begun to be fortified by his command in the year 760; and Hochboki, Hohbuoki, or Hohbuoki, or Ohuoki, a fortress adjacent to the river Elbe, in which the imperial legate Odo resided and which was the garrison of the Eastern Saxons. This fortress was captured and destroyed by the Wiltzi in the year 810, and the Frankish army restored it the following year, as the Annals of Einhard, the Annals of Saint-Bertin, the Annals of Fulda, and others report under the cited years. could it perhaps be Hamburg: Scholars might inquire whether that fortress of Hochbuoki could be considered Hamburg, or at least its citadel, if it is to be distinguished from whatever town existed there at the time. Certainly all writers commonly note that the prefect established there by Charles was called Odo, or Oto, by some Uto and Ulto.

[3] To imbue this Nordalbingia with the Christian faith, Charlemagne appointed the priest Heridac, intending to have a bishop ordained there, had death not intervened. God reserved those first fruits for St. Ansgar, where St. Ansgar, born around the year 801, born under the same empire of Charles around the year 801 and invested with the monastic habit at Old Corbeil, or French Corbie, at about the age of twelve. Under the empire of Louis the Pious the young man was outstandingly instructed in both human and divine sciences, and soon publicly transmitted these same teachings to others as a professor, first in his own place of profession, then at New Corbie, or Saxon Corvey, near the Weser, which was beginning to be built, having been sent there in the year 823. Then he was given by Louis the Pious in the year 826 as a travel companion to King Harold, who had been expelled from Denmark and baptized at Mainz, after various exercises, and attended him for more than two years. Having returned to New Corbie because of the illness of his companion Autbert, who died there at Easter in the year 829, he was again sent by the Emperor to the Swedes, and for about a year instructed them in the first rudiments of the Christian faith. The labors of both missions are related at greater length below. Proved by these trials, he was consecrated Archbishop in the year 831, he was designated by the Emperor as Archbishop of Hamburg and was consecrated by Drogo of Metz, with Archbishops Ebbo of Rheims, Hetti of Trier, and Otgar of Mainz assisting, in the year 831, when he had completed his thirtieth year of age. Having journeyed to Rome, he received the archiepiscopal pallium from Pope Gregory IV, and was also appointed Apostolic Legate to the Danes, Swedes, Slavs, and other northern peoples by papal authority. The Emperor Louis granted him both dignities -- the Archbishopric and the Apostolic Legation -- by a diploma to be produced below, on the Ides of May, in the twelfth Indiction, in the twenty-first year of his reign, the year of Christ 834.

[4] We have had to set forth these matters carefully because certain learned men calculate the chronology differently, on account of Archbishop Hetti of Trier, with Archbishop Hetti of Trier assisting, whom they believe could not have been present at the consecration of St. Ansgar at that time, since in the said year 831, with St. Amalar his predecessor still living, he had not yet been promoted to that dignity. The testimony of Amalar is produced, who in chapter 58 of his book On the Order of the Antiphonary writes that he came to Rome "in the year from the Incarnation of the Lord 831, in the ninth Indiction, under the Empire of the Lord and most pious Emperor Louis, and the apostolate of the most glorious Apostolic Gregory." Induced by these words, our Brower teaches in book 8 of the Annals of Trier that he died in the year 832, appointed not in the year 832, on the 4th of the Ides of June. But that Amalar who wrote is a different person, roughly contemporaneous with the Bishop of Trier, from the clergy of the Church of Metz, which he acknowledges as his own in the Prologue of the said book. Our Sirmond observed that this same person wrote the work On Ecclesiastical Offices by command of Emperor Louis, in his Notes to Opuscule 9 of Ennodius on the blessings of the Paschal Candle. Cratepolitus in his book On the Bishops of Germany reports that Bishop Amalar died in the year 822. According to Sirmond he died even earlier, but before 826. when he interprets the general assembly held in the middle of the month of October in the year 821 at the villa of Thionville (which Einhard mentions in his Chronicle) to be the council held against the persecutions of the clergy, described by Burchard in book 6, chapter 5, and Ivo in part 10, chapter 134, and inserted in volume 2 of the Councils of Gaul, at which thirty-two bishops were present, together with Archbishops Aistulf of Mainz, Hadabald of Cologne, Hetto of Trier, and Ebbo of Rheims, with their suffragans. These same archbishops are numbered among the missi dominici in chapter 25 of the second Capitulary of Emperor Louis, cited by Baronius under the year

819 and by the same Sirmond under 823, in which year or even the preceding one these missi seem to have been designated, with Ebbo being greatly impeded in his legation to the Danes and Rotuad being substituted when he was unable to go. But even setting aside these arguments, both the said council at Thionville and the legation of the missi dominici were necessarily completed before the year 826, in which Otgar, Haistulf's successor as Archbishop of Mainz, baptized King Harold -- five years before Hetti of Trier was present at the above-mentioned consecration of St. Ansgar. Some points below in the Letter of St. Ansgar will shed light on this question.

[5] The proper diocese of Hamburg, given to St. Ansgar, was Nordalbingia alone, from which he is called Archbishop of the Nordalbingians in the decrees of Gregory IV and Nicholas I. That diocese, however, as is said in the Acts, number 36, Boundaries of the diocese, and the churches in it: was extremely small, having only four baptismal churches, previously entrusted by Emperor Louis to the neighboring bishops, Willeric of Bremen and Heligand of Verden, as the Acts relate in number 19 and Adam of Bremen in book 1 of his Ecclesiastical History, chapter 12, from the Book of Donations of the Church of Bremen. The same Adam in book 2, chapter 8, assigns three of the aforesaid churches: Hamburg, the metropolis, among the Stormarians; Schenefeld among the Holsatians; and Meldorf among the Dithmarsians. In addition there were Hollenstedt and Esesfeld, the places indicated earlier, then Welna, or Welanau, donated to Archbishop Ebbo by the Emperor and transferred by him to Gaudbert; and finally Heiligenstedten, known to posterity for the relics of St. Maternianus deposited there by St. Ansgar, which will be treated below. Helmold in book 1 of his Chronicle of the Slavs, chapter 6, describes the boundaries of the said diocese of Hamburg as extended in the following centuries. "Besides the honor of the Metropolitan See, by which it embraces all the nations or kingdoms of the North, the Church of Hamburg indeed has prescribed boundaries of its parish, namely the last part of Saxony which is beyond the Elbe and is called Nordalbingia, containing three peoples: the Dithmarsians, the Holsatians, and the Stormarians. From there the boundaries extend to the Wends, namely those called neighboring Slavs later subjected: the Wagrians, Abodrites, Kycini, and Circipani, and up to the river Peene and the city of Demmin. There is the boundary of the Church of Hamburg." So far Helmold. The city of Demmin still exists today, on the border of the Duchy of Pomerania, which together with its neighboring lakes and the river Peene separates it from the territory of Mecklenburg, in whose eastern region were the Kycini and Circipani, and in the western the Abodrites, under whom were also included the Polabingians, Linones, and Warnahi, grouped together by Adam in book 2, chapter 10. The region of the Wagrians is still called Wagria to this day, reckoned as part of Holstein.

[6] This territory of the Wends, Winuli, or Vandals, and the neighboring Slavs, under Emperor Otto I in the tenth century, Suffragan bishops established. having been imbued with the Christian faith, received its own bishop, called Edward by Adam in book 2, chapter 8 and by others with Krantz in book 2 of his Vandalia, chapters 30 and 31, Mark; with his see assigned at Oldenburg in Wagria. Two other bishoprics were added to this in the eleventh century, under Emperor Henry III, son of Conrad the Salic: those of Mecklenburg and Ratzeburg. These we shall treat at greater length in the Life of St. Gottschalk the Martyr, Prince of the Wends, on June 7, and on November 10 in the Acts of St. John the Martyr, the first Bishop of Mecklenburg. But when Mecklenburg was destroyed in the Wendish wars of the twelfth century and Oldenburg was greatly damaged, these sees were transferred -- the former to Schwerin, the latter to Lubeck -- and the bishops of these three dioceses remained subject to the Archbishops of Hamburg, or Bremen. The same Helmold in book 1, chapter 6, marvels that SS. Ansgar and Rimbert did not labor with greater care in converting the said Wends or Slavs to the faith of Christ, Whether the conversion of the Slavs was undertaken by Ansgar: which he attributes to the incredible hardness of this people, not to any torpor of those preachers, "whose spirit was so devoted to the calling of the nations that they spared neither their resources nor their lives." Below in the Acts, number 21, Ansgar arranged for boys purchased from the Slavic people or freed from captivity to be educated in the Christian religion, whose aid he would afterwards use in converting that nation. Concerning St. Rimbert and his zeal for the conversion of this people, we shall treat on February 4.

Section 2. The Bishopric of Bremen United to Hamburg. The Chronology of St. Ansgar Established.

[7] The happy course of the newly begun archbishopric was arrested by the destruction of Hamburg, plundered and burned by pirates. Adam in book 1, chapter 21, Albert of Stade in his Chronicle, Krantz, and others write that this happened in the last year of Louis the Pious, the year of Christ 840; and they add that the estate of Ramsola was offered to him by a certain venerable matron named Ikia, in the bishopric of Verden, three leagues from Hamburg, that is, according to Krantz's interpretation, miles distant; Hamburg burned, not in the year 840, where they say St. Ansgar, having established a monastery, gathered together his dispersed flock, and from there frequently visited the Church of Hamburg, confirmed the Nordalbingians in the faith they had received, and performed other holy exercises for a full seven years. Why then is no mention made in the Acts of this domicile or residence at Ramsola, where all things are presented in such exact order, if the Archbishop resided there principally from the year 840 to 847? On the contrary, he is said in number 31 not to have had any cell in this province suitable for this legation, and that therefore King Louis, to provide him with the consolation of a place to stay, resolved to give him the bishopric of Bremen. Furthermore, three events joined together in the Acts from the diploma of Pope Nicholas, number 40, require a different chronology: the cell of Torhout, previously given by King Charles the Bald to Count Reginier; then the metropolis of Hamburg burned and destroyed; then the See of Bremen vacated by the death of the bishop. After the wars waged between the three brother kings over their respective possessions, the kingdom of their father Louis the Pious was divided into three parts at Verdun in August of the year 843: to Charles the Bald fell West Francia, and in it the cell of Torhout, which he may have granted to Count Reginier the following year, as is said more fully below in section 5. Then follows the year 845, but 845. in which the following is reported about the destruction of Hamburg in the Annals of Fulda: "The Norsemen fought three battles in Frisia; in the first they were indeed defeated, but in the second they prevailed and slew a great multitude of men. They also ravaged a fortress in Saxony called Hamburg, and returned not unavenged." The same is read in the Annals of Metz. In the Annals of Saint-Bertin and the Deeds of the Normans, the Danes are said in the same year to have been defeated on the Elbe by the Saxons -- namely when, after the sack of Hamburg, they returned not unavenged. The writers of these Annals are at least two hundred years older than Adam and Albert, and closer to the era of St. Ansgar.

[8] Bremen is seen as a city on the right bank of the river Weser, in the maritime part of Lower Saxony, Bishops of Bremen distinguished by a bishopric erected in the time of Charlemagne, which St. Willehad was the first to administer, [I,] as will be said more fully in connection with his Life on November 8. He was succeeded by Willeric, [II] who is written by Adam in book 1, chapter 12, to have preached to the Transalbian peoples under Louis the Pious and to have frequently visited the Dithmarsians and their church of Meldorf. III, Upon his death in the year 837, Leuderic succeeded him, to whom Adam is witness in chapter 23 that St. Ansgar, expelled from Hamburg, took refuge: "It is reported," he says, "that he came to Bremen and was repulsed by the bishop of that place, who was envious of his learning and virtues." He then adds that Leuderic, Bishop of Bremen, died on the 9th of the Kalends of September, and confesses in the same passage that he was unable to ascertain his years with certainty, though he had earlier in chapter 20 attributed eight years to his see, to be determined from the 38th to the 46th year of that century. Immediately after his death, steps began to be taken with King Louis to install St. Ansgar -- expelled from the See of Hamburg and previously deprived of the cell of Torhout -- IV St. Ansgar, in the bishopric of Bremen. Louis wished the question of whether this was permissible by canonical authority to be examined in a public assembly of bishops, perhaps at the Synod of Mainz held in the year 847 under Blessed Rabanus. in the year 847, Certainly in the synodal letter of the bishops to King Louis, Ansgar is read as having been present -- unless by a corrupt reading Bishop Verendarius of Chur should be substituted; since the co-bishops present there belonged to the diocese, or province, of the Archbishopric of

Mainz. We treat of that Synod on February 4 in connection with the Life of Blessed Rabanus. At this or some other assembly of bishops, therefore, the See of Bremen was united to the Archbishopric of Hamburg and entrusted to St. Ansgar to govern, after he had been sixteen years ordained to the episcopal dignity, as also observed by Adam in book 1, chapter 21, and Krantz in his Metropolis, book 1, chapter 42.

[9] Hadabald, Archbishop of Cologne, had already died before this, and while his See remained vacant for a long time, the Archbishop of Cologne protesting in vain, St. Ansgar took full possession of the diocese of Bremen; on account of which, having been torn from its province, Gunther, subsequently appointed Archbishop of Cologne, created a new difficulty for St. Ansgar, which was later resolved at Worms before two kings -- Louis and his nephew Lothar -- and many bishops of both kingdoms. The Annals of Fulda suggest this happened in the year 857 with these words: "King Louis held a colloquy at the fortress of Koblenz with his nephew Lothar in the month of February; and in Lent he held an assembly at the city of the Vangiones, which is Worms." And with some items intervening: "A synod was held at Mainz around the Kalends of October, presided over by Archbishop Charles, at which, among other matters that were debated concerning ecclesiastical law, a letter of Gunther, Bishop of Cologne, directed to Bishop Altfrid was presented, in which was read that a terrible storm had occurred at Cologne," etc. Here then, in that year, a colloquy of Kings Louis and Lothar, an assembly at Worms, and the archbishopric of Gunther and his reconciliation-born familiarity with the bishops of the province of Mainz. The Apostolic approval sought by Gunther, approved by Pope Nicholas through legates sent to Rome, was obtained from Nicholas I and issued at the beginning of his pontificate. For as Adam testifies in chapter 27, "in the Privilege of the Pope the year of the Lord 858 is noted, which is the twenty-eighth from the ordination of the Archbishop." in the year 858: In that year, Benedict III having died on February 16, Nicholas was substituted, which admirably confirms the years we have proposed above. St. Ansgar survived to this February 3 of the year 865, he died in the year 865. as also noted by Adam in chapter 31, Albert of Stade in his Chronicle, and others. He had suffered from a severe dysentery for more than four months, contracted in the sixty-fourth year of his age and the thirty-fourth of his episcopate, as the Acts report in number 68, and they render the year we have proposed for both his birth and the beginning of his episcopate beyond doubt.

[10] Ansgar himself and his successor St. Rimbert meanwhile showed some measure of subjection to the Archbishop of Cologne, Subjection to the Archbishop of Cologne adjudicated, which Adalgarius, who replaced Rimbert, subsequently neglected. Whence, at the insistence of Archbishop Hermann of Cologne, a greater difficulty flared up again, which the letter of Pope Formosus sent to Adalgarius on this matter -- to be given below -- explains and amplifies. In it the Pope judges, by way of dispensation, that the Church of Bremen may remain attached to the Archbishop of Hamburg with some degree of subjection, until, when new bishoprics have been established and made subject to the Archbishop of Hamburg, the See of Cologne may recover the Church of Bremen. Adam in book 1, chapter 41, and Albert of Stade in his Chronicle under the year 896, their minds biased by prejudice, complain that Pope Formosus and King Arnulf consented to the unjust decrees of the bishops, whom they say met at Tribur on account of the Synod there assembled in the year 895, at which they complain that Archbishop Adalgarius was placed at the tail end of the council. He certainly subscribed in the middle among the bishops, with this title: "Adalgarius, Bishop of Bremen." But the letter of Pope Formosus requires that another synod of bishops subject to the Archbishop of Cologne was held earlier at Frankfurt, at which Adalgarius appeared neither in person nor through a vicar. Adam and Albert do not seem to have read this letter; Baronius under the year 895, section 4, and Binius in his Notes on the Synod of Tribur followed them as though everything had been done at the same place and time. Adam and Albert add that Bremen was made a suffragan of Cologne for the entire period under Adalgarius and Hoger. Indeed, at the Council of Ingelheim held under Pope Agapetus II in the year 948, Adaldagus also subscribed in the middle among the bishops as "Adaldagus, Bishop of Hamburg." Krantz observes in book 2 of his Metropolis, chapter 21, that Adalbert, or Albert, Archbishop of Hamburg -- of whom we shall speak again below and in the Life of St. Rimbert -- in the eleventh century of Christ brought it about before the Supreme Pontiff and the Emperor (for at the beginning of his episcopate he was very dear to both) removed in the 11th century. that the Church of Hamburg should be restored to its dignity, enjoying metropolitan rights against the claims of Cologne. As for the jurisdiction of the Legation being attached to these Archbishops as Archbishops of Hamburg, while new Archbishops were being established in the northern regions, Archbishops of Hamburg, they are found to be called Hamburgenses, but not -- or very rarely -- Bremenses. Adam himself, a Canon of the Church of Bremen, whom we have seen to be greatly offended by the aforesaid statutes, dedicates his History to Liemar, Archbishop of Hamburg, successor of the said Adalbert. The fourth Archbishop after Liemar, Adalbero, ordained in the year 1123, is called Archbishop of Hamburg in several letters by Pope Innocent II and in those issued by Emperor Philip, of whom we shall shortly speak; and to him the Pope restored the Bishop of Lund and other Danish bishops, whom Pope Adrian IV later completely exempted. called Bremenses from the 12th century. From that time, the Hamburg name being dropped, various privileges conferred on them and published together with Adam's work by Lindenbrog confirm that they were called Archbishops of Bremen. Hence it is clear that SS. Ansgar and Rimbert ought rather to be called Archbishops of Hamburg, and Bishops of Bremen. Ansgar himself, in the preface to the Miracles of St. Willehad, writes of himself as Bishop of the Church of Bremen. His words are given below.

Section 3. The Acts of St. Ansgar Written. Testimonials about Him from Various Writers.

[11] Upon the death of Ansgar, St. Rimbert succeeded him, elected by the clergy and the people on the very day of the burial. Among his first cares in the office he had assumed, collecting the Acts of his predecessor in summary form and with the help of an associate, The Life of St. Ansgar by St. Rimbert, he published a book of his deeds from the most certain knowledge: for beyond all others he was accustomed to be more closely at his side in everything, the inseparable companion of his legation and privy to all that was done. Lest, however, he should seem to be boastfully presenting too favorable a testimony about himself, he suppressed his own name and frequently mentions a certain most faithful disciple, who is Rimbert himself. These things are reported -- in the words adduced here -- on February 4 in his Life, numbers 6, 11, and 14; and they agree with the Acts of St. Ansgar, in which the disciple is described in numbers 59, 68, and 71 as a close disciple, privy to almost everything, the most intimate friend, and ordered to pour forth the final prayers as Ansgar was dying. This writer, to avoid every danger of error, in number 2 chose to insert the revelations which Ansgar had disclosed to those who were more closely attached to him. Again, in numbers 5 and 6, he narrates the visions in the very words in which Ansgar himself had dictated them.

[12] Adam of Bremen in book 1 of his Ecclesiastical History, chapter 31, thinks that Rimbert dedicated this book to the brethren of the monastery of New Corbie, dedicated "congratulating them that they had sent such a one, and congratulating his own people that they had merited to receive such a pastor." Krantz and other more recent writers follow Adam. to the Fathers of French Corbie, But that it is French Corbie that should be understood, the continuous sequence of the Life confirms. For he addresses the monks of this monastery in numbers 1, 3, and 9: "By your kindness we merited such a one," who, before New Corbie had begun to be built, "was tonsured among you and placed in monastic disciplines, was offered to God among you and promised obedience, and was sent together with other brethren of yours to these parts of Saxony, where a monastery had begun to be established, and borrowed its name from the place of your habitation, so that it would be called New Corbie." Again, things done at French Corbie are mentioned when addressing them in numbers 9 and 57: he says they are "very well known to your Reverence," and "how he shone among you is best known to you." Thus in numbers 10, 12, 16, and 35, Walo is called "Abbot of your monastery," Autbert "a brother of your monastery," Witmar "a companion from your brotherhood" -- all of whom pertain to French Corbie; and Count Reginier, to whom the cell of Torhout had been given by Charles the Bald, is said to be "well known to you" -- that is, at the same old Corbie. Moreover, he contrasts events in Francia with those that occurred in Saxony: thus in number 15, Ansgar is "summoned from here" (from New Corbie) "to the Palace by royal command"; and in number 21, "there were with him here at Hamburg, from your society of French Corbie, our holy Fathers and teachers." Again, confirming the certainty of these Acts, he says in number 9: "How greatly he shone among you in Francia, in sanctity, will be proved by the testimony of your people. But for us, who desire to narrate those things that were done among us in Saxony, we must first investigate," etc. We gather from number 59 that the Acts were written at Bremen, the episcopal see, and not at New Corbie, where witnesses are cited as "brothers dwelling among us" (that is, at Bremen) "and at New Corbie." Finally, the fact cited in number 8 requires that the Acts were written not long after the death of St. Ansgar: soon after his death: Witmar, a present witness of the matter, who had directed the school of boys with Ansgar at Old Corbie around the year of Christ 820, and was afterwards the companion of his first Legation to the Swedes -- and therefore in number 16 he omits many things which Witmar himself, who had been present, could better communicate.

[13] Baronius in his Ecclesiastical Annals under the years 826, number 37, and 858, number 15, laments these Acts as lost, as he believed; and there, after some gleaning of what many writers on northern affairs -- Adam and others -- had woven into their histories, and what praises of his virtues are also found in the Acts of St. Rimbert, believed to have perished, he attempts to repair that great loss. Following Baronius's example, John Vastovius in his Vitis Aquilonia, or On the Saints Who Have Illuminated Greater Scandinavia, Haraeus, Lippeloo, and others in their treatises on the lives of the saints published some compendium of the virtues and deeds of St. Ansgar. The first to make his Acts available to the public was Philip Caesar, recently published in truncated form, formerly a Canon and Pastor at the church of St. Ansgar in Bremen -- though heterodox -- who then, having abjured heresy, became an orthodox Doctor of Sacred Theology. He published from a very old and authentic manuscript codex of the Church of Hamburg, as he states in his preface, the Triapostolatus of the North, or the Lives and Deeds of SS. Willehad, Ansgar, and Rimbert, by the Cologne press in the year 1642, and dedicated it to Francis William, Bishop of Osnabruck, and Arnold, Abbot of New Corbie. In his preface he judged -- what we have refuted above -- that this Life was dedicated by St. Rimbert to the Abbot, Fathers, and Brothers of this New Corbie. The same Acts, transcribed from another manuscript codex of the library of the monastery of Bodeken in Westphalia, were sent to us by our John Gamans. But whoever compares these Acts as published by Philip Caesar more carefully with the Life to be given below will immediately perceive that they have been foully truncated and altered in many places, which we point out in passing as observed by us from time to time. We therefore give them complete and uncontaminated from the manuscript codex of the Paris library of the monastery of Saint-Germain-des-Pres, of the Benedictine Order, given here in full: transcribed by the Reverend Lord and Father Anselm Michael, a religious of that house. The same Acts are found in the library of French Corbie, whose manuscript codex was used by Francis Duchesne and Hugh Menard: the former published most of the text in the original words in volume 3 of Writers of French History; the latter, at the end of the Benedictine Martyrology in the Appendix to book 1 of his Observations, fashioned a Life from it in his own style. Stephan Johan Stephanius in his Notes on book 9 of Saxo Grammaticus's Danish History indicates that he also has in his possession a Life of St. Ansgar drawn from an old manuscript codex, which we rather suspect to be the same as the Hamburg and Bodeken manuscripts.

[14] These same Acts were depicted in heroic verse by Gualdo, a poet of French Corbie, and dedicated to Albert, or Adalbert, Archbishop of Bremen, also translated into verse by Gualdo, who, four hundred years after the founding of Old Corbie, was the Bishop of that province from 1043 to 1072 and watched over all the northern kingdoms. That poem, unearthed from a manuscript codex of the aforementioned library of Saint-Germain-des-Pres by the eminent Lord and Father Luke Forestier, a Doctor of Sacred Theology of Paris from the same monastery, was transmitted to us at Amiens by the Reverend Lord John Cauchie, a Canon of the Premonstratensian Order and Pastor at the church of Saint-Germain the Martyr in the same place. Before all these Acts we place the earlier diplomas, preceded by the diplomas of the Popes and the Emperor. both papal ones of Gregory IV and Nicholas I, and the imperial one of Louis the Pious, granted either for St. Ansgar's legation to the infidels, or for the confirmation of the Archbishopric of Hamburg, or finally for the union of that same See with the Bishopric of Bremen. We add the Decree of Paschal I and the Letter of Pope Formosus: the former explains the Legation begun under Ebbo, the latter the jurisdiction claimed by the Archbishop of Cologne over the Bishopric of Bremen. Here also the first four chapters of the Acts of St. Rimbert, by which the eminent virtue of St. Ansgar is greatly illuminated, ought to be inserted, were it not that that Life will be presented to the reader shortly on February 4.

[15] Furthermore, nearly all the writers of Denmark, Sweden, Frisia, and Flanders celebrate the most honorable memory of St. Anschar: various writers relate his deeds, Adam of Bremen, and in his Observations on him Andreas Velleius; Albert, Abbot of Stade, in his Chronicle; Saxo Grammaticus in his Danish History, and in his notes on him Stephanius; Albert Krantz in his Metropolis, Dania, Suecia, and Saxonia; Johann Adolf Cypraaus in the Annals of the Bishops of Schleswig; Johann Isaak Pontanus and Johannes Meursius in their History of Danish Affairs; Johannes Magnus in his History of the Swedes and Lives of the Archbishops of Uppsala; Johannes Letzner in the Chronicle of Corvey in Saxony; Martin Hamconius, Bernardus Furmerius, Pierius Winsemius, and Ubbo Emmius in their History of Frisian Affairs; Suffridus Petrus on the Writers of Frisia; Werner Teschenmacher in the Annals of Cleves-Julich-Berg; Jacques de Meyer in the Annals of Flanders; Antoine Sanders in his Flandria Illustrata; Jacques Malbrancq on the Morini, and others. Trithemius on the illustrious men of the Order of St. Benedict, and other writers on monastic affairs, also treat of him.

[16] We omit here to enumerate the individual eulogies of St. Anschar; let a few drawn from the testimony of heterodox writers suffice, so that while they laud the true religion of St. Anschar, they may know themselves condemned by their own judgment. eulogies of the heterodox: Pontanus, Among these, Johannes Isaak Pontanus in book 4 of his Danish History, under the Kings Harald and Ragnar, writes thus: "Ansgar, a man distinguished for virtue and learning, sent to Denmark to preach the Gospel of Christ, while he endured many toils and many dangers there, brought a great multitude of people to the worship of the true God and to the true religion of God." Bernardus Furmerius, in book 6 of the Annals of Frisia, published at Franeker in 1609 by the authority and decree of the Estates of Frisia, relates: Furmerius, "St. Anschar departed this life -- a man equally learned in sacred and profane letters, who always taught strenuously both in the school and in the church, nourished the poor, redeemed captives, consoled the afflicted, and proclaimed the Gospel to barbarians, even at the peril of his life and fortunes -- an Apostle abroad, a monk within, never seen idle." Ubbo Emmius in book 5 of Frisian Affairs Emmius, says: "Anschar, a man of much learning and piety, visited the Jutes, Danes, and Swedes, endured many toils and dangers, and washed in the sacred font a great multitude of people imbued with the Christian religion," etc. Johannes Meursius in book 3 of his Danish History relates the following concerning King Eric I, whom we call Horik: Meursius. "Ansgar, Bishop of Bremen, who had previously come to Denmark, since he had earlier at Mainz also imbued Eric with his brother Harald in the Christian rites, by recalling the memory of that time, soon with persuasive speech and salutary counsel led his mind back to the piety he had cast off, and again abolished the worship of idols, and by a published edict decreed that if anyone wished to embrace the Christian faith, this should be free for each person; indeed Eric, for the promotion of piety, rebuilt anew the sacred church which his brother Harald had formerly erected at Schleswig and which Ragnar had destroyed, and dedicated it to the teacher of Christian piety, Ansgar. Amid these things the Christian religion flourishes, the Church gains ever greater increase daily, Eric applies his mind to piety without pretense," etc. So Meursius, to the great praise of St. Anschar and the commendation of the Catholic religion; but not without several historical errors. For first he confuses King Horik, son of Godefrid and brother of Roruc, with Heriot (Harald), who are to be carefully distinguished below in section 9. Second, he relates that the church at Schleswig was built by Harald, destroyed by Ragnar, and rebuilt by Horik, under whom it was first permitted to be erected. Third, Horik, although he favored the Christian religion, never actually embraced it -- still less was he previously baptized at Mainz, where Anschar was sought as a companion for Harald, who was returning to Denmark after receiving baptism. These and his other errors are more clearly demonstrated below. In praise of St. Anschar, moreover, Stephanius,

Velleius, and others have been effusive, to all of whom the Acts of St. Anschar show the true origin of the ancient history of Danish affairs, and together with it the orthodox faith of the Catholic religion.

Section 4. The Veneration of St. Anschar. Churches Dedicated in His Name.

[17] How outstanding was the sanctity in which Anschar lived is suggested by his own Acts and those of St. Rembert, and confirmed by the Kings of the Danes and Swedes, who were won over to the Christian name by his zeal. he was regarded as a saint during his lifetime. Among these, Horik the Dane sends St. Anschar below in number 45 to Oleph, or Olaf, King of the Swedes, commending him as one known to himself in all respects, and testifying that in his life he had never seen so good a man, nor ever found such great fidelity in any mortal; and therefore, having recognized his most holy goodness, he had conceded to him whatever he wished to arrange in his kingdom for the sake of the Christian religion, etc. In the Life of St. Rembert, number 3, Anschar is called a man of the highest sanctity, and Rembert an imitator of his sanctity; to whom, when Rembert in number 7 asked to obtain a share of rewards in the future life, after three days of prayer Anschar answered that in the future age they would not be separated from each other as partakers of eternal blessedness -- namely, on account of the devotion of one faith, number 12, and the administration of the same office, equal in merits. soon honored after his death. These two could not be torn from each other's sight, even though Anschar had departed from the living many years before St. Rembert. For, as is read in number 25, whatever Rembert did or omitted, he always took a presage of all future events from visions of St. Anschar, who, appearing with a certain quality of countenance, used to show how he ought to involve himself in matters to be undertaken. That his sanctity was no less known in Corbie in Gaul is shown by St. Gerard, who from a monk of Corbie became Abbot of La Sauve-Majeure, praised by St. Gerard, in his Prologue to the Life of St. Adalard, written by himself and published by us on January 2. There St. Anschar is praised as a pupil and foster-child of St. Adalard, chosen by Wala, his brother, to be sent by King Louis with Harald, King of the Danes, and who afterward, having suffered many punishments for the faith of Christ from the same people, finally rested in Bremen in his Archbishopric, adorned with many merits.

[18] That his name was inscribed in the sacred Calendars is shown by several manuscript Martyrologies augmented under the name of Usuard for the use of Belgian churches, his name in Martyrologies, in these words: "At Bremen, St. Anschar, first Bishop of that place"; to which is added "and Confessor" in the ancient Cologne Martyrology. In place of this, the manuscript Florarium notes the year of salvation 850 in which he flourished, though he survived long afterward. Molanus in his later edition of the Additions to Usuard, having corrected his earlier error, calls him the first Bishop of Bremen and Hamburg united. But "first Archbishop of Bremen" -- less properly, however -- is read in the German Martyrology of Canisius printed in the year 1573: "Likewise at Bremen, of the holy Confessor Anschar, its first Archbishop, whom Louis, son of Charlemagne, together with the newly converted Christian people of the Saxons, established as a worthy Pastor and Bishop." In the Roman Martyrology it reads thus: "On the same day, St. Anschar, Bishop of Bremen, who converted the Swedes and Danes to the faith of Christ." Menard has the same in his Benedictine Martyrology, which Wion expands somewhat more fully: "At Bremen," he says, "St. Anschar, first Archbishop of that city, who, by the authority granted him by Gregory IV, preaching to the Gentiles, converted the Swedes and Danes to the faith." Where by "Suevi" should be understood the Suiones, or Swedes, as will be shown below. Dorgan expressed these in his Benedictine Calendar: "St. Ansgar," he says, "Archbishop, who converted many peoples to the faith, and is called the great Apostle of the Swedes, Goths, Danes, and northern regions."

[19] Peter Galesin celebrates him with a greater eulogy in these words: "At Hamburg, St. Anschar, Bishop and Confessor. the eulogy of Galesin. He, the first Archbishop of Hamburg, Legate of the Holy Roman See to all the peoples who pertain to the North, wholly devoted to procuring the salvation of all and to propagating the faith, preached the word of God in Sweden and other provinces, and freely admonished the Bishops and Kings of that region of their duty, both by letter and in person. Thus, having accomplished many labors for the Church of God, he rested most holily in the Lord." So Galesin. Of the Kings, Bishops, and St. Anschar's letters to them we shall treat below. Andrew du Saussay in the Gallican Martyrology also makes him the Apostle of the Flemish and of the Frisians. "On the same day," and of du Saussay, he says, "the glorious passing of St. Anschar, Apostle of the Northern Peoples, and also Bishop of Bremen and Confessor, who, supported by Divine aid and the munificent piety of Louis the Pious, King and Emperor of the Franks, completely subjected the Frisians and Flemish, who still shrank from the Christian rites, to the sweet yoke of Christ; and having educated St. Rembert, whom he left as the successor of his episcopate and apostolate, in the monastery of Torhout, which the aforesaid Louis the Pious had bestowed upon him to sustain his life and pious endeavors when he was suffering want, having most excellently discharged his apostolic office, he sent forth his spirit to heaven." So du Saussay. Concerning the apostolate of Anschar to the Flemish and Frisians we shall treat in the following sections.

[20] The day of February 3, sacred to St. Anschar, used to be celebrated with solemn worship in the diocese of Bremen and Hamburg, the Lessons, Antiphons, and Responsories of the Ecclesiastical Office being taken from his Life -- omitted here lest we be too lengthy; the Ecclesiastical Office: the curious reader is referred to the ancient Bremen Breviary, printed at Cologne in the year 1486. We give here one Antiphon, transcribed from it, for those who would implore his aid, together with the Prayer, or Collect. Antiphon:

"O Apostolic Pastor, light of the Danes and Swedes, Antiphon, Legate of the Roman See to the ends of the earth, Anschar, be present to us as a loving Father in Christ."

V. Pray for us, holy Father Anschar, etc. Prayer: Prayers. "O God, who didst grant to Thy people Blessed Anschar as a minister of eternal salvation, grant, we beseech Thee, that we may merit to have him always as intercessor in heaven whom we had as a teacher of life on earth. Through our Lord," etc. In the Schleswig Breviary, printed in the year 1512, this Prayer is read: "O God, who didst bestow upon the people of the Danes Blessed Anschar as their Pontiff and holy Teacher, by his intercession grant us remission of all our sins and the rejoicings of heavenly joys. Through our Lord," etc. In the Ratzeburg Breviary and the Swedish Missal, both very ancient, the day of February 4 following is sacred to the veneration of St. Anschar, this day being dedicated to St. Blaise.

[21] A church sacred to St. Anschar still stands at Hamburg, in which he is recorded to have taught Christian doctrine to the people and performed the Divine offices, churches sacred to St. Anschar at Hamburg as writes Johann Adolf Cypraeus in book 3 of his History of Schleswig, chapter 6; he adds, as informed by Isaiah Crusius, a Bremen priest of the Society of Jesus, that this building could never at any time be profaned or converted to other uses; for it could not be profaned by merchants or other familiar and domestic occupations; but rather, those persons, terrified by various specters, departed, whence it was turned over to the support of orphans and wards. So Cypraeus. But at Bremen at St. Anschar's, and at Bremen, we have previously mentioned that Philip Caesar was both Canon and Pastor. He observes here in his Notes on this Life, number 71, that the temple was most splendidly built, adorned without by a very tall tower and within by a notable organ, and is still called after St. Anschar; and that in it a college of twelve canons, even after the introduction of Lutheranism, persists; and that from the beginning a hospital for twelve poor people had been established by St. Anschar, who would take care of the other visitors arriving and departing. The same Caesar relates, in number 2, that the first syllable of St. Anschar's name having been absorbed, his church, tower, and street at Bremen are commonly called Sent Scharieskirch, thor, straf. This is for us a clear argument against Philip himself the name more correctly written that his name is more correctly written Anscharius than Ansgarius -- in which manner both his Acts in prose and verse transmitted to us from France and the Breviaries cited above present the name Anschar.

Section 5. The Monastery of Torhout Granted to St. Anschar, Then Taken Away. Whether the Flemish Were Converted by Him. Their Boundaries and Various Neighboring Counties.

[22] Flanders has contained for many centuries past, under the title of a County, a very extensive province; in the time of St. Anschar it was not very famous, the boundaries of ancient Flanders, being still enclosed within small limits. For on the side nearest to the islands of Zeeland, where it lies adjacent to the Atlantic Ocean and the western mouth of the Scheldt, it then contained only that territory in which at the present time are to be seen Bruges, the celebrated trading center, and the towns of Sluis, Damme, Aardenburg, Middelburg, and Eeklo. This people had been instructed in the Christian faith two hundred years before St. Anschar by St. Eligius, imbued with the faith of Christ by St. Eligius, ordained Bishop of Noyon in the year of Christ 646, as St. Ouen relates in his Life, to be given on December 1, he having been consecrated Bishop of Rouen on the same day and in the same place. Before him, we have not yet read any writer who mentions Flanders. two hundred years before St. Anschar. We believe that the Flemish, having begun to be subjected to the sweet yoke of Christ from that time, were by no means averse to the Christian rites in the age of St. Anschar, contrary to what du Saussay thought as cited above. Contiguous to this Flanders was the district or County of Torhout, whose western boundary at the Ocean is signified by Westende, and its eastern by Ostend, and the neighboring County of Torhout, by their very nomenclature. In this district of Torhout is Roxem, commonly called Rockem or Roxem, a village near the town of Oudenburg, formerly distinguished by a monastic Priory of St. Michael, which was given to the monks of Sithiu, or the Bertinian monks of the city of Saint-Omer, by the priest Felix on July 26 in the third year of Childeric III, the year of Christ 744; afterward, in the second year of the reign of Charlemagne, the year of Christ 769, it is recorded to have been augmented by a considerable purchase of the estate of a certain Sigerad by Abbot Hardrad, according to Iperius in the manuscript Bertinian Chronicle, chapter 6, part 1, and chapter 8, part 2; whom our Malbrancq follows in volume 2 of On the Morini, book 5, chapter 61, and Sanders in volume 1 of Flandria Illustrata under the Franconat.

[23] This County received its name from Torhout, an ancient and celebrated town, from which, though far distant, the gates of the cities of Ghent and Ypres, through which one goes to Torhout, were formerly called the Torhout gates. In this town a monastery is believed to have been founded in the seventh century of Christ under Dagobert I, King of the Franks, where in the town of Torhout there was a monastery, from which Domlinus the Priest, with an Angel as his guide, set out for Ghent around the year of Christ 657 and attended upon St. Bavo on his deathbed, as Abbot Theoderic testifies in his Life, to be given on October 1. We confirm the aforesaid year of the death of St. Bavo on February 6 in the Life of St. Amand, from whom, if it be said that the monastery of Torhout began to be built, this does not seem, when his way of life and manner of living are considered, to be capable of being disproved. What pertains to this matter is that Louis the Pious, the Emperor, in ordaining St. Anschar as Bishop of Hamburg, gave him this place for his own and his people's sustenance; given to St. Anschar, called in the Decrees of Pope Nicholas and of Louis the Pious, and in the Acts of Saints Anschar and Rembert, the cell of Torhout, or monastery, or even small monastery. It is recorded that formerly it owed military service and gifts to the Emperors, but that when conferred upon St. Anschar it owed only gifts, as stated below in the Diploma of Louis the Pious. Sanders observes that in its place there is now a Collegiate Church under the administration of a Provost, seven Canons, and eight Chaplains, and he also provides a topographic depiction of the place on page 322 of Flandria Illustrata. After the death of Louis the Pious, when these territories, together with western Francia, devolved to Charles the Bald in the year 843, this County of Torhout together with another neighboring one was obtained by Count Reginar, who, taken away by Count Reginar, having excluded St. Anschar, is reported below in the Acts, number 35, to have possessed the monastery of Torhout itself, as was the custom of that age -- just as at the very same time we observe that Count Adalard, having assumed the title of Abbot, presided over the monasteries of Saints Quentin and Vedast, as we note in the latter's Life on February 6.

[24] Count Reginar was still presiding over the Torhout territories in the year 853, when King Charles at Servais, as is read in his Capitularies, appointed envoys throughout his kingdom to announce to the subject people the constitutions that had been made. In fourth place are read: Bishop Folcuin, Agalgarius, Engilscalc, the seats of this and other Counts at that time, and Berengar, envoys in the County of Berengar, of Engilscalc, of Gerard, and in the Counties of Reginar. We think it more likely that the other County of Reginar was situated in the modern territory of Veurne and neighboring places, and that it was called the district of Yser in the ancient Bertinian records found in Malbrancq's notes on book 1 of On the Morini, chapter 12, near the end, from the river Yser there. Concerning the others we arrive at this more probable conjecture: that Count Gerard, praised on November 6 in the Acts of St. Winnoc, held the remaining maritime province as far as Boulogne; that Engilscalc presided over the County of the Leie, or of Lille, which extended toward Ypres, Cassel, and Aire along both sides of the Leie, concerning which County we have treated on February 2 in the Life of St. Adalbald the Duke. Finally, Berengar, who around the year 823 was deputed by Louis the Pious among the envoy-Counts in book 2 of his Capitularies, chapter 25, possessed around the sources of the Leie the County of Therouanne. The first of the envoys, St. Folcuin, or Folquin, Bishop of Therouanne, is recorded to have died two years after this mission, in the year 855, at Mempiscus in Hicclesbeke on December 14, in his Life written by another Folquin, Abbot of Lobbes in the following century. Now Mempiscus, among the Morini and the Menapians, or Menapiscus, in which Hicclesbeke, still distinguished by a barony in the district of Bergues-Saint-Winnoc, was then included, was the ancient seat of the Menapians, extended as far as Cassel in the charters of Robert the Frisian, Count of Flanders, found in Meyer under the year 1071. To which the said Counties of Reginar and Engilscalc -- the Yser, the Leie, and the Torhout Counties -- are rightly to be claimed, in the diocese of Therouanne, the County of Therouanne and that of Boulogne being left to the Morini under the governance of Berengar and Gerard. That the district of Torhout was then in the diocese of St. Folquin is further confirmed by what we have said above about the Bertinian Priory of Roxem. To the neighboring Flanders, St. Emmo, Bishop of Noyon, in whose diocese it was contained even under St. Eligius, was then sent by Charles the Bald. Finally, the aforesaid Count Reginar is reported below in the Acts, number 63, to have incurred the wrath of King Charles and to have lost his counties together with the cell of Torhout, which we suspect were afterward annexed to the aforesaid Flanders. It is doubtful whether this was Count Ragenarius, whom the Bertinian and Metz Annals record to have been killed in the conflict between Charles the Bald and Louis the Younger, King of Germany, his nephew, in the year 876. We have had to say these things at greater length because writers commonly extend Flanders very broadly under each of its Foresters, or even Counts or Marquises, from early on. Finally, in the matter of the cell assigned to St. Anschar, Pontanus and Cypraeus must be corrected: the former, in book 4 of his Dania under the Kings Harald and Ragnar, understood Turnhout, a town of the Campine in Brabant, but outside the territory of Charles the Bald; the latter, Cypraeus, in his Ecclesiastical History of Schleswig, chapter 4, writes with a greater error of the monastery of Tours in Gaul, which is commonly called Marmoutier, or "Greater Monastery."

Section 6. The Homeland of St. Anschar. Which Frisians Were Taught by Him. Ostergau and Dorestad, Places Described.

[25] Martin Hamconius in his little work on Frisia celebrates St. Anschar as a Frisian by origin and the Apostle of his own people with this poem:

"Anschar, born at Lavica on the river Warden, Not only the first Archbishop of the city of Hamburg, he does not seem to have been a Frisian by homeland, But also consecrated as Apostle to every pagan People beyond the Elbe, inhabiting the northern kingdoms. While he was washing (together with the people of Lesser Frisia, King Eric of the Danes having been cleansed) the Swedes, The fierce Norman soldier fell upon Hamburg; whence He departed for Bremen, and there by the supreme Pontiff, The two Sees being united, he was adorned with both mitres: Happy in its firstfruits was Hamburg; in his burial, Bremen."

Concerning the people of Lesser Frisia converted by him we shall soon treat, once his Frisian origin has been discussed. Suffridus Petrus in the sixth decade of Writers

of Frisia, number 7, describes his native soil and the first foundations laid in learning letters thus: "St. Anschar, born in the city of Warden, which the inundation of the sea in the course of time overwhelmed and carried away, laid the foundations of letters and piety at Utrecht in the school of Bishop St. Gregory, who was the successor of St. Boniface; from there he went to Corvey in Saxony for the sake of the monastic life, whence, on account of his outstanding learning, piety, and zeal for the propagation of the Divine word, he was finally established as the first Bishop of Bremen." So Suffridus, having heaped together four errors, the last of which -- concerning St. Anschar's appointment as first Bishop of Bremen -- we have corrected above. The other three are briefly described by Werner Teschenmacher in part 1 of the Annals of Cleves-Julich-Berg, book 3, under the year 826, where he calls Anschar a Frisian, educated at Utrecht in the school of Bishop Gregory III, and thence conveyed to Corvey in Saxony. The same Frisian origin is asserted by Bernardus Furmerius in book 5 of the Annals of Frisia, and Pierius Winsemius in book 4 of the Chronicle of Frisia, who, relying on no authority of the ancients and without any investigation of the truth, copy one another. We shall indicate below the occasion they seized upon for going astray. nor was he educated in letters at Utrecht. Concerning the school of Utrecht and the disciples of St. Gregory, St. Liudger, who from being a disciple of Gregory became Bishop of Munster, treats in the Life of Gregory, drawn from the Fulda manuscript by Christoph Brouwer, to be treated by us on August 25. But from these disciples of Gregory -- which is the third error -- Anschar cannot be reckoned, since we have shown above that he was born seventeen years after Gregory's death, which occurred around the year 784. Below in the Acts, number 3, it is said that Anschar saw Charlemagne glorious in great power, and that when, already a monk, he heard of the death of so great an Emperor, he was terrified and struck with horror. but a Franco-Belgian, educated at Corbie in Gaul. These things suggest that he was rather a Franco-Belgian and perhaps born of a courtier parent, for which reason he was commended to St. Adalard and adopted by him among the monks of Old Corbie when still quite young; whence we said above that in the year 823 he was sent to New Corvey, then beginning to be built in Saxony. This fourth error was perhaps drawn from Trithemius, who in book 4, On the Illustrious Men of the Benedictines, chapter 84, omitting Corbie in France, relates that from being a monk of Corvey in Saxony he became the first Archbishop of Bremen, a holy man beloved of God, who shone forth with many signs and miracles.

[26] Let these things about the homeland and education of St. Anschar suffice. Whether the Frisians were at least brought to the Christian religion by him he did not instruct the ancient Frisians already counted among the Belgians is the second question we have proposed here. The writers of Frisian affairs commonly assert it; Miraeus and du Saussay on this February 3 agree: the former relates in the Belgian Fasti that the Frisians were instructed by him; from the latter we have noted above that in the Gallican Martyrology it is written that the Frisians, then shrinking from the Christian rites, were completely subjected to the sweet yoke of Christ through him. But here we consider that the ancient Frisians -- who inhabited the trans-Rhenish provinces now annexed to the Belgian territories, namely Friesland, Groningen, parts of Holland and Gelderland with the territory of Utrecht and Overijssel -- having been cultivated for more than a hundred years by Saints Willibrord and Boniface, by the Bishops Gregory of Utrecht, and by other apostolic men, are undeservedly said to have then shrunk from the Christian rites. This will be more clearly demonstrated by the multitude of churches at Dorestad described below, to say nothing of the fact that all those provinces were situated outside the diocese of Bremen, and that Anschar is nowhere recorded to have resided in them. Hamconius assigns another people of Lesser Frisia as cleansed by Anschar, perhaps the one which Saxo Grammaticus in book 14 of his Danish History describes as a province of the Danish dominions, but the Ditmarsians, not yet Frisians at that time, rich in land and wealthy in cattle, but low-lying and so bordering on the Ocean that it is sometimes washed by its tides. Its inhabitants, founded from the Frisian people, fierce by nature and agile of body, built fortifications near the river Milde in the twelfth century of Christ to receive King Canute V. This indicates Meldorf, or Mildorp, in modern Ditmarschen, formerly part of Saxony, in the time of St. Anschar included within Nordalbingia, not yet inhabited by Frisians at that date; in which, when Anschar was ordained Archbishop of Hamburg, we said above there was a baptismal church.

[27] Thegan, Chorepiscopus of Trier, in his work On the Deeds of Louis the Pious (which Walafrid Strabo divided into chapters, both being contemporaries of St. Anschar), relates that the Lord Emperor gave a great part of Frisia to Harald after his baptism. Einhard in his Annals under the year 826 calls this the County of Frisia Riustri, so that Harald, if necessity demanded, could withdraw into it; he taught the Frisians in the County of Riustri situated, as the same writer records under the year 793, near the Weser, that is, the Visurgis river. Ubbo Emmius in book 2 of Frisian Affairs, having described East Frisia -- commonly the County of Emden, the ancient seat of the Chauci -- places the Rustri last toward the east, extending from the Wangerland and Ostrings to the Weser, now divided by the middle of the Jade Bay into two parts: those who dwell on this side of the Jade, retaining the ancient name, are called Rustri and Rustringi; those beyond the Jade -- the Buriade (that is, the Transiadanians), Stadlanders, Stedingers, and those called in St. Anschar's Life and Miracles of St. Willehad the Upriustri and Utriustri -- were formerly Frisians but are now assigned to the County of Oldenburg; just as from some centuries past the Worsten and Hadeln peoples, found in the Life of St. Willehad in the province of Wigmodia, inhabited by Saxons and Frisians between the Weser and the Elbe rivers, their Frisian name -- which Emmius also attributes to them -- having been extinguished, are subjected to the dominion of the Archbishops of Bremen. All of these St. Anschar, and in the Bishopric of Bremen, having obtained the see of Bremen, instructed most thoroughly in the Christian mysteries, to fulfill the due office of his episcopal duty.

[28] A certain scholiast on the History of Adam of Bremen, cited by Furmerius in book 6 of the Annals of Frisia, describes the Frisia subject to the Bishop of Bremen thus: "The region," he says, the County of Emden, "has seventeen districts, of which a third part looks to the Bishop of Bremen, distinguished by these names: Osterga, Rustringa, Wanga, Desmeer, Herloga, Norden, and Morsaten; and these seven districts contain approximately fifty churches. This part of Frisia is separated from Saxony by a marsh called Walpinga and the mouths of the river Wirraha; from the rest of Frisia it is bounded by the district of Enisga and the Atlantic Ocean." So that scholiast, with whom St. Anschar agrees, and in the diocese of St. Willehad he describes the Riustri, Asterga, Nordend, and Wanga -- a clear path being shown to identify the district of Ostergau in Frisia, the district of Ostergau, mentioned below in the Acts, number 65, in connection with the preaching of St. Anschar and the heavenly punishment of those who violated a feast day by servile work. For that Osterga, or Asterga, is included in the County of Emden, commonly called Ostringa, and extends above the Riustri, or Rustringi, into the Jade Bay, divided into the prefectures of Jever and Friedeburg, and distinguished by the once magnificently built monastery of Velde and the college of canons at Reepsholt. Another Ostergoa, outside the diocese of Bremen (into which, together with Westergoa and the Forest District, Frisia as counted among the Belgian provinces is divided), is much more celebrated, subdivided into twelve prefectures, and contains Leeuwarden, the metropolis of this Frisia, and the towns of Dokkum and Warden on the river Lauwers -- called in the Life of Willehad Loveke, formerly overwhelmed by the inundation of the sea -- which we said above is posited by Suffridus, Hamconius, and others as the homeland of St. Anschar; the occasion for this opinion having perhaps been seized from the confusion of the terms Osterga or Ostergau with Ostergoa, the miracle being attributed to this place on that account.

[29] In the Acts, number 12 (which is more conveniently examined here), Harald the King and St. Anschar, conveyed by ship from Cologne, passing through the neighboring Frisian territories, arrived at the borders of the Danes at Dorestad. But in number 40 the people of Schleswig are said to have been baptized at Dorestad, and the Swedes in number 48 to have accepted the Christian religion. or Dorstadum. At the same Dorestad, where there were very many churches and priests and clerics, alms from Sweden are brought in number 33. We know of Dorsten on the river Lippe, whence through the dioceses of Munster and Bremen and other regions subject to the Franks it is not Dorsten on the Lippe and neighboring Germanic Frisia, they could have reached the borders of the Danes. We know also of Stade, called by Adam in book 2, chapter 22, Stadium -- a convenient stronghold at the port of the Elbe -- and by Krantz in book 1 of Saxonia, chapter 4, called Dorstadium, an ancient town from which Stade originated, nor Stade near the Elbe, where the people of Schleswig and the Swedes, as at nearby Hamburg, could have been imbued with the Christian faith and could have distributed their alms. But in the deep silence of the Frankish writers of that age regarding both Stade and Dorsten, we consider that Dorestad and Dorstadum refer to the same place,

on the island of the ancient Batavians on the Rhine, called by the Romans Batavorum, in the Annals of Fulda, the Bertinian Annals, and others called Dorestad, Dorestatum, Vicus Dorestad, and the emporium of Dorstat; but Dorestad of the Batavians on the Rhine, frequently devastated, demolished, and burned by the Northmen, especially in the years 835, 837, 847, and 863; possessed by right of benefice by King Harald and his brother Roruc under Louis the Pious; occupied by the same Roruc under Emperor Lothar and conceded to him later the seat of the Danes to resist the piratical incursions of the Danes; and finally chosen by Godefrid and Rudolf, sons of King Harald, and other Northmen as a base for war, from which to miserably devastate neighboring regions -- all of which will shortly be more precisely set forth.

[30] a city once great, Moreover, in William Heda's account under Rixfrid, the seventh Bishop of Utrecht, it is called a great city, a city once great, handed over to this Bishop in possession by Charlemagne; and there is added a privilege granted by the same Emperor to the Abbot of Saint-Germain-des-Pres in Paris, by which Dorestad, together with Verdun, Orleans, Amiens, and Nijmegen -- the principal trading centers of the kingdom -- is decreed immune from all customs duty. Now as regards the Acts of St. Anschar, everyone knows there was a most convenient opportunity for sailing from Cologne to Dorestad. At this same trading center, the Danes and Swedes, who were accustomed to sail there, found very many churches, and in them priests and clerics eminent in holy life and pious conduct; from whom, having been taught both the vain superstition of the gods and the saving religion of Christ, they could be purified by sacred baptism, and in turn distribute their alms to them. For we have as witnesses St. Marcellinus the Priest, in the Life of St. Suitbert, Bishop of Verden, to be treated on March 1, distinguished by many churches, and Johannes de Beka under Hunger, the second Bishop of Utrecht: in the great town of Dorestad fifty-two (or, as another source says, fifty-five) parish churches had been dedicated. From this Life of St. Anschar we learn that these need not necessarily be confined to one town, since Cathla, in visiting them, appears to have gone around the neighboring countryside, having been compelled by fatigue to restore her strength with purchased wine.

Section 7. The Kings of Denmark in the Time of St. Anschar, Confused Among Danish Writers.

[31] We observe a twofold class of historians in Danish antiquity: one, of contemporary Franks who, living in the ninth century of Christ together with St. Anschar, by Frankish writers on account of the wars then waged between the Franks and the Danes, carefully investigated the succession of many kings. Over their histories, the Danish writers prefer domestic traditions -- commended by no antiquity, however (which we call the second class) -- later Danish writers producing various catalogs of kings in their support. The first of these may be reckoned the one in Runic letters recently published by Ole Worm, in which the last three kings listed are Christopher, his son Eric, and another Eric, the latter's son, who died in the year 1319, when Anschar had already been dead for more than four hundred and fifty years. The second derives its authority from the royal writer Eric of Pomerania -- would that it also derived genuine antiquity. King Eric survived until the year 1459, his chronological treatise being carried down only to the year 1288. A third catalog was published by Erpold Lindenbrog, continued to King Christian IV. Above all these Saxo Grammaticus, writing around the year 1200, stood out -- three hundred and fifty years younger than St. Anschar; they mix in fabulous matter, whose History, on account of not a few fabulous elements mixed in, Johannes Gerard Vossius, after others, not undeservedly criticizes in book 2 of his work on Latin Historians, chapter 55. Krantz and Meursius largely follow Saxo in their works on Denmark; Stephanius defends him in his Notes. The latter, appended to book 9, produces a genealogical diagram, from which King Gotrik, or Godefrid, who died in the year 810, is proposed as a more certain foundation accepted by all. they confuse the genealogy The father of this Godefrid is assigned as Gormo; his nephew from an anonymous brother is Hemming; then Godefrid's own son Olaf; his grandson Ringo, or Anulo; and from Anulo three great-grandsons, Harald Klak, Eric, and Hemming; and finally a great-great-grandson Guthorm, son of Harald Klak. Again, from a daughter of this same Godefrid, married to Sigurd the Norwegian, is assigned a grandson Sivard, who fought with Ringo; then from Sivard descend the great-grandsons Ragnar Lodbrok and Reginfred; then Reginfred's nine sons, Godefrid's great-great-grandsons, who waged continual wars with Harald Klak -- and these are: (1) Ivar, who succeeded his father in England (called by others Ingvar); (2) Eric (called by others Horik); (3) Regnold (called by others Rudolf); (4) Sigurd (called by others Sigfrid); (5) Bjorn; (6) Agner; (7) Vitserk; (8) Ubbe; (9) Fridlev (called by others Godefrid). Finally, an even more remote descendant, sprung from Sigurd: Eric the Boy.

[32] So Stephanius, from whom Meursius dissents in certain matters. First, he makes Ringo the son born from a second daughter of King Gotrik, married to a certain Cimbrian. Conversely, he makes Hemming the elder son of Olaf, and Gotrik his grandfather rather than his uncle. Second, he omits the family of the younger Harald and his brother Eric. From these the kings are set forth in this order: Harald, Gormo, Gotrik or Godefrid, Olaf, Hemming, and the order of succeeding kings, Sivard with Ringo, Ragnar, Ivar, Sivard (his brother), Eric (brother of Harald), Eric son of Sivard. So Meursius, following Saxo, in whom however Ivar reigned in England rather than Denmark; Ivar is also omitted by Krantz, and along with the earlier Eric, brother of Harald, is absent from Ole Worm's catalog. In Eric of Pomerania, Anulo and Sigfrid succeed Sivard (called Sivard above); after them, Reginfred and Harald; then the elder Eric and Eric the Boy -- with an astonishing confusion of chronology, which Meursius acknowledges when treating of King Hemming, adding more cautiously that in such matters nothing certain should be admitted. Yet the chronology of the succeeding kings must be recalled to certain calculations to this extent: that what is written to have been done is shown to have been possible. of Gotrik, Meursius acknowledges more than once that King Gotrik, or Godefrid, died in the year 810 -- a calculation we shall confirm below. His son Olaf is thrust in as successor, Olaf, Hemming, whose reign is not determined in his own time. Hemming, substituted for Olaf, is said by both Eric of Pomerania and Meursius to have reigned twenty-eight years; so that even if Olaf had spent only a few months in the kingdom, Hemming must necessarily have reached the year 838, from which Sivard with Ringo, having obtained the kingdom, Sivard, is said to have fought the Slavs for five full years, and then, having undertaken a civil war with Ringo, to have died from a wound received, leaving Ragnar as successor to the kingdom -- by Meursius's calculation, in the year 844 at the earliest. Ragnar. Both Meursius and Saxo write that Ragnar, having settled affairs at home, waged war in Norway against King Fro; then from his wife Lagertha begot Fridlev and two daughters; then subdued the rebellious Cimbrians, Scanians, and Hallanders; afterward repudiated his first wife and loved Thora the Swede, from whom he begot seven sons; and after subjugating Saxony, Sweden, Norway, England, and the Orkneys, returned to Denmark, and from Swanloga, taken as a consort, raised three sons; and finally subjugated Gothia, Russia, and the far-distant Hellespont, and survived so long as to place his seven adult sons over various kingdoms. Ivar. Concerning the years of this Ragnar's reign, Meursius thought it safer to say nothing; but he soon assigns to Ivar, his successor, the beginning of his reign in the year 836 -- either entirely forgetful of himself or oblivious to chronology and arithmetic.

[33] Meanwhile he warns that the authority of King Eric of Pomerania should not be lightly dismissed. According to him, "Ragnar devastated the cities of France for ten years, made a stable for horses in the church of Saint-Germain at Paris and in the Emperor's palace at Aachen, and inflicted many evils upon the Church." Meursius will have difficulty proving that these events occurred before the year 836; they should be deferred at least to the year 845 or 881, but after Ragnar's death. When Ivar died after administering the kingdom for five years, his brother Sivard is said to have been substituted, Sivard II, who -- being confused with Sigurd the Norwegian -- was followed, according to Eric of Pomerania, by Anulo and Sigfrid (called by others Ringo and Sivard II), who after ten years of reign both fell in battle. The party of Anulo, having gained a bloody victory, placed Reginfred and Harald in the kingdom; and after a battle between them lasting nine years, Harald finally expelled Reginfred from the kingdom and reigned alone. Then the sons of Sigfrid expelled Harald from the kingdom, and he fled to Emperor Louis and was baptized at Mainz in the year of the Lord 826.

So he writes. We have assigned the same year to the baptism of Harald above; but what a confusion of the remaining chronology is contained in Eric of Pomerania, whose authority Meursius will not allow to be diminished! of the elder Horik. "Restored to his kingdom," Eric continues, "Harald abandoned Christianity; and in the year 828 St. Anschar, coming to Denmark, recalled him to Christianity and had a church built in Hedeby. After him his brother Eric reigned. In his time Rollo, Duke of the Danes, entered France and compelled King Charles to give him the land now called Normandy." The contemporary writer Dudo of Saint-Quentin in book 2 of On the Customs of the Normans shows that this happened in the year 911. How far those times are from the year 828! Meursius assigns the beginning of Eric's reign to the year either 847 or 857 of that century; thus, while relying on uncertain conjectures, he wavers in ambiguity. He is silent about the duration of Eric's reign and the manner of his death as he describes it, although from the Annals of Fulda, Metz, the Bertinian Annals, and the Deeds of the Normans it is clear of the younger Horik that he perished in the year 854, the kingdom being left to the younger Eric, or Horik.

Section 8. The Corrected Succession of the Kings of Denmark.

[34] The great errors in which the Danish writers are involved had to be shown briefly, lest the Acts of the Saints, being contrary to them, be immediately withdrawn by a hostile pen. Now we hasten to more certain records of these times, and briefly establish each point. First, in the Annals of Einhard and the Loiselian Annals, volume 2 of the Writers of the History of the Franks, under the year 812, the brothers Anulo and (corruptly) Amilo are reported -- the King was then killed, and his successors were Reginfred and Harald, the four brothers of Harald, who was baptized at Mainz, joint kings -- and Hemming, then a hostage at the court of Charlemagne, was sent back the following year. Another brother of Harald, Roruc, is mentioned in the Annals of Fulda and Metz under the year 850. So there are five brothers, of whom Hemming is called in the same Fulda Annals under the year 837 the son of Halfdan, his father Halfdan, then killed by other Northmen on the island of Walcheren in Belgian Zeeland. We shall show below that this island was afterward entrusted to his brother Harald for defense. Halfdan, therefore, the parent of these five brothers, flourished around the year 782, in which he is read in the same Fulda Annals as an envoy of King Sigfrid to Charlemagne -- either the son of the elder Harald, or his son-in-law by having married his daughter. In the Annals of Einhard and the Loiselian Annals under the year 812, the right of kingship is given to Anulo his grandfather King Harald, uncle Gormo, cousins Sigfrid because he was the grandson of a former King Harald, whom we identify as the grandfather of these five brothers. In the catalog of the Kings of Denmark published by Lindenbrog, the son and successor of Harald, or Harald, is listed as Gormo, the father of Sigfrid and Godefrid, or Gotrik, who later became kings. Of these, Sigfrid in the year 777 received the Saxon St. Widukind, who had not yet embraced the Christian religion, when he fled to him for refuge; he sent envoys to Charlemagne in the year 782; and received back other envoys sent by Charlemagne in the year 798, as is read in the same Annals of Einhard and of the Saxon Poet, and Godefrid the Kings; from the latter's brother, King Hemming, by whom he is called Sifrid, or Sigfrid. Concerning Godefrid, King of the Danes, and his wars undertaken against Emperor Charlemagne, all the ancient Annals of the Franks treat, from especially the year 804 to 810, in which year, on his death, Hemming the son of his brother is recorded everywhere in the same words to have succeeded to the kingdom; in exactly the same way Reginhold, the son of his brother, is said to have been killed in the year 808, being the brother of this Hemming; whose two other brothers, Hancwin and Angandeo, became known when peace was concluded with the envoys of Charlemagne in the year 811. These brothers are mentioned in the Loiselian Annals, Einhard's Annals, the Bertinian Annals, and the Life of Charlemagne by an unknown author. The former two also -- Reginhold and King Hemming -- are mentioned in the Annals of Fulda and Metz, and by the monk of Angouleme in his Life of Charlemagne. Of these, Reginhold is also written Reginhald, Reginbald, and Reynald, just as Angandeo is also Gandeo; but from which brother of Godefrid they were born is not stated. We suspect from that silence, and from the peaceful succession to the kingdom after Godefrid's death, that they were born of some elder brother of his who had died before he could succeed his father in the kingdom. then the younger Sigfrid. When King Hemming died in the year 812, Sigfrid, nephew of Godefrid, and Anulo, seeking to settle the succession by battle, are both killed. Whether Sigfrid -- called Sivard by the Danish writers -- claimed the right of succession as descended from the elder Sigfrid, while the sons of Godefrid were still quiescent, we cannot determine. Concerning Anulo, who is Ringo to the Danes (because a ring is called "rynck" in German and Danish), and his brothers Reginfred and Harald, then established as kings, we have already treated above.

[35] The five sons of Godefrid, joint Kings. Against these five brothers, the sons of King Godefrid, hitherto quiet, took up arms and in the following years expelled them -- Reginfred being killed in the conflict along with the eldest son of Godefrid, who seems to be called Olaf by the Danish writers, Olaf, but with the kingdom wrongly assigned to him between Godefrid and Hemming. Four sons of Godefrid survived, ruling the kingdom jointly, and Harald alone long fought against them, aided by the forces of the Saxons and Obotrites. At length, when discord arose among the brothers and two were expelled from the kingdom, the other two, having admitted Harald to a share of the kingdom in the year 819, ruled peacefully for some time, even sending envoys to Louis the Pious in the year 822 of the same century. But the following year Harald came to the Emperor to ask for help against the threats of the sons of Godefrid. As this dissension grew, in the year 826 the same Harald with his wife and a great multitude of Danes was baptized at Mainz, and having received many gifts from the Emperor, returned with St. Anschar to the borders of the Danes, but was unable to recover any part of the kingdom. Einhard pursues these matters at greater length, and concludes his Annals in the year 829. The same is read in the Bertinian and Metz Annals and the Life of Louis the Pious. The Fulda Annals also record under the years 821 and 825 the sons of Godefrid, and under the year 826 the baptism of Harald. One of the sons of Godefrid is called Horik, King of the Danes, in the Annals of Einhard, Horik then sole monarch, the Bertinian and Metz Annals under the year 827, and the Acts of St. Anschar below, number 41, relate that he finally held the sole monarchy of the kingdom of the Danes. This King of the Danes sent his envoys to the Emperor in the years 836, 838, and 839, as is set forth at length in the Bertinian Annals. The names of the remaining brothers are not specified in the Deeds of the Franks. To the extent that the fabulous narratives of the Danes have any foundation, we think they were called Ragnar, Ingvar or Ivar, Ragnar, Ivar, Sivard, and Sivard, numbered among the Kings by the Danes. In the Fragment of the Chronicle of Fontenelle under the year 845, Ragnar is called a Duke of the Normans who came to Paris with his fleet, and Aimoin in book 1 of the Miracles of St. Germanus, Bishop of Paris, calls him Ragenarius, Duke of the Normans and author of the whole evil, who, when returning to Denmark and narrating to King Horik the outcome of the entire expedition, was divinely punished with the epileptic disease, and three days later ended his life most miserably with his entrails spilling out. This is the Ragnar to whom from three wives many sons are said to have been born, and to have been established as kings in various regions he had conquered; and among them Ivar and Sivard are said to have succeeded him in the kingdom of Denmark. from these descended Gudurm, Perhaps Gudurm was the son of that Ragnar, born of a brother of King Horik, who lived as a pirate until the year 854, when he returned to Denmark and attacked his uncle Horik with such a contest of mutual slaughter, continued for three days, that of the royal stock of Godefrid no one remained except one boy -- as is reported by the unanimous agreement of the Annals of Fulda, Metz, the Bertinian Annals, the Deeds of the Normans, and the Acts of St. Anschar below, number 54, where and the younger Horik as King, that boy who succeeded is called the younger Horik, whom the Danish writers claim was begotten by a father named Sivard.

Section 9. The Final Acts of Harald; of His Brother Roruc, of the Sons of Godefrid and of Rudolf.

[36] After the death of Emperor Louis the Pious, Harald, formerly King of the Danes, having followed the party of Emperor Lothar, obtained from him Walcheren, or Walacras, in Belgian Zeeland and other neighboring places, the final acts of Harald, conferred in benefice in the year 841, as the ancient manuscript Annals of the Hospital of St. Nicholas near Kues relate, which for the most part agree with the published Bertinian Annals and at times fill in their lacunae. The same Harald, according to Nithard, grandson of Charlemagne, in book 3 of his History, attempted

together with Otgar, Archbishop of Mainz, Count Hatto, and others in the year 843 to hold the Moselle for Lothar and to prevent the passage of his brothers Louis and Charles the Bald, but without success. his death; his sons Rudolf and Godefrid; his brother Roruc. Having died before the year 850, Harald left surviving sons Rudolf and Godefrid, who are mentioned in the Bertinian Annals under the years 852 and 864. But Roruc, as the Fulda Annals attest under the year 850, after the death of his brother Harald, was accused before Lothar of the crime of treason -- falsely, as report has it -- was arrested and sent into custody; whence, escaping by flight and being admitted to the allegiance of his brother Louis, King of Germany, he began to practice piracy, to devastate places in Lothar's kingdom, and to occupy and possess Dorestad. This Roruc is confused with Horik, or Eric the Elder, the son of Godefrid and King of the Danes, confused with King Horik, by most Danish writers: Saxo Grammaticus in book 9 and Stephanius in his Notes on him, Krantz in book 4, chapter 12, Pontanus in book 4, Meursius in book 3, and others.

[37] But after King Horik of the Danes was killed in the year 854, this Roruc together with Godefrid, the son of Harald, who had revolted from Emperor Lothar in the year 852, returned from Frisia to his homeland of Denmark in hope of obtaining royal power. they rule in Jutland. Then with the consent of the younger Lothar, his father being dead, he led a fleet in the year 857 into the territory of the Danes, and with the agreement of the younger Horik, King of the Danes, he obtained with his allies a part of the kingdom between the sea and the Eider, as is related partly in the Bertinian Annals under the years 852 and 855, partly in the Fulda Annals under the year 857, in which many things are recorded in the following years. Most notably, after leaving Godefrid in his part of Denmark, and Frisia, Roruc returned to Frisia, to speak with whom Charles the Bald went to the fortress of Nijmegen in the year 870 after the death of Lothar, and two years later received this same Roruc kindly at Maastricht, but sent away his companion Rudolf, the other son of Harald, who was plotting disloyal schemes -- as the same Bertinian Annals relate. Rudolf dies. The Fulda Annals add under the year 873 that this Rudolf, having led a fleet into the kingdom of Louis and having engaged in battle, fell with eight hundred men, Roruc, after Roruc had previously been received in the palace of Aachen under the dominion of Louis. Nor does Roruc seem to have survived long, for Godefrid, as though his nearest heir, demanded Frisia for himself; and with him and Duke Sigfrid, in the year 881 and the following year, Utrecht, Liege, Tongres, the district of Hesbaye, the Ripuarian region, and the monasteries of Inden, Stavelot, Malmedy, Prum, the palace of Aachen, Bonn, Cologne, and having married Gisla, daughter of Lothar, the city of Trier, and other places were devastated and burned. Wherefore Emperor Charles the Fat, then compelled to come to terms with the victorious enemy, voluntarily conceded to Godefrid, having given him Gisla, daughter of King Lothar, in marriage, the Frisia he had requested and other honors which his uncle Roruc had held. Godefrid. But Godefrid, having prepared a conspiracy against Charles the Fat together with Hugh, his wife's brother, was forestalled by treachery and in the year 885, with all the Normans who were with him, was slaughtered -- an unhappy end for the sons of Harald. The Metz Annals treat these matters at greater length.

[38] Sigfrid, whom we called the other leader of the Norman expedition and the companion of this Godefrid, Sigfrid III, is called in the Fulda Annals under the year 873 King of the Danes, having even sent envoys to King Louis for the purpose of making peace -- so that he seems to be reckoned among those allies to whom a part of Denmark between the sea and the Eider had been conceded; perhaps descended from the brothers of Harald, since his brother Halfdan bears a name taken from his grandfather Halfdan. After Sigfrid was killed in 887 following his devastation of Gaul with sword, pillage, and fire, and Duke Rollo: what their origin was. the remaining Norman wars in Gaul were thereafter waged under the auspices of Duke Rollo, until he himself, having embraced the Christian faith and taken in marriage Gisla, the daughter of Charles the Simple, received as a dowry the maritime coast of Gaul, called Normandy from that time. This Rollo and his descendants are regarded as kinsmen of the Kings of Denmark, perhaps deriving their origin from one of the aforesaid princes and the family of Harald -- since, his brother Rurim having been killed, his city destroyed, he is recorded by Dudo and the monk of Jumieges in their Norman histories as having been expelled by the King of Denmark.

Section 10. Apostolic Men in the Conversion of the Danes. The First Churches Erected.

[39] The first to direct his journey of evangelization to the most fierce peoples of the Danes, around the year of Christ 700, was St. Willibrord, when Ongendus was reigning there, a man devoted to idolatry and hardened in his ways; wherefore, having taken thirty boys from there, Alcuin, the tutor of Charlemagne, relates in his Life, written on the 7th of November, that Willibrord hastened to return to the peoples of the Franks. Apostolic men who set out to convert the Danes: St. Willibrord. Passing over St. Willibrord, Mermannus in his Theatre of the Conversion of the Nations places first Heridagus, to whom, as we said before, a parish in the farthest region of Saxony beyond the Elbe had been entrusted by Charlemagne, from the Acts and the Diploma of Louis the Pious to be given below. But no trace is found anywhere by which any further progress of his into Denmark could be indicated. More illustrious by his endeavor was Ebbo, around the year 816, Ebbo, Archbishop of Rheims, ordained Archbishop of Rheims; but not a little obscured by his conspiracy with Lothar against Louis the Pious: yet not to be erased from the register of Apostolic men who labored for the conversion of the Danes -- whom, after his death, St. Anschar extolled as a man inspired by the divine Spirit, in a letter to the Bishops of Germany to be given below. This Ebbo, then, born in Germany and a foster-brother of Louis the Pious, after envoys had been sent by the latter to the Kings of the Danes, the sons of Godefrid, by the counsel of the Emperor and the authority of the Roman Pontiff, approached the borders of the Danes for the purpose of preaching, and baptized many of them who came to the faith, as the Annals of Einhard, the Bertinian, and the Metz Annals relate under the year 823, and the Fulda Annals under the preceding year. The Decree of Pope Paschal concerning his mission we give below, as also its confirmation in the Decree of Gregory IV. The same Ebbo, below in the Acts, numbers 20 and 21, directed his kinsman Gautbert, a bishop, as his legate in his stead to the Swedes, having conferred upon him the cell of Wenelao, which he had built near the Elbe, and having given him as a companion his nephew Nithard, who was afterwards killed out of hatred for the Christian name. Having obtained the See of Hildesheim in Saxony by the gift of Louis, King of Germany, then Bishop of Hildesheim, Ebbo discharged the episcopal office until the end of his life, and performed various ordinations, admitted by all without any reproach whatsoever. Indeed, the use of the pallium was granted by Apostolic authority to Hincmar, then Bishop of Rheims, only under this reservation: "Saving, however, the contention which exists between Hincmar and Ebbo" -- which the clerics of Rheims ordained by him describe at greater length along with his deposition, in a particular Narrative in Volume 2 of the Scriptores Franciae. Ebbo, then Bishop of Hildesheim, was present at the Council of Mainz held under Rabanus Maurus in the year 847. He died on the 13th day before the Kalends of April March 20 in the year 851, in the fourteenth Indiction, as Hincmar attests in letter 27 to Pope Nicholas, in volume 2 of his works, where in Tractate 50 he recounts the apparition of the same Ebbo after death, made to the priest Bernold, by which, freed from his punishments through the sacrifices and prayers of others, he is reported to have attained salvation. That St. Anschar was stirred up by his zeal and his final conversation amid his own perils, the Acts relate at number 56; and that mutual affection between the two endured to the end of life, Adam teaches in chapter 22. The colleague of Ebbo's legation to the Danes is called in the Decree of Pope Paschal "Halitgarius, a devout minister," Halitgarius, Priest, then Bishop of Cambrai, who, afterwards made Bishop of Cambrai, was sent by Louis the Pious to Constantinople to the Emperor Michael Balbus, as is reported in the Annals of Einhard, the Bertinian, and the Metz Annals under the year 828; whose book On the Sacrament of Penance and On Virtues and Vices, written at the request of Ebbo, exists in the Library of the Fathers.

[40] Having set forth these examples, St. Anschar, having taken Autbert as his companion, in the year 826 set out with King Harald to the borders of the Danes, St. Anschar that he might plant and propagate the Christian faith there: he sought out boys, purchased them, and began to educate them in the Christian religion. Then, created Archbishop of Hamburg and constituted by the authority of the Apostolic See as Legate to the Danes and the northern regions,

he penetrated into the interior of Denmark, which no priest had hitherto accomplished; and having won over the Kings -- Horik, the son of Godefrid, and the other, his successor, the younger Horik -- he built the first churches in Denmark erects churches at Schleswig and entrusted them to priests who were to exercise their sacred ministry without any prohibition. The town of Schleswig first obtained this distinction, deriving its name from the river Slia, or the bay of the sea on which it lies, now distinguished by the title of Duchy, formerly renowned as the seat of the Angles. ancient seat of the Angles For, as Ethelweard attests in book 1 of his Chronicle, "Old Anglia is situated between the Saxons and the Jutes, having as its chief town, in the Saxon tongue, Sleswick, but according to the Danes, Haithaby" -- which name survives in the opposite village on the other bank of the Slia. These Angles, also according to Bede in book 1 of his History of the English, chapter 15, are between the Jutes and the Saxons, from that province which is called Angulus -- now Angeln, a region between Schleswig and Flensburg, near the Baltic Sea. Concerning the seat of the Angles in the age of Tacitus, and their association with the Thuringians and the Varni, we have spoken elsewhere. Among the Jutes, or Goths, a second church was permitted under the younger Horik, near the western, and at Ribe or British, Ocean, in the town of Ribe on the river Nibsaa. According to Johannes Isacius Pontanus in his Chorographic Description of Denmark, a fairly large church of hewn stone, together with a tower of remarkable height on Lily Hill, was first magnificently built at Ribe by Eric, whom St. Anschar taught the Christian faith, around the year of Christ 848; but not without errors. First, he anticipates the proper chronology by many years, and necessarily ascribes to the elder Horik what was done by the younger. Secondly, the King did not build a church there, but merely granted a place where a church might be constructed. Thirdly, we judge that St. Anschar neither intended any magnificent structure, nor had he the funds for such an expense, especially since in the year 857 that part of the kingdom between the sea and the Eider had been given by King Horik to his allies, as was shown above. Hence no mention of this Ribe in the Acts of St. Rembert, but the frequent mention of Schleswig suggests that this place had to be abandoned afterwards. But in the following century, when King Harald, conquered by Emperor Otto I, received back his kingdom after accepting the Christian religion, afterwards distinguished by bishoprics bishops were given to the Danes around the year 948 -- Harold to Schleswig, Liafdag to Ribe, and others to the remaining provinces -- as Adam, book 2, chapter 2, Albert in the Chronicle, and Helmold, book 1, chapter 9, relate; after which time the church described by Pontanus will have been built at Ribe. Concerning St. Liafdag, we treat below on this day.

Section 11. The Swedes Converted. Their Kings in the Age of St. Anschar. Birka, the Trading Center.

[41] That the Danes and the Swedes were converted to the faith of Christ by St. Anschar, we have reported above from various Martyrologies and the poem of Hamconius, the Swedes, a people formerly of Suebia where the Suevi are the same as those whom Tacitus in his work On the Customs of the Germans, chapter 44, calls Suiones, in the age of St. Anschar Sueones, now called Swedes or Suedi -- a people of ancient Suebia according to Tacitus, separated from the Germans by the Suevian, now Baltic, Sea. On this side of which, the interior region of Germany, extending very widely to the Danube, was inhabited by the Suevi, but still distinguished by their own nations and names, as the same Tacitus speaks in chapter 38; which name survived near the sources of the Danube as far as the confluence of the Lech, among the ancient Vindelici and Alamanni, the rest of Germanic Suebia being afterwards called mostly by the name of the Slavs. This distinction of the disputed term having been neglected, Mermannus in his Theatre of the Conversion of the Nations believed that the faith of Christ had been announced in the kingdom of Sweden around the year 265, in the time of the Emperors Valerian and Gallienus, converted to the faith of Christ, not in 265 and that other Apostolic men had been sent from the Roman See in the following centuries -- which was transferred from modern Suebia near the Danube to the Sueones, or Swedes, with great ignorance. Johannes Magnus in book 17 of his History of the Goths and Swedes, chapter 1, writes that King Bjorn, having sent envoys to Charlemagne, requested that learned and pious teachers of the Christian faith be sent to him; nor in 813 that he promptly obtained many men outstanding in both piety and learning, of whom the chief was Herbert, Bishop of the Church of Linkoping in Ostrogothia, by a certain Herbert who also first caused the foundations of that church to be laid. The same Johannes Magnus repeats this in book 1 of the Lives of the Bishops of Uppsala. Johannes Vastovius begins his Vine of the North, or Lives of the Saints of Scandinavia, with the same Herbert, adding that he was a Belgian by birth, that he penetrated into Ostrogothia with his companions in the year 813, and that he was afterwards created the first Bishop of Minden in Germany. But that Herimbert, or Erkanbert, presided over that church under Charlemagne is better taught by Krantzius in book 1 of Metropolis, chapter 9, the Chronicle of Minden edited by Pistorius, and Cratepolius in his work On the Bishops of Germany and his treatise On the Assertion of the Mass -- among whom he is said to have died in holiness, either on the 7th or the 9th of June, which is to be examined there. Moreover, no trace of envoys sent from Sweden to Charlemagne being found anywhere among the ancients, we judge that the said Herbert is the same as Gautbert, whom we shall presently mention.

[42] The first legation of priests to them, so far as has yet been ascertained, was that but sent by St. Anschar, not in 816 by which St. Anschar, having taken Witmar as his companion, remained there for half a year, sent by the Emperor Louis -- not in the sixteenth or seventeenth year of the ninth century, after the Council celebrated at Aachen, as Ludolph of Bebenburg and Johannes Magnus in the place cited above would have it (at which time the young Anschar was being trained among the monks of Old Corbie), but in 829 but in the twenty-ninth year of that century, when, on account of Autbert's illness, he had left King Harald and returned to New Corbie in Saxony, and the Emperor summoned him, as the Acts accurately relate in chapter 4. After Anschar was then constituted Archbishop of Hamburg and Legate to the Danes and Swedes, Gautbert, called Simon, was sent into Sweden, then by Gautbert and Nithard and was the first to reside there as bishop, around the year 836 and following, whom Johannes Magnus in book 1 of the Metropolis of Uppsala supposed to have ended his life happily by a glorious martyrdom at Birka together with the priest Nithard. But in fact, only Nithard having been killed, Gautbert was expelled; afterwards he died in holiness as Bishop of Osnabruck in Westphalia and is venerated on the 2nd of February with the Martyrs of Ebbeckstorp, where we have discussed his remaining Acts in detail. Concerning St. Nithard we have already treated above on this day. Ardgar Ardgar, a hermit, after Sweden had been deprived of every priest for seven years following the earlier persecution, went thither and attended the dying Herigar and Frideburg -- concerning whom the Acts treat in chapters 7 and 8. Anschar himself again, again by St. Anschar after the archiepiscopal see had been established at Bremen, resumed his journey to Sweden, and having obtained from King Olaf the free exercise of the Christian religion, entrusted the young church to the priest Erimbert, Erimbert a kinsman of Bishop Gautbert, around the year 853; Anfrid to whom then succeeded Anfrid, Ragimbert who died on the journey, and Rembert the Dane, who survived St. Anschar, who below in his letter rightly boasts that among the Danes and Swedes the Church of Christ has been founded, Rembert the Dane and that priests discharge their office without prohibition. Finally, Johannes Magnus in his Metropolis establishes St. Anschar as the first Archbishop of Uppsala, perhaps adopted as patron by later generations, although he does not seem ever to have visited that city, if it then existed. With equal or greater right, Gautbert, otherwise called Herbert, can be considered the first bishop of Linkoping, the episcopal see having been transferred to Linkoping after the destruction of Birka, where he had resided for some time as bishop.

[43] Now Birka (which Adam in chapter 94 of his Geography writes had been reduced to such a desolation Birka, a royal city that its traces were scarcely visible) was formerly a royal city, situated between Telge and Sigtuna, towns still known today -- of which the latter, according to the same Adam, is a day's journey distant from Uppsala (illustrious for its archiepiscopal see and the kingdom's academy), situated between Uppsala and Stockholm, now the royal city. Telge, however, is in modern Sodermannia, on the southern shore of Lake Malaren toward the Baltic Sea, where among several islands Bjorko is still seen, the ancient boundary of Ostrogothia; on which island, or a neighboring one toward Sigtuna, we judge Birka to have been the most celebrated trading center of old, to which, as Helmold attests in book 1 of the Chronicle of the Slavs, chapter 8, the ships of all the Danes, Norwegians, Slavs, trading center Sambians, and other Scythian peoples were accustomed to gather for the various necessities of commerce. The cities of Sweden are said even now to be governed by laws derived from the ancient rights of this city of Birka.

[44] The Kings of the Swedes, for want of ancient writers, cannot be set forth in a certain order of succession, although they are enumerated in a long catalogue by Johannes Magnus in his History of the Swedes, Kings of Sweden uncertain Krantzius in his Suecia, Hieronymus Henninges in volume 4 of his Genealogical Theatre, part 3, Peter Bertius in book 2 of Germanic Affairs, chapter 16, and others. In the age of St. Anschar they are reckoned as Of those who lived in the age of St. Anschar, they are reckoned by Johannes Magnus in book 7 in this order: Bjorn, or Biornus, son of Bjorn, grandson of Alaric, the hundredth king, in the time of Charlemagne; Bratemund Fro, the hundred-and-first; Sigvard Fro, his brother, the hundred-and-second; Herotus, the hundred-and-third; Charles or Sorlus, the hundred-and-fourth; the younger Bjorn, the hundred-and-fifth; Ingevald or Ingel, the hundred-and-sixth; Olaf Tretelia, son of Ingevald, the hundred-and-seventh; Ingo, son of Olaf, the hundred-and-eighth. Three named in the Acts In the Acts of St. Anschar, three kings are named: the first, Bern (to Adam of Bremen, Bjorn), who received St. Anschar and Witmar in the year 829, and Gautbert and Nitard in the year 835. The second is Anund, or Amund, an exile in Denmark, expelled from the kingdom. The third, whom St. Anschar and Erimbert approached around the year 850, was Oleph or Olaf, who according to Johannes Magnus must be the son of Ingevald, the hundred-and-seventh king. By Ingevald, Anund will have been expelled, whose exile Johannes Magnus ascribed to the younger King Bjorn, the hundred-and-fifth; to whom, rather, peaceably reigning, St. Anschar and Gautbert came -- not to the earlier Bjorn, as the same Johannes prefers -- as the reckoning of time altogether demonstrates, unless another succession of kings be proven by more certain arguments.

Section 12. The Legation of St. Anschar to the Northern Peoples.

[45] The papal and imperial diplomas, the Acts of Saints Anschar and Rembert, and finally what we have said thus far about the Slavs, Danes, and Swedes would suffice for us, were it not that the Acts themselves extended the legation of St. Anschar to more distant and far-removed regions -- in this part greatly interpolated in the Buxtehude and Hamburg codices; the Acts interpolated concerning the places of the Legation in which St. Anschar is said to have been appointed by Gregory IV, and confirmed by Nicholas I, as Legate to all the surrounding nations of the Swedes, Danes, the Faroe Islands, Greenland, Iceland, the Scridevinds, the Slavs, and all the northern and eastern nations, by whatever name called. These same words are repeated in the Acts of St. Rembert, of which no copy except from those same German manuscripts has hitherto been obtainable. The diploma of Gregory IV itself, interpolated with the same verbal formula, is exhibited by Pontanus in book 4 of Danish Affairs, with the inserted mention of the Faroe Islands, the Greenlanders, the Helsings, the Icelanders, and the Scrithifinns. These are better absent from the genuine French codices -- the Parisian and Corbie copies of the Acts of St. Anschar -- and from the papal diplomas edited from the Hamburg codex by Philippus Caesar, of which one, that of Pope Nicholas, was transcribed by Krantzius in book 1 of Metropolis, chapters 38 and 39, and from him by Baronius under the year 858, section 14, where St. Anschar is appointed Legate to all the surrounding nations of the Swedes or Danes, and also of the Slavs, or wherever else in those parts divine mercy shall have opened a door. Which at length, as happened three centuries after St. Anschar, subscriptions of bishops living in the eleventh century added is shown to have been transferred thence to these times by a certain anticipation, by the catalogue of bishops appended to the Acts of Saints Anschar and Rembert in Philippus Caesar, in which they are listed in this order in chapter 27, under the title "Subscriptions of the Bishops": Slepn, Bishop of Skalholt; Simon, Bishop of Halsinge; Torolf, Bishop of Blascona; Eilbert, Bishop of the Faroe Islands; Heribert, Bishop of Viborg; Ratolf, Bishop of Schleswig; Christian, Bishop of Aarhus; Otto, Bishop of Ribe; Magnus, Bishop of Vendel; William, Bishop of Zealand; Ezzo, Bishop of Oldenburg; Ecilinus, Bishop of Skara; Sigvard, Bishop of Norway; Egino, Bishop of Dalby; Adalbard, Bishop of Sigtuna; John, Bishop of Birka; Thiedolf, Bishop of Sigtuna.

[46] These are described by Adam in book 4, chapter 44, as consecrated by Adalbert, Archbishop of Hamburg, within the twenty-nine years during which he held office, from 1043 to 1072. Of these, those established among the Danes We add the words of Adam, who was then living, as they will cast no small light: "There are many," he says, "whom the Metropolitan Adalbert ordained as bishops for the nations, whose sees and names we have learned from his own narration. In Denmark, therefore, he established nine: Ratolf at Schleswig, Oddo at Ribe, Christian at Aarhus, Heribert at Viborg, Magnus and Albric in Vendel, Eilbert in the Faroe Islands and Funen, William in Zealand, and Elgino in the province of Scania." In Scania This last is called by the same Adam the Bishop of Dalby or Dalboia, the see having been first established at Dalby in Scania; which, when it was afterwards converted into a monastic provostship, the city of Lund in the same Scania was ennobled with the archiepiscopal see of the entire kingdom. In the Cimbric peninsula, the first five bishops had their sees; at Schleswig in Jutland and concerning Schleswig and Ribe enough has already been said above. From there, as Jutland extends toward the north, it contains Aarhus on the Baltic Sea, then Viborg, equally distant from both seas, and finally Vendel, or Vendela, commonly Vendsyssel, at the extreme corner of the peninsula, the chief place of the province of Vensilia -- which some also wish to call Burgla, and the seat of the ancient Vandal people; from which the bishop is sometimes called Burglaviensis, or Vandalicus, and in later centuries also Aalborgensis, the see having been established at Aalborg on the Limfjord, an inlet of the Baltic Sea. At that time, Oldenburg in Wagria, the seat of the Slavs, which we treated in section 1, had Ezzo as its bishop. Among the islands, Zealand stands out, Zealand then illustrious for the royal city of Copenhagen and its academy, as well as for the bishopric of Roskilde, of which we shall treat on the 6th of April in the Life of St. William, the bishop who died there in the twelfth century. Between Zealand and Jutland, the island of Funen has Odense, adorned with episcopal dignity, to whose bishop the distant island of the Faroe in the German-British Ocean was then subject, where the Elbe empties into the sea; Funen and the Faroe Islands afterwards, on account of a monastery built there by Eilbert, Bishop of Funen and the Faroe Islands, it was called Heligoland.

[47] Thus far concerning the bishops of the Danes. Adam proceeds to the Swedes: "In Sweden," he says, among the Swedes "Adalbert consecrated six: Adalward and Acilinus" (above, Ecilinus), "likewise Adalward and Tadicus" (above, Adalbard and Thiedolf), "as well as Simon and John, a monk." The first two had their see at Skara, in Westrogothia a city of Westrogothia near Lake Vanern. The next two resided at Sigtuna, described by us above, whose see was afterwards transferred to Uppsala at Uppsala and made the archiepiscopal see of the whole kingdom. John, at the beginning of his episcopate, lived at Birka, the most celebrated trading center of the kingdom, as we have said; which, after its destruction, the see was transferred to Linkoping, situated in the middle of Ostrogothia, in Ostrogothia, Halsinge where it has since remained. Finally, Simon, above called Stemphi, was the first to teach the Scrithifinns, having been made Bishop of Halsinge, whose province, Helsingland on the Gulf of Bothnia, is separated from Uppsala by the intervening Gastrikland. So much for the Swedes. "In Norway," northern Norway the same Adam adds, "Adalbert consecrated only two bishops, Tholf and Seward" -- of whom the former, omitted in the subscriptions to the Acts of Saints Anschar and Rembert, is shown by Adam in his Description of Norway to have been ordained in the city of Trondheim, commonly Trumheim and Trunthem, in Latin Nidaros, on the river Nid, in northern Norway, afterwards raised to an archiepiscopal see. Sigvard, or Sevard, with no definite see yet assigned -- as the same Adam observes of several bishops ordained by others -- is called "Norwegensis," placed over the southern part of that kingdom principally, and southern which was afterwards divided into several bishoprics.

a That synod will have been celebrated before Louis the Pious issued his second Capitulary, in which among the envoys designated by him is Archbishop Ebbo, with the proviso that when he should be able, and when he could not, the substituted Bishop Ratuad; on account of this legation that exception was granted to him beyond the other Archbishops.

Section 15. Decree of Pope St. Paschal Concerning the Mission of Ebbo.

[54] Paschal, Bishop, Servant of the Servants of God, to all most holy Brother Co-bishops, Priests, or other Ecclesiastical Orders, and to the most glorious Princes, Pope Paschal Dukes, and distinguished Counts, or all Christian faithful of God.

Since it is manifestly a most religious duty, the care and solicitude toward the Lord's flock which we have undertaken by divine dispensation to govern and to administer with salutary communication of heavenly sustenance -- especially to those who persist at the crossroads and in the countryside under the cunning persuasion of the prince of darkness, and who, ignorant of the way of life, going astray, seek by foolish instigation not the things that are above but the things that are below. But since we have learned that in the regions of the North certain peoples exist who have not yet had knowledge of God, to the regions of the North nor have been reborn by the sacred water of baptism, existing in the shadow of death, and serving the creature rather than the Creator with a sluggish mind. Therefore we have deemed it necessary, with the consent of the faithful of God, to direct the present most reverend Brother and our Co-bishop Ebbo, Archbishop of the holy Church of Rheims, sends Ebbo to those regions for the illumination of the truth. So that, informed by the authority of the blessed Princes of the Apostles, Peter and Paul, acting in our fraternal capacity before the body and confession of the Prince of the Apostles himself, we have granted him full and free faculty of evangelizing by public authority: that he may everywhere provide the word of life and the way of salvation, and confirm the rule of faith by heavenly instruction, and, every diabolical error having been driven out, may strengthen by his living voice the teaching of Apostolic institution. And if perchance something doubtful should arise pertaining to this divine office, by having recourse to the holy, Catholic, and Apostolic Roman Church of God, he may always draw from its most pure fountain the waters by which, with divine grace intervening, he may be able to cleanse the noxious errors from the hearts of mortals. Moreover, providing a colleague for this divine administrative legation, and Halitgarius we have added and constituted Halitgarius as a devout minister, so that he may be able at an opportune time more easily, by the Lord's aid, to report to the Apostolic See concerning the business entrusted to him, and never neglect himself in any part of this ministry of our authority committed to him -- for which he must render an account before the strict Judge, and concerning the appointed ministry we decree it beyond doubt that he shall receive everlasting punishments.

[55] For which reason, exhorting all unanimously, we admonish you through the love of Almighty God and our Lord Jesus Christ, and the veneration of His Apostles, that in all the necessities of this legation you should strive with all your strength to give them comfort, and in the name of our Lord Jesus Christ, as it is written, you ought to receive them: "He who receives you," He says, "receives me, and he who rejects you rejects me." Matthew 10:40 And again: "What you did for one of the least of mine, you did for me." Matthew 25:40 Wherefore we admonish more and more exhorts others to assist them that with provident devotion and generous affection of charity, with pure mind and sincere intention, you should provide whatever is necessary for this journey, and not refuse to help with pious benevolence according to your abilities, so that as participants in this certain work of piety, you may receive from God the merit of worthy recompense, or by such heavenly inscription, in return for the gift of compensation, you may be worthy to be numbered in the fellowship of the Saints. But if anyone shall have given assent or aid to this work of God for the illumination of the nations, destined by the holy Catholic Apostolic Church for ecclesiastical counsel, through the intercession of the blessed Apostles, and also of the Martyrs and all the Saints, may he deserve to be inscribed in the heavenly joys for such merits. But if anyone (which we do not desire) shall have opposed as an adversary this divine worship, or shall have attempted to hinder it in any way, and shall have been a violator of these men or their co-workers in performing this ministry, by divine command and Apostolic authority let him be punished with the bond of anathema, and condemned as guilty by perpetual condemnation and damned to the lot of the devil.

a St. Paschal held office from the year 817 to 824, when he died on the 14th of May and is venerated.

b A word is missing: perhaps "to devote."

c Concerning Halitgarius and Ebbo, see section 10.

Section 16. Precept of the Emperor Louis Concerning the Mission of St. Anschar.

[56] In the name of the Lord God and our Savior Jesus Christ. Louis, by the favoring clemency of God, Emperor Augustus. If, having examined the particular necessities of each of our faithful, imperial authority shows that they should be assisted, Louis the Pious how much more does it belong to the proper duty of general providence that both toward the Catholic and Apostolic Church, which Christ redeemed with his precious blood and committed to us to protect and govern, it is fitting to exercise pious and solicitous care in all things; and that for its advancement and exaltation we should apply due diligence, and for new things pertaining to its necessity or utility and dignity, we should provide new -- indeed necessary and useful -- arrangements. Therefore we wish it to be certain to the sons of the holy Church of God, both present and future, that by divine grace ordaining in our days, in the northern regions, in hope of converting namely among the people of the Danes and the Swedes, the Danes and Swedes the grace of heaven has opened a great door for preaching and gaining souls, so that a multitude converted on this side and that to the faith of Christ eagerly desired the heavenly mysteries and the support of the Church. Wherefore, paying immense praise and exalting the Lord our God, who in our times and by our efforts allows His holy Church, namely His bride, to be extended and to prosper in unknown places. For which reason, together with the priests and the other faithful of our Empire, judges seeing this cause worthy of God as very necessary and beneficial to the future dignity of the Church, that an episcopal see should be established we have deemed it worthy to choose a suitable place more clearly within our borders, where by this precept of our authority we should establish an episcopal see, from which all those barbarian nations might more easily and more abundantly receive the sustenance of eternal life, and those thirsting for the grace of salvation might have it constantly before their hands and eyes; moreover, that the sacred efforts of our great ancestors to win souls might never fail in our days.

[57] Charlemagne, having subjected Saxony to Christ For our father of glorious memory, Charles, subjected all Saxony to ecclesiastical religion and taught it the yoke of Christ even to the borders of the Danes and the Slavs, subduing their fierce hearts with the sword. Where, perceiving the last part of Saxony situated between these two peoples -- namely the Danes or Vandals -- exposed to various dangers, both temporal and spiritual, he decreed that a pontifical see should be established there beyond the Elbe. Wherefore, after he had commanded Count Ecbert to restore the land of the Nordalbingians, sent beyond the Elbe whose captivity, which they had suffered for seven years on account of their great perfidy in the very beginnings of Christianization, had been relaxed -- lest that place be invaded by the barbarians -- he no longer wished to entrust that place to neighboring bishops. But lest any one of them should thenceforth claim this parish for himself, from the remote parts of Gaul he sent a certain bishop, Amalarius by name, Bishop Amalarius to consecrate the primitive church there. And he also took care, by his pious generosity, to send specially to that church sacred relics and many ecclesiastical gifts. Afterwards, when the captives were flocking back from all sides to their desired homeland, he specially entrusted the same parish to a certain priest named Heridac, and the priest Heridach whom he had planned to have consecrated bishop for the whole Church of the Nordalbingians -- either lest they relapse into the rites of the pagans, or because that place seemed most suitable for winning over further peoples -- so that by that very occasion and authority, with the greatest diligence in preaching at the very borders of the nations, the holy Church might be multiplied, since the great extent of care of the neighboring bishops of this new establishment was not sufficient to travel through all regions. The cell of Rodnace assigned He also assigned to the same priest a certain cell called Rodnace, so that it might be a supplement to that place, surrounded on all sides by dangers. But since the swift departure from this life of our pious father prevented the consecration of the aforesaid man from being accomplished in his days; and I, whom divine clemency had called to the seat of his kingdom, while I was occupied with many affairs of the kingdom to be arranged, attended less carefully to this effort of my aforesaid father carried out on the borders of the kingdom, transferred to the monastery of Inden at the urging of certain persons I transferred the aforesaid cell to the monastery of Inden, and meanwhile entrusted the neighboring parish to the neighboring bishops.

[58] Now, however, both on account of the above-described ecclesiastical gains among the nations demonstrated, and on account of the vow of our pious father, lest anything of his effort remain incomplete, Louis the Pious we have determined, together with ecclesiastical consent, to establish in the aforesaid last region of Saxony beyond the Elbe, in the place called Hamburg, together with the entire province of the Nordalbingians, a see of its own proper authority for the Church. Over which we have caused Anschar to preside first and to be solemnly consecrated as Archbishop causes Anschar to be consecrated Archbishop of Hamburg by the hands of Drogo, Bishop of Metz and prelate of the highest holy Palatine dignity, with the Archbishops Ebbo of Rheims, Hetti of Trier, and Otgar of Mainz standing by, together with many other prelates assembled in a general assembly of our whole Empire, and with the special assistance, consent, and co-consecration of Helingand and Willeric, bishops, from whom we received those parts of the aforesaid parishes which had formerly been entrusted to them by us. To whom, namely Anschar, because in the aforesaid nations these most worthy gains in the calling of the Gentiles and the redemption of captives have been shown in our days, we have committed this legation, worthy of God among the nations, by both our authority and that of the holy Roman See, and have decreed to assign to it the dignity of its own proper authority.

[48] Beyond Norway lie the Orkney Islands, nearer to the kingdom of Scotland, to which they are subject at this time; in the Orkney Islands in whose city of Blascona, Bishop Torolf was ordained by Adalbert, corruptly called Blaseonensis in the subscriptions. Finally, under the Arctic circle, the Icelanders, and yet more polar than these (as the geographers speak), the Greenlanders (whose islands, if credence is to be given to Arngrim Jonas's book On Icelandic Affairs, Iceland and Greenland had not yet begun to be inhabited when St. Anschar was living) were then being converted to the faith of Christ, a letter having been sent to them by Adalbert of Bremen

through Isteph, or Slepn, ordained Bishop of Skalholt for those islands. That the bishoprics of all those regions were subject to the Archbishop of Hamburg is written by Pope Innocent II to Adabero in the year 1133, which letter was published by Philippus Caesar together with three others of the same pope on the same matter. The author of this Legation We have set forth these things concerning the Legation to the northern regions somewhat more distinctly, so that it might be clearly evident with what abundant fruit the same Legation (to use the words of Adam near the end of his book) first begun by St. Anschar, augmented by prosperous growth over 240 years, and perfected when those regions had been imbued with the faith of Christ. Moreover, since the aforementioned bishops are found subscribed to the Acts of Saints Anschar and Rembert, we judge that they were both greatly stirred by those same Acts and Patron, St. Anschar and frequently aided by the invoked patronage of these Saints; and that therefore those Acts were interpolated with the names of all the regions appended, so that the principal glory might redound to them.

Section 13. Relics of Saints Brought by St. Anschar into His Diocese. Monasteries Built. Books Written.

[49] Among the first Archbishops of the Church of Rheims, many excelled in eminent holiness, and were afterwards honored with ecclesiastical veneration; Of four Bishops of Rheims whose sacred relics were brought to various churches. That a principal church, now the cathedral, was dedicated to St. Donatian among the people of Bruges, we shall say on the 14th of October. Our concern here is with the relics of four others -- namely, Saints Sixtus and Sinnicius, the first and second bishops of that see, whose feast is celebrated on the Kalends of September September 1; then Maternianus the sixth and Remigius the fifteenth, of whom the former has the 30th of April and the latter the Kalends of October October 1 as their sacred days. St. Anschar receives relics That Anschar received these relics as a gift from Archbishop Ebbo is taught by Adam, book 1, chapter 19; writers earlier than Adam are mostly silent. Indeed, Flodoard in book 1 of his History of the Church of Rheims, chapter 5, writes that the relics of St. Maternianus and other saints were donated by Archbishop Hincmar of Rheims to King Louis of Germany, from whom St. Anschar may then have received them -- unless either Hincmar also gave other portions of these relics to the King, or else Hincmar, by his diploma, confirmed those previously taken from Rheims by Ebbo and given to St. Anschar, through the intercession of King Louis. Certainly, that the cell of Torholt was given to St. Anschar by Louis the Pious in honor of God and of the Blessed Sixtus, Confessor, before the time of Hincmar, St. Sixtus the diploma given below proves; so that Anschar seems to have obtained the sacred relics of St. Sixtus at that time. and Sinnicius He is said, after Adam, by Albert of Stade in his Chronicle under the year 833, to have placed the relics of Sixtus and Sinnicius, along with the patronage of other martyrs, in the city of Hamburg. deposited at Hamburg After Hamburg was plundered and burned -- which we have proved above occurred in the year 845 -- Anschar placed the relics of Saints Sixtus and Sinnicius and other patronal relics at Ramsola, as the same Adam, chapter 22, then at Ramsola Albert under the year 841, and Krantzius in book 1 of Metropolis, chapter 30, relate. Indeed, it will be related below that St. Anschar was accustomed to carry the head of St. Sixtus with him. Others write that the principal relics are at Rheims, which will be examined on the Kalends of September. The body of St. Maternianus, however, is said to have been deposited by St. Anschar at Heiligenstedten, as the same Adam and Albert relate. St. Maternianus at Heiligenstedten That place is on the left bank of the river Stor, below the town of Itzehoe. That St. Rembert built the provostship of Bücken on the Weser, and dedicated its church to the honor of God and St. Maternianus the Confessor, will be said on the 4th of February. Other relics of St. Maternianus are said to have been deposited by King Louis in the church of Egmond, as Colvenerius in his Catalogue of the Bishops of Rheims and Miraeus in his Belgian Fasti, October 14, relate. St. Remigius at Bremen That Anschar preserved the treasures of the Blessed Remigius at Bremen with great honor, the same Adam and Albert teach, and indeed under the year 833, but the actual words indicate that other dates of Anschar's residence among the people of Bremen are required. The various translations of this body, performed at Rheims with many miracles, are described by Flodoard in book 1, chapters 20, 21, and 22, and by Hincmar in his Life.

[50] St. Anschar describes in his Life of St. Willehad the translation of the relics of St. Willehad, the first Bishop of Bremen, which he performed with solemn ceremony: "We," he says, "with a very great throng of the faithful and an innumerable gathering of the clergy, having taken up his body and placed it on a bier, to the loud voices of the people resounding in praise of God and the blessed man, translates the body of St. Willehad, dedicates a church on the day of his deposition, placed it in the new basilica which we then dedicated, where, having been honorably arranged, it afterwards shone magnificently with innumerable signs of virtues, and from day to day, by the merits of the blessed man, manifold signs of miracles increase there" -- from the year 861, in the year 861 adds Adam, book 1, chapter 30, the thirtieth year from the Archbishop's ordination. The same is read in Albert's Chronicle, Krantzius in book 1 of Metropolis, chapter 4, and the author of the History of the Archbishops of Bremen, published after Adam.

[51] That Anschar undertook the care of various congregations is written by Adam, chapter 29, and Krantzius, chapter 41. The first they place at Hamburg, built monasteries at Hamburg, Ramsola, Bremen but driven out by a barbarian incursion, it was transferred to Ramsola. Concerning this place we have already treated. The second they locate at Bremen, consisting of holy men who, wearing the canonical habit, lived according to a monastic rule. The third was a congregation of holy virgins at Briximon, Briximon or Brixmon -- perhaps the same as what the History of the Archbishops of Bremen calls a convent of holy virgins at Barsen, at Barsen which Adam mentions frequently; in another old document of the Church of Bremen, it is called Bersen, and Birsina or Birchisinum, or Birsne and Birchosinum, in the privileges of Emperors Otto I and II and St. Henry, published after Adam or illustrated by Meibom in his notes on the Annals of Widukind of Corvey. Among the virgins at Briximon, Adam and Krantzius add that the devout matron of Christ, Ludgard, offered her entire married state to the heavenly bridegroom and nourished a great company of chastity under her leadership. For the care of the poor and the reception of pilgrims, Anschar prepared hospitals in many places. Many hospitals He had one especially noteworthy one at Bremen, where, coming daily, he was not ashamed to minister to the sick, many of whom he healed by word or touch. In that hospital, a church was afterwards dedicated to St. Anschar, with a chapter of twelve canons established, as we said before. A certain anonymous priest of Bremen, in the continuation of the manuscript History of Helmold, found in Adolphus Cypraeus, book 1 of the History of Schleswig, chapter 3, relates that St. Anschar, near the town of Itzehoe in Holstein, and an oratory at Welna consecrated a small oratory in honor of St. Sixtus, whose head he always carried with him, in a place called Welna; and that there he was accustomed sometimes to reside for contemplation with some monks, on account of the serenity of the place; and that, while he habitually subdued the flesh on bread and water, one day the water was converted into wine, a holy spring also being found where that water had been drawn. Concerning his abstinence on bread and water, the Acts treat at chapter 15. Did he turn water into wine? But another Legend is cited from which the Bremen priest described that miracle. Should not Heiligenstedten near Itzehoe rather be understood, since Welna seems to be Wenelao, or Wehl, near Hamburg, as will be said in the notes on chapter 5?

[52] That St. Anschar composed a distinguished book on the life and deeds of St. Willehad in a faithful style, He writes the Life and Miracles of St. Willehad indeed that he set forth his life and miracles in separate books, Adam teaches in chapters 11 and 30. Anschar himself prefaces these miracles thus: "By the gift of Almighty God, who by the gratuitous preordination of His own goodness established both pastors and teachers in the holy Church, Anschar, Bishop of the Church of Bremen, wishes to the whole society of the faithful living in fraternal concord throughout the world, peace and eternal blessedness in Christ." These same words, or certainly similar ones, existed before the first prologue. In it he mentions the priest Folcard, Count Emming, and the martyrdom of his disciples the cleric Atreban, Benjamin, Gerval, and their companions, disciples of St. Willehad, who were slain by the sword out of hatred for the Christian name. The Bishop, according to the same Adam, chapter 31, exhorted with both voice and letters that they should watch over the Lord's flock -- rebuking some, entreating others. Indeed, to the Roman kings concerning his legation, various letters and to the kings of the Danes concerning the Christian faith,

he frequently sent messages. Krantzius in book 1 of Metropolis, chapter 42, laments that the letters of St. Anschar, of which Adam testifies many existed in his time, have perished through negligence; but that a brief yet most illustrious monument of his devotion survives -- a little book of Psalms enclosing its substance in few words -- and other ascetical treatises which attests to what manner of man he was among the greatest. That Anschar was accustomed to call that booklet his "Spices" is indicated by the Acts at number 59, where mention is also made of other ascetical books composed by him, which we believe also perished through the ravages of time. One of his letters concerning the Legation, published by Philippus Caesar together with various decrees of the popes and of Louis the Pious, we append below.

Section 14. Letter of St. Anschar.

[53] In the name of the holy and undivided Trinity. Anschar, by the grace of God Archbishop, to all the Bishops of the holy Church of God residing at least within the kingdom of King Louis. I wish you to know that in this booklet is contained: how Ebbo, Archbishop of Rheims, inspired by the divine Spirit, in the time of the Lord Emperor Louis, with his consent and that of nearly the entire synod of his kingdom assembled, St. Anschar sends to the Bishops went to Rome, and there received from the Venerable Pope Paschal public license to evangelize in the regions of the North. And how afterwards the Emperor Louis elevated this work, and showed himself generous and benevolent in all things, and the other things that befell this Legation. the decree of Pope Paschal Wherefore I humbly beseech you to intercede with God, that this Legation may deserve to grow and bear fruit in the Lord. For already, by the favor of Christ, both among the Danes and among the Swedes, the Church of Christ has been founded, and the priests exercise their office without prohibition. I also ask that you cause these letters to be deposited in your library for perpetual remembrance, and as occasion shall dictate, both you and your successors, wherever you perceive it to be useful, make this known to all. May Almighty God make you all partakers of this work by your pious benevolence, and co-heirs of Christ in heavenly glory.

already said Bishop and his clergy, he had conferred in the aforesaid place, with the assent and provision of solemn privileges of the Apostolic See by our predecessor of blessed memory, Pope Gregory; by whose authority also in the aforesaid people of the Nordalbingians an archiepiscopal see was established in the fortress mentioned above, Hamburg; and in that same see, Anschar was the first to be ordained Archbishop, having received the pallium from the Apostolic See, to whom the aforesaid Pontiff delegated the care of sowing the word of God and winning souls for God...

a Nicholas held office from the year 858 to 867.

b The remainder is reported, preserving the Pontiff's words, below in the Acts at numbers 39 and 40. Then was appended the exhortation concerning the pallium and the good Shepherd, already published with the Decree of Gregory IV. Finally, various additions were joined that are not sufficiently consistent with one another, which we also omit. That this diploma was issued in the first year of the pontificate of Nicholas, the year of Christ 858, the twenty-eighth of the archbishopric of Anschar, we have shown above in section 2 from Adam.

Section 19. Letter of Pope Nicholas to Horik, King of Denmark.

[64] Nicholas, Bishop, Servant of the Servants of God, to Horik, King of the Danes. We have given many thanks to Almighty God at the arrival of our Brother and Co-bishop Solomon, who, sent by our Son the glorious King Louis, both presented your gifts and greatly gladdened us concerning your faith, which even before the grace of baptism you are known to possess already through the prevenient mercy of God. Pours forth prayers for the King And therefore, lifting up our eyes to Him who alone is True and Unique and Almighty, we unceasingly beseech His clemency in supplication for your salvation: that He who said light should shine out of darkness, and by the illumination of His Holy Spirit, with His prevenient grace, has scattered the darkness of ignorance and unbelief from the hearts of those who were to believe in His name, and has already taken care by His accustomed goodness to show the work of His mercy in you -- that He Himself may also open your eyes to know the truth, drive away from your breast the darkness of ignorance, remove the hardness and the veil of your heart, show you the light of true faith and religion, and draw you to the knowledge of Himself, and lead you to the saving fountain and to the eternal kingdom and to everlasting life -- where there is joy without sorrow, fullness without disgust, continual health, unfailing life, peace without end, and where the highest security and everlasting glory remain; describes eternal life where God will be seen as He is, and all the just will reign with Him, and their kingdom is neither constrained by boundaries, nor agitated by wars, nor closed by any end, nor finished by consummation. Knowing this, we who hold the faith of Christ and are called Christians believe in Him who has promised us such a life and kingdom, the misery of this life and serve and worship Him far more for that life than for this one, which is entirely wretched, entirely full of dangers, where there is continual sorrow, fullness with grief, brief health, mortal life, quarrels and suspect security, and quickly failing glory, where it is written: "The life of man upon earth is warfare," and "His days are as the days of a hireling" Job 7:1; where, I say, the kingdom is brief and shaken by continual wars, and after a little while is taken from the hand of the possessor, since even if not by the virtue of man, the vain worship of idols yet by the condition of death it is taken away. Cease therefore to worship idols, and stop serving demons. For "all the gods of the nations are demons," as the Psalmist says, "but the Lord made the heavens." Therefore He who made, and not that which was made -- the Creator and not the creature -- is to be worshiped. For behold, your idols, made by hand, are deaf, dumb, and blind; and what salvation they can confer upon you, consider for yourself, I pray, since they cannot afford any help to themselves, the true worship of God being without sense. Worship God, therefore; adore Him; render to Him alone your singular service -- He who is almighty, all-sustaining, ineffable, immeasurable, infinite, simple, unchangeable, uncircumscribed, immortal, wholly good, wholly merciful, wholly holy; who can both help you in this world and beatify you in the next; who will give you after death a life that is never ended, and will grant you a kingdom, if you worship and love Him perfectly, that knows absolutely no setting, nor ever feels any diminishment of its state. May God Almighty, the illuminator of all, illuminate your heart and deign to lead you to the knowledge of Himself.

a This is the younger Horik, who received the kingdom as a boy in the year 854 and is believed to have reigned beyond the year 888, when St. Rembert died. The younger King Horik That he was pacified by St. Anschar, received Christianity, and commanded all his people by edict to become Christians, Adam writes in chapter 28 and Albert under the year 858. Indeed, that the King of Dacia, that is of the Danes, was baptized by St. Rembert, is related in an old document of the Church of Bremen, published together with the History of the Archbishops of Bremen after Adam. We are surprised that this is found nowhere in the Life of Saints Anschar or Rembert. From this letter it is clear that he favored the Christians, and from the Acts of St. Anschar that he permitted his subjects to embrace the faith of Christ if they wished. Concerning his lineage we have treated above.

b The particle "not" is missing.

Section 20. Letter of Pope Formosus to Adalgar, Archbishop of Hamburg.

[65] Formosus, Servant of the Servants of God, to the most reverend and most holy Adalgar, Archbishop of Hamburg. We supposed that your Holiness would hasten, as had been directed, to the Apostolic See, so that the dispute which is being aired between you and Hermann, With the Archbishop of Cologne, Hermann, pressing the case the most reverend Archbishop of Cologne, concerning the Church of Bremen, might reach a conclusion. But since he, through his representatives, is insisting and multiplying his complaint as to why you have not presented yourself -- at least through a representative Advocate acting on your behalf -- we are greatly astonished. In which matter it is given to be strongly suspected that one who tries to evade the equity of judgment does not hate contention -- especially since the most holy Archbishop of Mainz, to whom it had been enjoined to inquire into the truth of this matter through co-brothers and neighboring bishops, has written to us to signify that when the most reverend bishops came to Frankfurt, a most diligent investigation was made concerning this same matter, and all the diocesan bishops of the same Bishop of Cologne -- namely, Franco of Tongres, the subjection of the Church of Bremen to Cologne is adjudicated Vodelbald of Utrecht, Wofelmus of Münster, Drogo of Minden, and Egilmar of Osnabrück -- testified under the pretext of attestation that up until your time no bishop of the Church of Bremen had scorned the manner of subjection to the Bishop of Cologne, but that your predecessors who presided over the same Church of Bremen had always been subject to the See of Cologne from the time of its Christianization. But since it is not expedient to frustrate the testimony of such great men, and since you have delayed either to hasten or to send a representative at the appointed time, it seemed inhuman to count as nothing so long a complaint and the persistent insistence of the legates. Wherefore, constrained on the one hand lest the Church of Cologne lose its justice, and on the other lest the Church of Hamburg, which had been established for the calling of the nations, should fail for want of support, we have determined by way of dispensation that, so long as, with the support of divine grace, the aforesaid Church of Hamburg may be so enlarged that it can establish bishoprics, it should have the aforementioned Church of Bremen for its support; and that whenever it shall be necessary in great and essential canonical business, the Archbishop of Hamburg, who holds the governance of the same Church of Bremen -- not by any subjection but by the affection of fraternal charity -- should come, either in person or through a representative, when invited to the assistance of the Archbishop of Cologne. But when the Church of Hamburg has been enlarged, with the aid of the giver of all good things, and bishoprics have been founded, let the oft-mentioned See of Cologne receive back the Church of Bremen. For it is indeed inhuman among secular persons to invade the rights of others; how much more so for most holy bishops to transgress the boundaries established by the Fathers and to engage in litigation -- they who ought to provide examples of peace to their subjects? This dispensation, moreover, has been decreed so that peace may flourish, contention may cease, and the compassion of mercy may temper the vigor of justice, knowing that without the good of peace no offering will be acceptable to God.

a Formosus held office from the year 891 to 896. Concerning this controversy, see section 2, number 10.

b More is said about Adalgar in the Life of St. Rembert, whose companion he was from the beginning of the archbishopric, Adalgar then by public authority of the kings and synod his coadjutor, and finally his successor from the year 888; he died in the year 909.

c Hermann is believed to have been elected Archbishop of Cologne in the year 890 and to have survived until the year 925. Hermann. Haddo.

d Haddo according to Adam and Albert, or Hatto I, who presided over Mainz from the year 891 to 912.

e Hence Adam, Albert, Baronius under the year 895, number 4, Binius, and others are to be corrected, Tribur by whom that controversy is written to have been conducted at Tribur, which in the Fulda Annals under the years 875 and 897 is called a royal villa or estate between Mainz and Oppenheim on the right bank of the Rhine, where another synod was held in the year 895.

f Franco, Bishop of Liege from the year 856 to 903, is called Bishop of Tongres because Liege is situated in the territory of the Tungri. Franco

g Vodelbald, by others Odelbard and Odilbald, of Utrecht on the Rhine, from the year 866 to 900. Odelbald. Wofelmus.

h Wofelmus of Münster (to later writers, Monasteriensis) is absent from the catalogue of Krantzius and Cratepolius; he seems to be substituted for Lubertus, and to have received as successor Berthold, whose beginning Cratepolius assigns to the year 895 -- unless, the order being changed, this is William, who is placed by the said Krantzius and Cratepolius as the successor of Berthold. These three -- Franco, Odelbald, and Wofelmus -- did not attend the Synod of Tribur.

i Drogo, by others Drogo or Drugo, of Minden (or, as at the Synod of Tribur, Mimidensis or Mimidovensis), under whom in the year 896 the monastery of Melenbeke is said to have been founded, according to Krantzius, book 3, chapter 8. Drogo

k Egilmar of Osnabrück also attended the Synod of Tribur. That he was bishop for 33 years, Krantzius writes in chapter 7. Egilmar

LIFE, by the Author St. Rembert, Archbishop.

From Various Manuscripts.

Anschar, Bishop of Hamburg, Apostle of Denmark and Sweden (Saint).

BHL Number: 0544

By the Author St. Rembert, from Manuscripts.

PREFACE OF THE AUTHOR.

[1] To the Lords most holy, and to be honored and loved with special veneration in the love of Christ, the Fathers and Brothers serving God in the most sacred monastery of Corbie: the sons and disciples of the most reverend Father Anschar pray for the abiding peace and salvation of perpetual felicity in the Lord of lords.

Having long delighted in the gift of a good Shepherd by the grace of the Lord, instructed by his preaching and example, supported by his merits and intercessions, now at last bereft of his presence, we well perceive what cause there is for us to lament, and what cause to rejoice on his behalf. For he was a true worshiper of God, abstaining from every evil work and remaining in the modesty of simplicity, and he gave certain assurance of himself that, taken hence, he had passed without delay to God, whom he always loved with his whole devotion and upon whom he always fixed his mind. Whence we truly believe we should rejoice for the reward of his recompense, but necessarily supplicate for our own desolation: St. Anschar won authority for his followers that we who have been humanly deprived of so great a Shepherd may deserve to be fortified by divine aid from heaven. For, situated amid the various straits of afflictions, we now truly perceive what we have lost, and we well understand how much we ought to grieve for such a man. For while he was alive, we believed that nothing was wanting to us: for kings honored his holiness, the pastors of the churches venerated him, the clergy imitated him, the whole people admired him; and while all proclaimed him holy and just, we too, as the body of such a head, seemed on account of his goodness to be venerable and praiseworthy. But now, deprived of so great a gift, we do not presume upon our own merits; rather, with fearful heart we tremble, lest, our sins deserving it, we begin to lie open to the bites of wolves. For the world, lying in evil, seeks rather to overthrow what is just and holy than to raise up what is religious; and the devil, the enemy of the human race, the holier and more religious he sees anyone living, the greater the effort with which he hurls adversities, that he may destroy what is holy and, by cunning persuasion and wicked designs, take it away lest it be imitated by others. We therefore, sighing amid fearful dangers, though we temporally fear manifold evils, yet believe that divine aid will not be wanting to us, though unworthy. The author implores the prayers of those at Corbie And therefore we ask your most devout holiness with suppliant heart and beseech you to be mindful of us and deign to intercede for us to the Lord: that now His mercy may not abandon us, but that He may be our most benign helper, driving away all harmful things from us, and may be our refuge in tribulation -- He who does not forsake those who hope in Him. Therefore, presuming upon His presence, and placing our hope in His mercy, and leaving to His judgment what shall befall us and how we ought to subsist in the future, we praise and give thanks with the whole affection of heart and mind to the grace of His goodness, who granted us even for a time to enjoy so great a Patron. To your most holy Paternity also we render immense thanks, because by your kindness by whom Anschar was formed and permission we deserved to have such a Father, whose example if anyone should wish to imitate, he will have in a manner a heavenly conversation on earth; if anyone should remember his teaching, he will be able to walk in the way of God's commandments without error; if anyone should attend to the admonitions of his exhortation, he will take care to guard against the snares of the enemy. whose Life he writes We have therefore determined to commit to writing the memory of this most holy Father, and to intimate to your Reverence in these writings how he lived among us and what became known to us concerning him, so that your affection also, together with us, may praise the divine clemency in this blessed man, and his most holy devotion may become an example of salvation for those who wish to imitate him.

CHAPTER 1

The Boyhood of St. Anschar. His Monastic Novitiate. Visions.

[2] The holiness of religion of the most blessed Father Anschar, by the bounty of divine grace, began to grow from his earliest age, and through each moment of his years multiplied the increase of virtues. As a boy he is instructed by divine revelations For from infancy he was inspired from heaven by spiritual revelations and was more often admonished by the Lord's grace through visitations from above, by which, detaching his mind from earthly things, he yearned with his whole heart for heavenly ones. Which revelations indeed he himself had made known to certain of us who adhered to him more familiarly, which he reveals to some, but forbids them to be made public yet with this condition: that they should not reveal them to anyone during his lifetime. These we have chosen, in praise of the Lord, to insert into this work after his death, so that all who read may recognize with what grace the Lord deigned to correct His servant from his earliest age and thenceforth to glorify him by the succeeding merits of his good works. For he related that at the time of his boyhood, when he was about five years old, at five years old, bereaved of his mother, he is sent to school his mother, a woman extremely devout in the fear of God, died; and not long after, his father sent him to school for the purpose of learning letters. Where, when he had been placed, he began, as is natural at that age, to act childishly with his age-mates, and to devote himself more to idle pursuits and games than to apply himself to learning.

And while he was thus given over to childish ways, it seemed to him one night that he was in a certain place, extremely muddy and slippery, so that he could not get out of it except with great difficulty; he sees his mother in the company of the Saints but beside that place there was a most pleasant road, on which he saw advancing a Lady, as it were, resplendent in every adornment and distinction, and many other women clothed in white, among whom was also his mother. When he had recognized her, he began to wish to run to her; but from that muddy and very slippery place he could not easily get out. But when that company of women had approached him, it seemed to him that she who appeared to be the Lady of the others, whom he unhesitatingly believed to be St. Mary, said to him: "Son, do you wish to come to your mother?" When he had answered that he earnestly desired it, she replied: "If you wish to be a partaker of our will, admonished by the Blessed Virgin, he abandons childish ways you must flee all vanity, dismiss childish games, and keep yourself in the gravity of life. For we greatly detest all things that are vain and idle, nor can anyone who has been delighted by such things be in our company." After this vision, therefore, he immediately began to conduct himself more gravely, to avoid childish associations, and to occupy himself more closely with reading, meditation, and other useful pursuits, so that his companions greatly marveled that he had so suddenly changed to a different manner of life.

[3] When afterwards, having been tonsured among you and placed under monastic discipline, he had become somewhat older, having become a monk, he grows tepid by the creeping in of human frailty he began to cool somewhat from the rigor of his former resolve. Meanwhile, however, it happened that he heard of the death of the most excellent Lord, the Emperor Charles, hearing of the death of Charlemagne, he is stricken with compunction whom he had previously seen in great power and glory, and had heard that he governed the scepters of the kingdom most laudably with great wisdom. Struck therefore by extreme terror and horror at the passing of so great an Emperor, he again began to come to himself, and to recall to memory the words of the holy admonition of the Mother of God; and so, all levity put aside, he began to languish with the love of divine compunction, and, converting himself entirely to the service of God, devoted himself to prayer, vigils, and abstinence.

[4] And while, as a true athlete of God, he persisted in these exercises of virtue, and while in this gravity the world was dead to him and he to the world, on the coming of the holy day of Pentecost, by the grace of the Holy Spirit (which on that same feast was poured out upon the Apostles), also, as we believe, illuminating and gladdening his mind, it seemed to him that same night that he was about to die, as it were, by a sudden occurrence, in an ecstasy he seemed to himself to die and that in the very article of death he had invoked St. Peter the Apostle and the Blessed John the Baptist to his aid; and when his soul, as it seemed to him, was leaving his body and immediately appeared in another most beautiful form of body, free from all mortality and care, at that same moment of death and wonder the aforesaid men appeared, of whom one was an older man, with white head, flat and thick hair, ruddy face, somewhat sad countenance, in a white and colored garment, of short stature, whom he immediately recognized to be St. Peter, and led by Saints Peter and John the Baptist no one telling him; the other, however, was a young man, of taller stature, with a growing beard, with somewhat dark and curly hair, thin face, joyful countenance, in a silken garment, whom he altogether believed to be St. John. These, then, stood around him on either side. Now his soul, having gone forth, seemed immediately to be in an immense brightness with which the whole world was filled; through which brightness the aforesaid Saints, in a wondrous and ineffable manner, leading him who labored not at all in any way, when they had come to a certain place which he, no one telling him, knew most certainly to be purgatorial fire, he suffers the punishments of purgatory they left him there; where, having suffered much, he seemed to have endured especially the densest darkness, the most enormous pressures, and suffocations; and with all memory taken away, he was barely able to think only this: how so enormous a punishment could possibly exist. And when for three days, as he supposed, he was tortured there -- which space, on account of the immensity of the punishment, seemed to him longer than a thousand years -- the aforesaid men returning again, and again standing around him on either side, and rejoicing with far greater cheerfulness than before, and proceeding in all things far more sweetly, through a greater brightness, if it can be said, walking with immovable step without a bodily road, they led him on.

[5] And, to use his own words: "I saw," he said, "from afar various orders of Saints, some nearer, some more distant, standing toward the East, then he sees the orders of the Saints yet looking toward the East, and some were praising Him who appeared in the East with bowed heads, while others adored Him with upturned faces and outstretched hands. And when we had come to the place of the East, behold, twenty-four Elders appeared, seated upon thrones as it is written in the Apocalypse, Revelation 11:16 with a most spacious entrance maintained; and they too, looking reverently toward the East, were uttering ineffable praises of the Lord. The most sweet refreshment of those singing praises in common filled me; but after my return to the body I was in no way able to retain them. In that very place of the East there was a wondrous splendor, an inaccessible light of exceeding and immense brightness, and God in light in which was every most precious color and every delight; and all the orders of Saints who stood rejoicing on every side drew their joy from it. That splendor was of such magnitude that I could contemplate neither its beginning nor its end. And though I could look far and near all around, in that very immensity of light I could not contemplate what was held within, but only perceived the surface; yet I believed that He was there, of whom Peter says: 'Into whom the Angels desire to look.' 1 Peter 1:12 For from Him proceeded an immense brightness by which the whole length and breadth of the Saints was illuminated. He Himself also was in a certain manner in all, and all in Him: He Himself surrounded all outwardly; He Himself governed all inwardly by satisfying them; He Himself protected from above; He Himself sustained from below. The sun and moon shone not at all there, nor were heaven and earth seen there. Nor was that brightness of such a kind as would hinder the eyes of those contemplating, but rather one that would most agreeably satisfy the eyes. And though I said the Elders were seated, in a certain manner they were seated in Him; for nothing was corporeal there, but all things were incorporeal, though having the appearance of bodies, and therefore ineffable. Around those seated, a splendor proceeding from Him, like a rainbow of clouds, was held."

[6] "When therefore I had been presented by the aforesaid men before this immensity of light, where, no one pointing it out, the majesty of Almighty God seemed to me to be, a most sweet voice, clearer than every sound -- for it seemed to me to have filled the whole world -- proceeding from that same majesty, was directed to me, saying: 'Go, from whom he understands he will be a martyr and crowned with martyrdom you shall return to me.' At which voice the whole assembly of Saints, praising God on every side, fell silent and adored with bowed faces. Indeed, I saw absolutely no form from which that voice was uttered. After that voice, I was made sad, because I was compelled to return to the world; he returns to life but secure in the promise of returning, I went back with my aforesaid guides, who, both going and returning with me, said nothing, but looked upon me with such tender affection as a mother contemplates her only son; and so I returned to the body. In going and returning, moreover, there was neither labor nor delay, because wherever we were heading, we were immediately there. And although I may seem to have narrated something of so great a sweetness of sweetnesses, I confess, however, that the pen could in no way express what the mind perceives. Nor does the mind itself perceive it as it was, because that seemed to me to be what eye has not seen, nor ear heard, nor has it entered into the heart of man." From this vision, therefore, which we have narrated in his own words as he himself had dictated them, the aforesaid servant of God, both terrified and consoled, began to exercise himself more carefully in the fear of God, and to cling more ardently to good works from day to day, and to presume hope in God's mercy, he lives most holily that God would by some occasion dispose that he might attain the palm of martyrdom. Which, however, since it did not come about by the bodily threat of the sword, how it was fulfilled by God's mercy in the mortification of the cross, which he continually bore in his body for the honor of the name of Christ, we shall explain more fully when we begin to narrate his death.

a These words are wrongly asserted by some to have been spoken to him by his mother.

b The last day of life for Charles was the 28th of January, in the year 814.

CHAPTER 2

His Charge of the Schools in Both Corbies. Visions.

[7] After these things, when he had become Master of the School at St. Peter's, going to and from the cloister, he had made it his custom to linger more privately in the oratory of the Blessed John the Baptist. He teaches boys And so, two years after the earlier vision, one night it seemed to him that he had turned aside to that same oratory for the purpose of prayer; and when he had risen from prayer, behold, a man came through the door, tall of stature, in sleep he sees Christ dressed in Jewish fashion, handsome of face, from whose eyes the splendor of Divinity radiated like a flame of fire. Looking upon Him, and laying aside all hesitation, he believed Him to be Christ the Lord, and running forward, fell at His feet. And while he lay prostrate on his face, He commanded him to rise. And when, rising, he stood reverently before Him, and on account of the exceeding splendor shining from His eyes was unable to look upon His face, He addressed him in a gentle voice, saying: "Tell," He said, "your iniquities, that you may be justified." To which the servant of God replied: "Lord, what need is there to tell You? You know all things, and nothing is hidden from You." But He, continuing, said: from whom, having confessed the sins of his whole life "I know all things indeed, but I wish men to confess their sins to me so that they may receive remission." When he had told Him all things that he had done from infancy, and when after this he had prostrated himself in prayer while He stood upright, He said: "Fear not, for it is I who blot out your iniquities." After which words, He who had appeared withdrew; and the man of God, awakened from sleep, he is absolved strengthened by confidence in the remission of his sins, exulted with immense joy.

[8] At that same time it happened -- as is very well known to your Reverences -- that a certain little boy in the school, named Fulbert, was struck by his companion with a writing-tablet and brought to the point of death. On account of this the aforesaid servant of God was made exceedingly sad, that under his care as master so great a negligence had occurred among those subject to him. But as the hour of the boy's death was approaching, the man of the Lord happened to be sleeping upon his bed; he sees the boy crowned among the Martyrs when behold, he saw in his dreams the boy's soul, taken from his body, being carried to heaven by the ministry of Angels, and himself also, by a wondrous and ineffable arrangement of God, accompanying it at the same time. And when they had penetrated the secrets of heaven, he perceived the soul of the aforesaid boy being led into a certain purple mansion and placed among the ranks of the Martyrs. And there it was given him to know that because the boy had borne the wound inflicted upon him with sufficient patience, and, loving the soul of his brother even unto death, had interceded most kindly for his striker, on account of his patience and love of his killer by the divine goodness rewarding his patience and kindness, he was assigned to the choirs of the Martyrs. This was shown to him so swiftly at the hour of his death, that while the boy was still dying, the venerable Father Witmar (who at that time was governing the school of boys together with him, and who is present as a witness of this event) when, rousing him on this very account, he announced the death of the pupil, Anschar replied that he too already knew it. Which the grace of the Lord assuredly granted him to see for the purpose of consolation, so that, because he was excessively grieved on this account, he might relieve the sadness of his mind from the salvation of the boy.

[9] He is illumined by other visions Having been thus inspired from heaven by these and many other revelations and visions, the man of God -- with what subsequent grace of holiness and goodness he grew among you -- will be better attested by the testimony of your own people who were then present. But for us, who wish to narrate those things which were done among us, it seems that we must first investigate, for the sake of those who may perhaps be less aware of the matter, by what occasion he withdrew from the place of his stability; and, since he was offered to God among you and there promised obedience, by what impulse he migrated to these parts and was elevated among us to the office of bishop. He is sent to New Corbie We have deemed it necessary to write this, lest perhaps someone should ascribe to levity what the man of God undertook by the impulse of divine compunction and the love of pilgrimage for the salvation of souls. A monastery, then, had formerly begun to be established in these parts, namely Saxony, which by the authority and guidance of your holiness was both first founded and, in succeeding time, by God's gift, happily completed; and it received a name borrowed from the place of your habitation, so that it was called New Corbie. To this place, therefore, the servant of God was first sent, there he is the first teacher and preacher together with other Brothers of yours, to perform the office of teaching there -- in which he was found in every respect so praiseworthy and acceptable that by the election of all he publicly preached the word of God to the people in the church as well. And so it came about that he became the first both master of the school and teacher of the people of that place.

a In the diploma of Clothar III concerning the foundation of Corbie, the monastery is said to have been built in honor of Saints Peter and Paul the Apostles and St. Stephen the Protomartyr.

b In the year 822, on the 6th of August, the measurement of the church and monastery was delineated, and on the 25th of the same August, after a cross was planted, the place was consecrated by the bishop, as is read in the treatise On the Construction of This New Corbie, in volume 2 of the Scriptores Francorum. New Corbie built. Concerning the beginnings of the same New Corbie, see the Life of St. Adalard the founder, January 2.

c In the year 823, when St. Adalard is said to have summoned several of the Brothers of Old Corbie thither, in the cited treatise.

CHAPTER 3

The Apostolate to Denmark.

[10] After these things it happened that a certain King Harald, who held part of the kingdom of the Danes, To King Harald of the Danes being assailed by the hatred and enmity of the other kings of that province, was expelled from his kingdom. He approached the most serene Emperor Louis, requesting that he might be granted the use of his aid, by which he might recover his kingdom anew. The Emperor, keeping him with him, both himself and through others exhorted him to accept Christianity -- so that, in this way, there might be a greater intimacy between them, and the Christian people might come more readily to his aid and that of his followers, if both worshiped one God. baptized At length, by the granting of divine grace, he converted him to the faith, and receiving him from the sacred font after holy baptism, adopted him as his son. as he returns to Denmark When the Emperor wished to send him back to his own land, and Harald, fortified by his aid, was to seek again the borders of his kingdom, he began more diligently to inquire whether he could find some man of holy devotion who might go with him, continually attend upon him, and become for him and his people a teacher of saving doctrine, to strengthen and promote the acceptance of the faith of the Lord. The aforesaid Augustus therefore began to deliberate on this matter in a public assembly of his nobles, with the priests and his other faithful, and more urgently to ask them all to find for him someone who would be both willing and worthy for such a work.

[11] When all refused, saying that they knew absolutely no man of such great devotion the others declining this who would wish to undertake so perilous a pilgrimage for the name of Christ, there was at that time the venerable Abbot of your monastery, Wala, who said to the aforesaid Emperor that he knew one monk in his monastery who burned with much ardor for the divine religion and desired to suffer much for the name of God; whose training and character he likewise praised, and indicated that he would be well suited for this work. He testified, however, that he did not know whether he would be willing to endure this pilgrimage. What more? At the King's command, Anschar was summoned to the Palace. The Abbot related to him all that had been done, he is given as a companion and disclosed for what purpose he had been called. He replied that he was ready for the service of God in all things that might be enjoined upon him in the way of obedience. Brought therefore into the presence of the Augustus, when he was asked by him whether, for the name of God, he was willing to become the companion of Harald for the purpose of preaching the Gospel among the peoples of the Danes, to preach the Gospel he constantly replied that he was entirely willing. When the Abbot had further added that he by no means imposed so great a burden upon him by command, and that if he only chose this of his own accord it would be pleasing to him, and he gave him the permission of his authority -- Anschar nonetheless replied that he both chose this and wished to carry it out in every way. Finally, when these things were publicly attested, and it became known to all who lived in the house of the Abbot, many began to marvel greatly at such a change on his part: that, having left his homeland and his relatives, and the most sweet affection of the brothers with whom he had been raised, he should wish to seek foreign nations and live among unknown and barbarous people. steadfast in his purpose Many also detested him on this account and provoked him with reproaches; some tried to recall him from his purpose. But the man of God remained immovable in his resolved will. Finally, while the Abbot went daily to the palace, he himself, remaining at home, avoided the company of all, and choosing for himself a solitary place in a vineyard situated nearby, devoted himself to prayer and reading.

[12] Now there was also at that time with the Lord Abbot a certain Brother of your monastery, named Autbert, who, seeing him excessively anxious and sad, and daily keeping to himself more privately, and making use of no one's company or conversation, began to feel compassion for him. And one day, going to the place where he sat alone in the aforesaid vineyard, he began to inquire of him whether he truly wished to undertake that pilgrimage. Anschar, suspecting that he asked this not out of compassion he joins Autbert the monk to himself as companion but rather out of cunning, replied: "What concern is this of yours? Do not disturb my mind with such an inquiry." But the other protested that he intended absolutely no deception in this matter, but rather truly wished to know whether Anschar intended to persevere in his proposed will. Then Anschar, rejoicing at his goodwill, replied: "I was asked whether, for the name of God, I wished to go to foreign nations to preach the Gospel of Christ. To which proposal I did not dare to resist; rather, I desire with all my strength that the opportunity of going for this purpose may be given me, and no one will be able to change my mind from this intention." Then the aforesaid Brother replied: "And I will never allow you to go alone; but for the love of God I desire to set out with you, only obtain for me the permission of the Lord Abbot." This pious rivalry having been confirmed between them, he presented himself to meet the Abbot upon his return and indicated that he had found a companion for himself who was willing to be a partner of this journey. When the Abbot inquired who this person was, and Anschar named Brother Autbert, the Abbot was struck with great amazement, of noble lineage not at all thinking that one who was of noble lineage in the world, and was then intimate with him, and was regarded as the steward of his household after him, would wish such things. Nevertheless, having summoned him, he questioned him about this. Autbert replied that he could by no means suffer him to go alone, but wished, for the name of Christ, to be his comfort and aid, if he had the permission of the Abbot and the Brothers. The Lord Abbot replied that he would give permission if Autbert chose this journey of his own will. who seeks it However, he would assign no one from his household as a companion to attend upon them, unless they themselves could persuade someone to be willing to go with them of his own accord. The venerable Abbot did this not from lack of affection, but because it seemed abominable and unjust that anyone should be compelled against his will to live among pagans.

[13] After this, therefore, both were brought to the King. Delighted with their will and desire, furnished with necessities by Louis the Pious the King himself gave them both ecclesiastical furnishings and chests and tents, and the other supplies that seemed necessary for so great a journey, and commanded them to go with the aforesaid Harald, enjoining them to devote the greatest care to his faith, and to labor continually by pious exhortation, lest he and his people, at the instigation of the devil, be led back to their former errors, and likewise to admonish others strenuously by the word of preaching to accept Christianity. they set out on the journey Dismissed, therefore, by the Emperor, they had no companion to render them any service, since no one from the Abbot's household wished to go with them of his own accord, nor did the Abbot wish to compel anyone unwillingly to do so. Harald too, to whom they had been committed, still untutored and a neophyte, was ignorant of how the servants of God ought to be treated. His own followers, too, recently converted and educated in a far different manner, did not devote much care to them. With great difficulty, therefore, they come to Cologne undertaking this pilgrimage, they reached Cologne. Where at that time the venerable Bishop Hadebold, taking pity on their need, gave them an excellent boat in which to store their things, thence, with a boat given to them in which there were two small cabins quite well prepared. The aforesaid Harald, seeing this, chose to stay in the same boat with them, so that he would occupy one cabin and they the other. And so intimacy and goodwill began to grow between them, and his followers thenceforth rendered them service more diligently. From there, entering by way of Dorestad and passing through the neighboring regions of the Frisians, they reached the borders of the Danes. Dorestad, then to the borders of Denmark And because Harald the King could not always dwell peacefully in his kingdom, the aforesaid Augustus gave him a benefice beyond the Elbe, so that if it should ever be necessary for him, he could take refuge there.

[14] The aforesaid servants of God, therefore, being stationed with him now among Christians, now among Pagans, began to devote themselves to the word of God they instruct the Pagans and to admonish any they could to the way of truth. For many were converted to the faith by their example and teaching, and those who would be saved in the Lord increased daily. They themselves also, inspired by divine love, in order to propagate the religion of their devotion, began assiduously to seek boys whom they might purchase and educate in the service of God. The aforesaid Harald also placed some of his own people under their care to be instructed. They buy boys and open a school for them and others And so it came about that in a short time they established a school there of twelve or more boys. They also attracted to themselves helpers and assistants from here and there, and their fame and religion began to grow more fruitfully in the name of God. He brings back his companion, having foreknown his death When therefore they had been remaining in this holy purpose for two years or more, it happened that the aforesaid Brother Autbert was seized with the trouble of illness. For which reason, having been brought thence to New Corbie, with his prolonged sickness growing worse, he closed his last day there with a happy passing, as we believe, at the time of Easter, just as had been previously revealed to him by the Lord.

a Harald Harald, Herioltus, Haroldus, and Haraldus, surnamed Klag or Clagus, concerning whom and his ancestors, brothers, sons, and other kinsmen, and their succession, we have treated above. Wala, Count, then Abbot of Corbie

b Wala, Walach, Walachus, Walo, Walon, Valo, born of his father Bernard, the brother of King Pippin, held in the highest rank as a Count by his cousin Charlemagne, presided over the peace composed with Hemming, King of the Danes, in the year 811, and subscribed to the testament of Charles,

as Einhard relates in his Life, number 44, and in his Annals under the years 811 and 814. Under Louis the Pious, from Count he became a monk of Corbie, and succeeded his brother St. Adalard, who died in the year 823, as is said in the latter's Life, written when Wala was Abbot there.

c He was reckoned by profession of that monastery.

d The Hamburg manuscript reads "roborarent" strengthen.

e Hadebold, Hadaboldus, Hadabaldus, Archbishop of Cologne, concerning whom we treated in section 1, subscribed to the Synod at Thionville, Archbishop Hadebold of Cologne and was also chosen among the envoys by Louis: he is a different person from that Hildebald who subscribed to the testament of Charlemagne and is placed as his predecessor.

f Dorstatum in the Corbie manuscript; by others generally Dorstratum, below Dorstadum, Dorestad a town of the Batavi on the Rhine, as has been more fully demonstrated above.

CHAPTER 4

The Apostolate to Sweden.

[15] Meanwhile it happened that envoys of the Swedes came to the aforesaid Louis, who, among other messages of their legation, made known to the most clement Caesar the Swedes requesting instruction in the faith that there were many among their people who desired to receive the practice of the Christian religion, and that the mind of their King was sufficiently well-disposed to this, that he would allow priests of God to be there -- only let them deserve by his munificence that he send them suitable preachers. The most devout Emperor, hearing these things and greatly gladdened, began again to seek those whom he might send to those regions, who might test whether that people was ready to believe, as those envoys had intimated, and begin to transmit to them the practice of the Christian religion. Whence it came about that the most serene Emperor again began to confer with the aforesaid Abbot of yours whether he might perhaps find among his monks someone who would be willing to go to those parts for the name of Christ, or at least someone who might remain with Harald, while the servant of God Anschar, who was with him, might undertake that legation. recalled by the Emperor to the palace On which account it happened that by royal command he was summoned thence to the palace. He was told not to shave himself before he came into the presence of the Emperor. The man of God, knowing perfectly well the purpose for which he was summoned, began to burn with the whole fervor of his heart in the love of God and to count it all joy if he might be permitted to devote himself to winning souls. Whatever of adversity or opposition might befall him on such a journey, he resolved in his mind to endure patiently for Christ, and he bore no doubt in his heart concerning such a work, he is stirred by the memory of a revelation had previously for he was consoled by the gift of the divine vision he had previously seen. For at the aforesaid time, while he was staying among you, and had already been inspired by two visions from heaven, one night it seemed to him that he had come to a certain house where many from the order of preachers stood ready, prepared for the office of preaching; before whom, suddenly rapt in an ecstasy of mind, he saw an immense brightness of light, surpassing the rays of the sun, sent down from heaven and shining around him; and when he marveled what this could be, a voice also, almost similar to that which he had narrated hearing in the first vision, was directed to him, saying: "Your sin is forgiven." To which he, inspired as we believe by the divine Spirit, in which he was commanded to preach to the nations replied, saying: "Lord, what do You wish me to do?" And again the voice sounded, saying: "Go, and announce the word of God to the nations." The servant of God, therefore, turning this vision over in his mind, rejoiced gladly in the Lord, seeing already in part fulfilled what had been commanded to him, and desiring to announce the word of God to the Swedes as well, for a greater accumulation of his labor.

[16] When therefore he had been brought before the presence of the Caesar and was asked by him whether he was willing to undertake this legation, he replied with a free voice that he was ready for all things that the Emperor should decree to enjoin upon him for the name of Christ by his authority. He sets out for Sweden with the monk Witmar Then, by the providence of God, the venerable Abbot found for him a companion from your fraternity, Nonnus Witmar, well worthy and willing for so great a work. Moreover, he appointed the most devout Father Gislemar, proven in faith and good works and most fervent in the zeal of God, to be with Harald. He therefore undertook the legation enjoined upon him by the Caesar, that he should go to the regions of the Swedes and test whether that people was ready to believe, as the aforesaid envoys had indicated. In which legation, how many and how grievous evils he suffered, the aforesaid Father Witmar, who was present, will be better able to relate. Let it suffice us to have narrated only this: that when they were in about the middle of the journey, they fell upon pirates. And although the merchants he is robbed by pirates who were traveling with them defended themselves manfully, and indeed at first gained the victory, yet in the second encounter they were overcome and defeated by the same pirates, so that these seized their ships and all they had, and they themselves, barely escaping on foot to land, got away. There, therefore, they lost both the royal gifts which they were to carry thither and all that they had possessed -- except what little they could perhaps snatch up and carry away with them as they leaped from the ship. Among which things they lost, as the pirates plundered them, nearly forty books which they had gathered for the service of God. After this was done, while some were planning to return and others to go forward, the servant of God could not be deflected from the journey he had begun by any reasoning; rather, placing in God's judgment whatever might befall him, he resolved by no means to return before he should discern by God's will whether the liberty of preaching could be established in those parts.

[17] With great difficulty, therefore, proceeding on foot after this over a very long road, and, where it was fitting, crossing the intervening seas by boat, they at last reached the port of that kingdom, which is called Birka; kindly received by the King where they were kindly received by their king, who was called Bern, his envoys having reported the reason for their coming. Having learned of their legation, therefore, and having conferred with his faithful about such a matter, with the equal wish and consent of all, he gave them permission to remain there and to preach the Gospel of Christ, with the liberty granted that whoever wished might seek their teaching. Therefore the servants of God, with glad hearts, seeing that those things they had hoped for had turned out prosperously, began to announce the word of salvation to the peoples dwelling there. they devote themselves to the conversion of the nation There were also many who favored their legation. Many Christians also were held captive among them, who rejoiced that they could at last partake of the mysteries; and it was proved that all things were truly so, just as their envoys had made known to the most serene Caesar; and many devoutly sought the grace of baptism. Among whom the prefect of that town and counselor of the King, very dear to him, named Herigar, received the gift of holy baptism and stood most firm in the Catholic faith. For he built a church on his own estate and exercised himself most devoutly in the service of God. Various signs of distinction of this man are extant, and many tokens of his unconquered faith are proved, which we shall set forth more clearly in what follows.

a In the year 829. Concerning the legations to the Swedes, the trading center of Birka, and King Bern, or Bjorn, see section 11.

b Wala was still at that time Abbot in the Palace, in favor with the Emperor, whom in the following year 830 the Emperor ordered to return from the Palace to the monastery, as is read in the Life of Louis.

CHAPTER 5

The Archbishopric of Hamburg.

[18] When therefore a year and a half had been completed among them, the aforesaid servants of God, with certain proof of their legation and with letters written in the royal hand after their fashion, returned to the most serene Augustus. Received by him honorably and with the greatest benevolence of piety, they narrated how great things the Lord had done with them, Having returned to the Emperor and that the door of faith in those parts had been opened for the calling of the nations.

The most devout Emperor, hearing this, was gladdened with immense joy; and at the same time recalling what had long before been conceived among the Danes concerning the worship of God, and giving both praises and thanks to the Almighty Lord, kindled with the ardor of faith, he began to inquire how in the northern regions, that is at the end of his Empire, he might establish an episcopal see, from which it would be fitting for the bishop residing there to visit those parts more frequently for the purpose of preaching, and from which also all those barbarian nations might more easily and more abundantly receive the sacraments of the divine mystery. While therefore he was occupied with such solicitude and watchful care, it was made known to him by the report of certain of his faithful that when his father of glorious memory, Charles Augustus, had subdued all Saxony by the sword and subjected it to the yoke of Christ and divided it into bishoprics, he entrusted the last part of that province, which was in the north beyond the Elbe, to none of the bishops to protect, (what Charlemagne had decreed to do) but decreed to reserve it for the purpose of establishing there an archiepiscopal see, from which, by the granting of the Lord's grace, the succession of the Christian faith might also advance to foreign nations. For which reason he had first caused a church to be consecrated there by a certain bishop of Gaul named Amalharius. Afterwards also he specially committed that same parish to be governed by a priest named Heridach; and he absolutely did not wish that the neighboring bishops should have any authority over that place. He had also arranged for this priest to be consecrated bishop, but his swifter departure from this life prevented this from being done.

[19] After the death, therefore, of that Augustus of great memory, when his son, namely the aforesaid Emperor Louis, had been placed on the seat of his kingdom, at the suggestion of certain persons, he divided that part of the province which was beyond the Elbe into two parts and meanwhile entrusted it to two neighboring bishops. For he did not sufficiently consider his father's arrangement on this matter, or indeed was entirely ignorant of it. But now, upon the occasion that the faith of Christ had already begun to bear fruit by the grace of God in the regions of the Danes and Swedes, having learned of his father's vow, and lest anything of his effort remain incomplete, together with the consent of the bishops and a very large assembly of the synod, the Archbishopric of Hamburg having been erected in the aforesaid last region of Saxony beyond the Elbe, in the city of Hamburg, he established an archiepiscopal see, to which the whole Church of the Nordalbingians should be subject, and to which should belong the authority over all the northern regions, for appointing bishops or priests to be sent to those parts for the name of Christ. To this see, therefore, the aforesaid Emperor caused our Lord and Father Anschar to be solemnly consecrated as Archbishop, he is consecrated Archbishop by the hands of Drogo, Bishop of Metz and then Archichaplain of the supreme and holy Palatine dignity, with the Archbishops Ebbo of Rheims, Hetti of Trier, and Otgar of Mainz standing by, together with many other prelates assembled in the assembly of the Empire; and with the special assistance, consent, and joint consecration of Helingand and Willeric, bishops, from whom he had received those parts of the aforesaid parish that had been entrusted to them. And because that diocese had been situated in dangerous places, lest on account of the threatening savagery of the barbarians it should in any way perish, and because it was altogether small, he assigned a certain cell in Gaul, he receives the cell of Torholt called Torholt, to serve that same see in perpetuity for his legation.

[20] And so that all these things might retain the perpetual vigor of their stability, he honorably sent him to the Apostolic See and, through his venerable envoys the Bishops Bernold and Ratold and the most illustrious Count Gerold, gifted with the pallium by the Pope he caused this entire arrangement to be communicated to the most holy Pope Gregory for confirmation. Which indeed the Pope ratified, both by the authority of his decree and also by the bestowal of the pallium, after the custom of his predecessors; and he delegated him, constituted in his presence, as Legate to all the surrounding nations of the Swedes and Danes, and also of the Slavs and other nations established in the northern regions, together with Archbishop Ebbo of Rheims, who had previously received that same legation, and before the body and confession of St. Peter the Apostle he granted him the public authority to evangelize. He is appointed Legate of the northern regions And lest any of this should in future be rendered void, he struck with the blade of anathema all who should resist or oppose or in any way plot against these holy endeavors of the most pious Emperor, and condemned them as guilty by perpetual punishment to the lot of the devil. Moreover, as we have said before, the same legation had been previously entrusted by the authority of Pope Paschal to Archbishop Ebbo of Rheims. as Ebbo, Bishop of Rheims, had been before. For he himself, inspired as we believe by the divine Spirit, burned with the most fervent desire for the calling of the nations, and especially of the Danes, whom he had frequently seen at the palace and grieved to see deceived by diabolical error, and longed for the name of Christ to devote himself and all he had to the salvation of the nations. The Lord Emperor had also given him a place beyond the Elbe called Welanao, so that whenever he should travel to those parts he might have a place to lodge there. He came very often, therefore, to that same place, and arranged many things in the northern regions for the winning of souls, and joined many to the Christian religion and strengthened them in the Catholic faith.

a Philippus Caesar from the Hamburg manuscript: "the primitive church there as well." The Buxtehude manuscript: "the primitive church there also, etc." What follows is drawn from the Precept, or diploma, of Louis given above, and illustrated either here or in sections 1 and 5.

b Of Bremen and Verden.

c In the Buxtehude and Hamburg manuscripts was added "secondly," for which Philippus Caesar printed "fourthly."

d The diploma of Paschal, together with the letter of St. Anschar, we have given above, from which these very words, as here transcribed, confirm the Acts as given here from the Parisian and Corbie codices -- which in the Hamburg and Buxtehude manuscripts were very obscure, with no mention made of Ebbo.

e Welanao, Welna, commonly Wehl or Wedel, below Hamburg, Welanao where an ancient statue is seen and believed to be that of Roland, kinsman of Charlemagne, erected for him by the latter, as Philippus Caesar observes in his Notes on this Life, number 66. Concerning Roland, we have treated in the Life of Charles, chapter 3, letter d.

CHAPTER 6

The Arrival of Bishop Gautbert in Sweden, and His Exile. Hamburg Burned.

[21] But after the ordination of our Lord and Father Anschar, set forth above, it seemed to them, conferring together concerning this same legation, that it was necessary for some helper to be ordained for him, Gautbert is assigned to him as helper who might exercise the office of episcopal ministry in the regions of the Swedes; since in a region so remotely situated a bishop should be present in person, and he alone was insufficient for both places. With the consent and will, therefore, of the aforesaid Emperor, the venerable Ebbo sent a certain kinsman of his, Gautbert by name, chosen for this work and invested with pontifical honor, to the regions of the Swedes; and he abundantly supplied him with ecclesiastical furnishings and the necessary expenses, both from his own resources and from the royal donation, and constituted him as legate among the peoples of the Swedes, as it were in his own stead, since he himself had first received the same office of preaching by Apostolic authority. To whom also afterwards the most clement Augustus, at the suggestion of the same venerable Bishop Ebbo, who is consecrated bishop and called Simon handed over the cell which the latter had built at the aforesaid place of Welanao, as a place of refreshment, so that it might serve in perpetual stability for the ministry of his office. The aforesaid Gautbert, therefore, whom those who consecrated him called Simon in honor of the apostolic name, coming to the regions of the Swedes, he devotes himself to the conversion of the Swedes was received honorably both by the King and by the people, and began with the goodwill and unanimity of all to build a church there

and to preach the Gospel of the faith publicly; and there was joy of salvation for the Christians dwelling there, and from day to day the number of believers increased. Meanwhile also our Lord and Shepherd diligently fulfilled his office in the diocese committed to him and in the regions of the Danes, as St. Anschar did among the Danes and Slavs and by the example of his good conduct provoked many to the grace of faith. He also began to purchase some boys from the people of the Danes and Slavs, and also to redeem some from captivity, whom he might educate in the service of God. Some of these he placed at the aforesaid cell of Torholt to be nurtured; and there were with him here, from your community, our holy Fathers and Masters, by whose teaching and training the reputation of the divine religion happily grew among us.

[22] But while these things were being done laudably and in a manner worthy of God in both places, it happened that pirates unexpectedly arrived and surrounded the city of Hamburg with their fleet. Hamburg besieged by pirates Since this happened so unexpectedly and suddenly, there was no time to assemble forces. For the Count who at that time held the prefecture of that place, the most illustrious man Bernarius, was then absent; and the Lord Bishop, stationed there with those who were present in the city itself or dwelling in the suburbs, at first, upon hearing of their arrival, wished to hold the place until greater aid should come to them. But when the Pagans pressed on and the city was now besieged, seeing that they could not be resisted, he arranged for the relics of the holy remains to be carried away. And so, with his clergy scattered in flight hither and thither, he escapes by flight he himself barely escaped even without his cope. The people also, going out from that place and wandering here and there, while many were fleeing, some were captured and many were also killed. Then the enemy, the city plundered having plundered the city and despoiled all that was in it or in the neighboring settlement, having arrived there in the evening, they sat down that night and through the following day and night; and so, having set fire to everything and plundered it all, and burned they departed. There the church, built by a wondrous workmanship under the direction of the Lord Bishop, together with the wondrously constructed cloisters of the monastery, was consumed by fire. There the library, which the aforesaid most serene Emperor had bestowed upon our Father, excellently written, together with many other books, he loses everything perished in the flames. And so everything that he had possessed there, whether in ecclesiastical furnishings or in other treasures and property, was seized by the hostile attack, either by plundering or by fire, so that they left him as it were stripped bare. For scarcely anything had been taken out beforehand, nor was anything then saved, except what each person fleeing might perhaps have seized by chance and been able to carry off with him. For all of which things our Lord and most holy Father was in no way either troubled in mind or sinned with his lips; nor does he grieve but when he lost almost everything which from the beginning of his episcopate he had been able to accumulate or to compose in the building of edifices, at one moment as it were, he frequently repeated in words that saying of Blessed Job: "The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done. Job 1:21 Blessed be the name of the Lord."

[23] When therefore these things had thus taken place, and the Lord Bishop was in many straits and calamities with his people, and the Brothers of his congregation, together with the most holy relics, by a popular tumult of the Swedes were wandering hither and thither, going around to various places, and sitting nowhere in peace -- with the machination of the wicked one prevailing, it also happened by the instigation of the devil that the people of the Swedes, kindled with the fervor of zeal, began treacherously to persecute the aforesaid Bishop Gautbert. And it came to pass St. Nithard is killed that by a unanimous agreement a part of the people, for the purpose of plunder, broke into the house in which he was staying, and killed his nephew named Nithard with the sword, and, striking him down out of hatred of the Christian name, made him, as we believe, a Martyr of God. Bishop Gautbert is expelled Him, indeed, together with his other companions who were present, they bound, and plundering all they could find in their possession, they expelled them from their borders, heaped with insult and reproach. This, however, was done not by royal command but was perpetrated only by a popular conspiracy. The clemency of the divine majesty in no way allowed this to go unavenged; the authors punished from heaven rather, nearly all who were present were punished in a short time, though in various ways. Much could be said about these, but lest we bring tedium upon the readers, we have taken care to mention only one, so that the punishment inflicted upon the rest may be made clear from the perdition of this one.

[24] For a certain powerful man in that land had a son who had taken part in the same conspiracy with the others, and had brought what had fallen to him from the plunder captured there to his father's house. Retaining a book stolen from them, he is punished with the death of his family After this deed, the substance of that man began to diminish, and his cattle and household to perish; his son too, struck by divine vengeance, died; and his wife also, with a son and a daughter, died not long after. When therefore he saw himself, except for one small son, defrauded of all his goods, the wretch began to dread the anger of the Gods, and reflected in his mind that he was suffering all these things from the offense of some God. For which reason, as is the custom there, he approached a certain diviner, asking him consulting a diviner to indicate to him which God's offense he had incurred, and how he ought to appease him. The diviner, performing those rites which he was accustomed to observe in such worship, answered that all their gods were appeased toward him, but that the God of the Christians was altogether hostile to him: "Christ," he said, "has you thus ruined; and because something which had been consecrated to Him remains hidden in your house, therefore all these evils which you have suffered have come upon you, nor will you be able to be freed from them so long as it remains in your house." Upon hearing this, he pondered anxiously what this could be, and remembered about his son -- that from the aforesaid plunder he had brought a certain book into his house. Struck by excessive horror on this account, and because no priest was then present there, utterly at a loss as to what he should do with that book, he by no means dared to keep it with him any longer. At length, having barely found a plan, he ties the book to a fence he brought it before the assembly of the people who dwelt in that village, and related what he had suffered. And when they all declared themselves ignorant of counsel in this matter and feared to receive or keep such a thing in their own houses, he himself, astonished at keeping it any longer in his possession, arranged it reverently and tied it to a certain fence, declaring that whoever wished might take it from there; and for the offense committed, he vowed a voluntary satisfaction to the Lord Jesus Christ. A certain Christian thereupon took the book from there and brought it to his own house, whence the Christians took it from whose lips also we learned these things; who afterwards became a man of great faith and devotion, so much so that he later learned the Psalms by heart among us without letters. In like manner, therefore, the rest too were punished, either by death, or by plague, or by the loss of their property; and it was plainly evident to all that they had experienced the most grievous vengeance of our Lord Jesus Christ because they had presumed to treat the holy Bishop of God and his companions dishonorably and to despoil them.

a Adam, book 1, chapter 18, criticizes Ebbo, as though, delighting in worldly occupation, he did not himself go to Sweden. But that Anschar thought better of him, we have shown above.

b In the year 845, as was proved in section 2, against Adam, Krantzius, and others, who place the year 840.

c Concerning these relics, we treated in section 13.

d Since his feast day is unknown, lest his memory perish, we celebrate him on this day together with St. Anschar.

CHAPTER 7

The Journey of the Priest Ardgar to Sweden. Miracles and Death of Herigar.

[25] After these things, therefore, that place was without a priestly presence for nearly seven years; Ardgar is sent by St. Anschar to Sweden on which account our Lord and Shepherd Anschar, anxious with excessive grief and not enduring that the faith of the Christian religion begun there should perish, and especially grieving for his son whom we mentioned above,

Herigar, sent a certain hermit named Ardgar to those parts, and commanded him especially to attend upon this man. He therefore, upon arriving there, was courteously received by Herigar himself, and showed great joy of his presence to the Christians who were there. And they began, as they had done at first, to seek devoutly the things of God, and to observe the rite of Christianity with a willing mind. Nor did any unbeliever dare to resist his preaching, because they remembered with trembling mind with what punishment those who had expelled the servants of God from there had been punished. Also, at the suggestion of the aforesaid Herigar, by the command and permission of the King who was then reigning, he began publicly to celebrate the mysteries of God. That most faithful man Herigar, indeed, during the time when there was no priestly presence there, endured many reproaches from the unbelievers; but by the granting of divine grace, the praises of the true faith were declared by heavenly signs at his petition. Of which, as we promised, we have taken care to insert some here, so that the unconquered spirit of his faith may be declared.

[26] For on a certain occasion, he himself was sitting at a certain assembly, with a tent set up in the field for a conference; there, when among other conversations they had praised their gods, by whose favor many prosperous things had come to them, Herigar enters into a contest with the idolaters and reproached him for being the only one who had strayed from the fellowship of all by an empty faith, he, being as he was fervent in spirit, is said to have replied: "If there is so great a doubt about the divine majesty -- which, however, ought in no way to be doubted -- let us prove by miracles who is of greater power, your many so-called gods, or my sole almighty Lord Jesus Christ. Behold, the time of rain is at hand" (for indeed rain was then threatening). "Invoke the names of your gods, that the rain may not descend upon you; and I will invoke my Lord Jesus Christ, that not a drop of rain may touch me; and whichever party shall have heard those invoking Him, let Him be God." This agreement, therefore, having been made between them, when they all sat on one side and he with one boy on the other, each one of them began to invoke his god, and he invoked the Lord Jesus Christ. And an immense rain descending from heaven while these, invoking their gods, are overwhelmed by rain, he remains untouched so drenched them all with water that they seemed to have been tossed in a river with their garments on; even the leaves of the branches from the canopy erected there, falling upon them, showed them to be overwhelmed by divine power. But upon him and the boy who was with him, not one drop of rain descended. When this was done, they were confounded and amazed. "Behold," he said, "you see who God is. Do not, wretched men, try to recall me from His worship; rather, be confounded at your own errors, and learn the way of truth."

[27] At another time it happened that he endured excessive pain in his leg, so that he could not move from the place where he was in any way unless he was carried. When therefore he had endured this trouble for a long time, many began to come to visit him; and some admonished him to sacrifice to the gods for his health; others provoked him with reproaches that he was without God, pain in the leg and that therefore he lacked health. When therefore these things were done repeatedly, and he steadfastly resisted their evil suggestions, finally, not bearing their slander, he replied that he in no way wished to seek help from vain images, but from his Lord Jesus Christ, who could, in a moment, if He willed, heal him of his infirmity. And immediately summoning his household servants, he ordered them to carry him to his church. Where, placed before all who stood by, he poured forth suppliant prayers to the Lord, having invoked Christ saying: "My Lord Jesus Christ, that these wretches may know that You alone are God, and there is no other besides You, give to me Your servant at this hour the former health of my body, so that the enemies, seeing Your mighty works, may be confounded at their errors and may be converted to the knowledge of Your name. Grant, I beseech You, what I ask for the sake of Your holy name, which is blessed forever; let there be no confusion for those who trust in You, Lord." After which words, by the healing grace of God, he was immediately restored to perfect health, and walking out of the church by himself, he gave thanks to God for his salvation, and growing ever stronger in the faith of Christ, he more and more confounded the unbelievers.

[28] Suddenly healed Around the same time it happened that a certain King of the Swedes, named Anund, having been expelled from his kingdom, was an exile among the Danes; by the expelled King Anund desiring to seek again the borders of his former kingdom, he began to ask aid from them, promising that if they followed him, many gifts might accrue to them. For he set before them the famous town of Birka, saying that there were many wealthy merchants there, and an abundance of every good thing, and much money in treasures. He promised therefore to lead them to that town, where without harm to his army they would enjoy much profit for their needs. returning with the Danes to Sweden They, therefore, delighted by the promised gifts and eager for the acquisition of treasures, filled twenty-one ships with men equipped for battle in his support, and sent them with him. He himself had eleven ships of his own. Setting out, therefore, from the Danes, they came unexpectedly to the aforesaid town; and by chance their King was then farther away, and the princes and the multitude of the people could not be assembled. Only the aforesaid Herigar, Prefect of that place, with the merchants and people who were staying there, was present. Placed therefore in great distress, they fled to the fortress which was nearby; they also began to promise and offer vows and sacrifices to their gods, or rather demons, The people of Birka buy off the plundering with money that by their help they might be preserved in such danger. But since the fortress was not very strong, and they themselves were too few to resist, they sent envoys to them requesting peace and a treaty. The aforesaid King sent them word that they should pay a hundred pounds of silver for the redemption of that town, and so they would have peace. This they immediately sent as he demanded, and it was received by the aforesaid King.

[29] But the Danes, bearing such an agreement badly, because things had not turned out as they had planned, began to wish to burst upon them suddenly, but with the Danes threatening plunder and to plunder and burn that place utterly, saying that any single one of the merchants had more there than what had been offered to them, and that they could in no way endure so great an injury. When therefore they were discussing this among themselves and preparing to plunder the city to which the people had fled, this too became known to the inhabitants. Whereupon, assembling together again, since they had no strength to resist and no hope of refuge, they exhorted one another to offer greater vows and sacrifices to their gods. Against these the faithful man of the Lord, Herigar, spoke angrily: at the urging of Herigar "Cursed by our God," he said, "be your vows and sacrifices together with your idols! How long will you serve demons and reduce yourselves to poverty by vain vows, to your own destruction? Behold, you have offered much, and vowed even more, and besides given a hundred pounds of silver: what has it profited you? Behold, they are coming to plunder everything you have; they will lead away your wives and your children as captives; they will burn the city and the town with fire, and you will perish by the sword. What then do your images profit you?" At which words all were terrified and, not knowing what to do, unanimously replied: "Our salvation and counsel rests in your deliberation, and whatever you shall suggest to us, we will without doubt do." To whom he replied: "If you wish to make vows, vow and render them to the Almighty God who reigns in heaven, and whom I serve with a pure conscience and a right faith. He is Lord of all; all things are placed in His will; they invoke Christ nor is there anyone who can resist His dominion. If therefore you seek His help with your whole heart, you will find that His omnipotence will not be wanting to you." Having therefore received counsel from him, then unanimously and willingly going out, as was the custom there, into the field, they vowed a fast and alms to the Lord Christ for their liberation.

[30] Meanwhile the aforesaid King began to negotiate with the Danes, that they should inquire by lot whether it was the will of the gods that that place should be devastated by them. "There are," he said, "many powerful gods there; a church was formerly built there also, and the worship of Christ is practiced by many Christians there; He is the mightiest of the gods and powerful to help those who hope in Him in whatever way He wills. It is therefore necessary to inquire whether you are incited to this by the divine will." This they could in no way refuse, since it was the custom among them. It was therefore sought by lots, and found that they could by no means accomplish this with their prosperity, and that the place had not been granted by God for their plundering. It was again inquired in which direction they should go to acquire money for themselves, lest, frustrated by vain hope, they should return home empty-handed. The lot fell and the Danes being turned toward the Slavs that they should go to a certain city situated farther away, in the borders of the Slavs. The Danes, therefore, believing this to be divinely commanded to them, withdrew from the aforesaid place; they hastened by a direct route to that city, and falling upon its quiet and securely dwelling inhabitants, they unexpectedly took that city by arms, and having captured much plunder and treasure therein, they returned to their own land. The king, however, who had come to plunder them, having made peace with them, returned the silver he had received from them and resided among them for some time, wishing to be reconciled with his people. And so the grace of the Lord, they are delivered on account of the faith of His servant Herigar, delivering the people of that place from the incursion of enemies, restored them to their possessions.

[31] After this was done, he himself brought forward this matter in a public assembly, and admonished them to consider more attentively who God was, saying: "Alas, wretched ones, understand at least now that it is vain to seek help from demons, who cannot come to aid in tribulations. Herigar urges the faith of Christ Accept the faith of my Lord Jesus Christ, whom you have proved to be the true God, who granted you the help of His mercy when you had no refuge. Do not any longer seek superstitious worship, nor appease your idols with vain sacrifice. Worship the true God, who rules over all things that are in heaven and on earth; submit yourselves to Him; adore His omnipotence." Then after this, all the more cheerful as he had been made stronger in faith by the Lord's frequent benefits, he publicly proclaimed everywhere he was present, partly in exultation, the power of the Lord and the grace of faith to all; and so he continued the good fight to the end of his life. And when the course of his good work was finished, he dies devoutly with his sickness growing worse, with the aforesaid priest Ardgar standing by, commended to the divine clemency, and having received holy communion, he died happily in Christ. Concerning the constancy of his faith, much more could be said; but since we have aimed at brevity, let what has been said suffice.

a Anund, also Anoundus and Amundus. We have given our conjecture concerning him above in section 11, where we treated of the Kings of Sweden.

CHAPTER 8

The Death of Fridburg. The Return of Ardgar from Sweden.

[32] In those times also, there was among them a certain very religious matron, whom no perversity of wicked men could ever turn from the rectitude of her faith. To whom it was frequently suggested, whenever she was placed in any necessity, that she should sacrifice to the idols after their custom; Fridburg, a matron steadfast in faith but she, immovable, did not abandon the duties of her faith, saying that it was vain to seek help from dumb and deaf images; and that it seemed abominable to her that she should again turn to those to whom she had renounced in baptism, and falsify the pledge she had promised to Christ. "For if," she said, "it is evil for men to lie, how much more to God? And if it is good among men for faith to stand firm, how much more should one who has received the faith of the Lord in no way be changed from it? My Lord Jesus Christ," she said, "is almighty; He, if I persevere in His faith, will be able to provide me with both health and all things I may need." The aforesaid religious woman, Fridburg by name, praiseworthy for the goodness of her life and the constancy of her faith, prolonged the days of her life until the time of old age. When the day of her death was now approaching, and after the departure of the Lord Simon Gautbert no priest was then present there, she herself, out of love for the sacrifice which she had heard was the viaticum of Christians, she had reserved blessed wine as a viaticum had some wine preserved in a small vessel, and entrusting it to her daughter in faith, she directed that if ever her last moment should press upon her, some of that wine, since she had no sacrifice, should be dropped into her mouth, so that she might in this way commend her departure to the grace of the Lord. fortified by Ardgar with the Eucharist, she dies That wine, therefore, was kept by her for nearly three years; and so it happened that the aforesaid priest Ardgar arrived there. While he was there, she, as long as she had strength, exercised the devotion of her religion, assiduously seeking from him the solemnities of the Mass and saving admonitions. But among these things, illness overtaking her, she began to be infirm; anxious about her death, she had the aforesaid priest summoned to her, and having received the desired viaticum from his hand, she passed happily to the Lord.

[33] She, however, always intent upon almsgiving, because she was rich in worldly goods, had enjoined upon her aforesaid daughter Cathla whose daughter that after her departure from this life she should distribute all her possessions to the poor. "And since the poor are less to be found here, after my death," she said, "when the first opportunity shall come to you, having sold all that has not been distributed here, take the silver with you and go to Dorestad; there are many churches there and priests and clergy, and there a multitude of the needy. having set out for Dorestad at her command Arriving there, seek those who may teach you, faithful ones, how to distribute them, and for the remedy of my soul distribute everything." After the death, therefore, of her mother, the daughter strenuously fulfilled what her mother had commanded; and setting out on the journey, she came to Dorestad, and sought out religious women there she distributed the money to the poor who would go around with her to the holy places and instruct her what she should distribute to each. When one day they were going around the holy places for the purpose of distributing, and half had already been given out, she said to her companions: "Now we are tired; it would be better for some wine to be bought so that we may be refreshed, and then we shall finish what we have begun." Having given four pennies for this purpose, and their strength being restored, they completed what they had begun. which she found divinely restored in the sack When this was done, she returned to her lodging and placed the sack in which the silver had been in a certain place, now empty; but by a gift from above, coming again to that same place, she found it full as before. Astonished by so great a miracle, she called to her the women who had previously gone with her, and showed them what had happened; in their presence, counting what was in it, she found as much as she had brought there, except for the four pennies. Having therefore taken counsel from them, she went to the priests who seemed most trustworthy there, and made known to them the miracle. They, praising the grace of God for so great goodness on her part, declared that the Lord had repaid her labor and good intention, saying: "Since you were obedient to your mother, and kept your faith toward her unimpaired, and strenuously carried out her alms, the Lord, the rewarder of all good things, has bestowed these upon you for the provision of your need. He Himself is sufficient for all, and needs nothing; He Himself will recompense in the heavenly kingdom all things that shall have been distributed for His name. And so that you may in no way doubt this, and lest giving away the wealth should cause you regret, God has deigned to assure you by this miracle. By this sign, believe firmly that your mother is safe with the Lord; admonished by this miracle, do not be afraid to give your own possessions for Christ as well."

[34] After the death, therefore, of the aforesaid man Herigar, the already mentioned priest of God, Ardgar, Ardgar departs from Sweden out of love for the solitary life which he had formerly led, departed from those parts

and returned to his own place. And so the Christians stationed there were again deprived of a priestly presence. From which it was clearly apparent that for the purpose of strengthening the faith of the aforesaid man Herigar and the aforesaid matron Fridburg, and likewise so that he might commend their departure to the divine clemency, and so that they might receive as their last viaticum the mystery of holy communion which they had faithfully desired, the aforesaid hermit Ardgar had been sent to those parts.

a We illustrate this passage about Dorestad above in section 6.

b In the Buxtehude manuscript, seven pennies; but the Poet below also writes four.

CHAPTER 9

The Bishopric of Bremen United with Hamburg.

[35] But among these things set forth above, it happened that the most serene Emperor Louis of blessed memory, by the ordering of the divine judgment, departed this present life. After whose death, when a great disturbance arose over the division of the kingdom, our Shepherd's legation also began at times to be weakened. The monastery of Torholt having been taken from him For when the aforesaid cell of Torholt fell to the portion of the venerable King Charles, he himself removed it from the service which his father had arranged, and gave it to Reginarius, well known to you. On which account, though he had been frequently admonished by his most glorious royal brothers and by many others besides, and he in no way assented to their request, our aforesaid Father then began to experience other necessities and wants. St. Anschar is pressed by want Whence it happened that your Brothers, who were then here with him, returned to your community, and many others also left him on account of poverty. He himself, with only a few who had remained with him, managed as best he could, and though living in poverty, by no means wished to desert the office enjoined upon him.

[36] The Lord also, beholding his humility and the strength of his patience, since the heart of the King is in the hand of the Lord, stirred the mind of our most clement Lord and Sovereign, King Louis, by Louis, King of Germany who had received the governance of this kingdom after his father, to this end: that he should begin to seek from where he could provide him comfort for his subsistence, so that he might fulfill the mandate of his legation. And because in this province he had no cell suitable for this legation, but there was nearby the Church of the Bishopric of Bremen, at that time bereft of a Shepherd, he receives the Bishopric of Bremen he decided to give it to him. Whereupon, in a public assembly of bishops and his other faithful, he began to confer with them as to whether canonical authority would permit him to do this. For our Lord and Shepherd, fearing that this was in some way perilous for him, and cautiously taking care lest he be criticized by anyone with the blemish of cupidity, did not easily assent to this arrangement. At the King's command, therefore, this same matter was debated in a council of bishops. with the approval of a council of bishops They proved by many precedents that it could well be done: that since the diocese to which he had been ordained was exceedingly small (for it had only four baptismal churches), and since this same had already been many times devastated by the incursions of the barbarians, the latter should be joined to it for the sake of support.

[37] But lest the Bishop of Verden should suffer any scruple -- he returns part of the diocese of Hamburg to the Bishop of Verden since he might be retaining, along with the entire parish of Bremen, also the part of his own bishopric beyond the Elbe that had been taken from Verden -- they determined that, just as they had been in the time of the Lord Emperor Louis the First, both the bishopric of Bremen and that of Verden should be restored, and he should hold Bremen, from which the greater part of his diocese had been taken, and which was then also bereft of a Shepherd's presence. When this decree had been thus established by the bishops, he, at the King's command, received the diocese of Bremen to govern. Moreover, the part of the parish beyond the Elbe which ought to have belonged to him was received by Waldgar, then Bishop of Verden. When this had continued for some time, the same matter was again more carefully debated in another council of bishops, and it seemed to them not good that the see to which he had been ordained should be held by another bishop (for Hamburg had then fallen to the portion of Waldgar); they said that it was within the power of the King afterwards he recovers Hamburg itself to augment a small and greatly impoverished diocese, but that the place established by Apostolic authority for episcopal dignity was in no way to be changed. With unanimous consent, therefore, and with the will of the aforesaid most pious King Louis, the bishops there assembled decreed that our Father Anschar should recover the see to which he had been consecrated, the other part of the diocese being assigned to Verden and that whatever of the diocese of Verden he retained beyond the Elbe, he should restore to the bishop of that see from the parish of the Church of Bremen. And so it was accomplished by royal command, by synodal decree of the bishops, and also by the will and assent of the aforesaid Waldgar, Bishop of Verden.

a In the year 840. Concerning the war among the three sons, the peace composed in the year 843, Torholt and Reginarius, we treated in section 5.

b We have frequently observed that "Senior" is used for Prince, Lord, and Master; he can here also be called Senior in respect to the younger Louis, who, when the Life was being written, was administering Saxony and succeeded his father upon his death in the year 878.

c Perhaps in the year 848, at the Synod of Mainz. Concerning this union of sees, we treated in section 2.

d Of the Emperor Louis the Pious.

e Concerning Waldgar, we treated on the 2nd of February in the Acts of St. Erlulf, his predecessor, whom we listed with the Martyrs of Ebbeckstorp.

CHAPTER 10

The Union of the Bishoprics Opposed; Confirmed by Apostolic Authority.

[38] Moreover, while these things were being done, the city of Cologne, to which the parish of Bremen was suffragan, was at that time without episcopal blessing. Gunther, Archbishop of Cologne, at first opposed Because this lasted for a considerable time, the matter had necessarily to be decided without the presence of the bishop of that place. Afterwards, however, when the venerable Bishop Gunther was consecrated to that place, our Lord and Father took care to bring this matter to his attention, so that it might be confirmed by his authority as well. But he was exceedingly opposed to this matter. On which account, afterwards in the city of Worms, when two Kings were present -- namely Louis and Lothar -- before a great assembly of bishops of both kingdoms, asked by the Kings and Bishops in the presence of our venerable Father, this same matter was set forth. And when all approved that it had been well arranged, they all asked the aforesaid Bishop Gunther likewise to confirm this by his authority. He at first began strongly to resist, showing in many ways that it was not just for a suffragan see to be turned into an archiepiscopal see, and that he ought not to diminish the honor of his see in any respect. he subscribes to the union of the sees, if the Pope should approve But finally, when the Kings themselves and all the bishops assembled there asked him about this very matter, and declared that it was entirely permissible on account of necessity, he replied that if it were confirmed by Apostolic authority, it would also be ratified on his part.

[39] When this reply was received, and all his suffragans had also consented to the same, the aforesaid most pious King Louis, desiring both to augment his father's charitable work in all things and to have what he himself had arranged fully ratified, sent the most reverend Solomon, Bishop of the city of Constance, to the Apostolic See for this very purpose. envoys sent to Rome With him also our Lord and Father Anschar, since he could not go himself, sent his son, our Brother, the priest Nordfrid, who, having been most courteously received by the holy Pope Nicholas, Pope Nicholas confirms plainly and clearly reported the mandate of their legation to him. The Pope, prudently and carefully pondering in his mind

what was being said by them, and, by the inspiration of God, judging this arrangement to be just for the winning of the souls of the pagans, confirmed the will of our King by his authority. Finally, so that we may more clearly set forth the matter which he carefully worked out, we have decided to insert his own words. by this bull For, having fully and briefly recapitulated the reason for his legation and the other things set forth above, he then added: "The document of whose delegation and authority and reception of the pallium has been sent to us by our son Louis through Solomon, the most holy bishop, sealed according to the custom of the holy Roman Church. Through the tenor of which document we have found these things to be so, just as the piety of the aforesaid King has communicated to us through his faithful man, namely Bishop Solomon. Wherefore, following in the footsteps of so great a pontiff and our predecessor Gregory, and recognizing all the worthy provision established there for God, the vow of great princes -- namely of the Augustus Louis of divine memory and of his son of the same name, the most excellent King -- the legation of the northern regions granted to St. Anschar we have decreed to confirm both by the precept of this Apostolic authority and by the bestowal of the pallium, after the custom of our predecessors; so that the above-named Anschar, the first Archbishop of the Nordalbingians, founded upon such great authority, and through him his successors, devoting themselves to the winning of peoples, may be stronger against the temptations of the devil. We also grant to our aforesaid son Anschar, as Legate to all the surrounding nations of the Swedes and Danes, and also of the Slavs, or wherever else in those parts divine mercy shall have opened a door, the public authority to evangelize; and we decree that the same see of the Nordalbingians, called Hamburg, and the Archbishopric of Hamburg consecrated in honor of the holy Savior and of His inviolate mother Mary, shall henceforth be archiepiscopal. And we decree under adjuration of the divine judgment that after the death of the oft-mentioned Archbishop Anschar, a person of a zealous preacher-bishop, apt for so great an office, shall always be elected as his successor."

[40] But because King Charles, the brother of the oft-mentioned King Louis, after the death of the Emperor his father of pious memory, Louis, took away from the above-named place called Hamburg the monastery which is called Torholt -- inasmuch as after the partition among his brothers it appeared to lie within his own kingdom, being situated in western Francia, which the father had given as a supplement and sustenance for the bishop and his clergy -- all the ministers of the altar began, as is reported, to depart; for, the necessary expenses failing, they withdrew from those nations, and the same legation to the nations failed by this deed; the very metropolis of Hamburg itself was almost made desolate. While therefore these things were going on, the bishop of the diocese of Bremen died, which is said to be contiguous to this one. and the Bishopric of Bremen united to it And when the oft-mentioned King saw both this diocese vacant and that new institution failing, and moreover both of these churches of God, by the hidden judgment of God allowing it, greatly weakened by the savagery of the barbarians, he began to seek how the aforesaid Church of Bremen might be united and subjected to the aforesaid new archiepiscopal see, with our decree confirming this wish. Wherefore, through the often-named venerable envoy, namely Solomon, Bishop of the city of Constance, this was reported to us for confirmation and requested to be strengthened by our authority. We, therefore, examining this with careful investigation, have observed that on account of the pressing necessity and the gains of souls among the nations demonstrated, it would be useful. For we do not doubt that all things which are proved to be profitable for the Church, and which do not contradict divine precepts, are both lawful and to be done -- especially in the planting of so new a Christianity, in which various contingencies are wont to occur. Wherefore, by the authority of Almighty God and of the blessed Apostles Peter and Paul, and by this our decree, we determine, according to the wish of the most reverend King Louis, that the aforesaid dioceses, namely of Hamburg and Bremen, shall henceforth be not two but one, and shall be so called, and subject to the see which by the decree of our predecessor has been elevated by the archiepiscopal dignity; provided only that the part taken from it is restored from the properties of the Church of Bremen to the bishopric of Verden. exempts it from the jurisdiction of the Archbishop of Cologne Let no Archbishop of Cologne henceforth claim any power in the same diocese. Indeed, we urge both him and absolutely all worshippers of the true religion to be of aid and comfort to those exercising this sacred legation, so that by the favor of this benefit they may deserve to receive full reward from Him who said: 'Go, teach all nations,' and 'Whoever receives you receives me.' Matthew 28:19; Matthew 10:40 Therefore we also confirm by our authority all things assigned by our beloved son King Louis to this office worthy of God, and also his pious vows. And because the accidents of the past make us cautious for the future, we also strike with the blade of anathema everyone who opposes or contradicts, or in any way plots against these pious endeavors of ours, and we condemn them as guilty of perpetual vengeance to the lot of the devil: so that we may more securely defend the Apostolic eminence, in the manner of our predecessors, and the cause of God, zealous with pious affection, from adverse parties on every side." By these decrees and institutions, therefore, of the most holy Pope Nicholas, the Church of Bremen was joined and united to the see of Hamburg, which had formerly been constituted a metropolis, and was made archiepiscopal.

a Gelenius, in book 1 of his Cologne work, section 6, attributes the cause of the vacancy of the see to the Norman incursion -- that Godefrid and Sigfrid, traveling by the river Rhine in the year 845, occupied Cologne and utterly destroyed it. The see of Cologne is vacant. But we have shown from the Fulda Annals and others that this occurred in the year 881, in section 9.

b The same Gelenius relates that Gunther was created Archbishop in the year 851; which we suspect was done later, on account of this controversy chiefly agitated in the year 857, as was deduced in section 2.

c Under Louis was Bremen; under Lothar was Cologne.

d That the Archbishops of Cologne protested against this perpetual exemption, and that it was granted only while necessity pressed, Bremen exempted is clear from the diploma of Pope Formosus.

CHAPTER 11

The Legation to Denmark Resumed; to Sweden Prepared.

[41] But since we have said these things by anticipation concerning the ratification of that diocese (for much time had elapsed from when he received that see to govern before it was confirmed by Apostolic authority), let us return to what was done earlier. For, having received the parish of Bremen, he again began to burn with the most intimate spirit, because now he had the means to give, if he could accomplish anything in the regions of the Danes for the name of Christ. Wherefore he more frequently endeavored to visit Horik, who then held the sole monarchy of the kingdom of the Danes, St. Anschar is intimate with King Horik of the Danes and to conciliate him with gifts and whatever services he could, so that by his permission he might enjoy the office of preaching in his kingdom. For sometimes he was even sent on a royal embassy to him, and strenuously and faithfully carried out what pertained to treaties of peace and the utility of both kingdoms. On which account, the faith and goodness of the holy man being recognized, the aforesaid King Horik began to venerate him with great affection, and willingly to make use of his counsel, and to treat him as most intimate in all things -- so much so that even among his secrets, when he discussed the affairs of the kingdom with his counselors, Anschar was allowed to be present. Those things also which were to be established between the people of this land, namely the Saxons, and his kingdom, for the purpose of a treaty, he wished to be confirmed only on the faith of this man,

saying that this man was absolutely the most trustworthy to him, in whatever he had praised and pledged to him. Enjoying therefore this intimacy, he began also to persuade him to become a Christian. And the King heard kindly all the things that he intimated to him from the divine Scriptures, and praised them as being entirely good and truly salutary, and declared that he delighted greatly in them and wished willingly to merit the grace of Christ. After such vows, the most holy Father patiently began to suggest to him with his consent that he should grant this favor to Christ the Lord, which would be most pleasing to Him: that he should permit a church to be built in his kingdom, he builds a church at Schleswig where a priest might be present at all times, and might deliver the seeds of the divine word and the grace of baptism to whoever wished to receive them. Which he granted with the most kind affection, and in the port of his kingdom most suitable for this purpose and nearest to this region, called Schleswig, where merchants from all parts gathered, he permitted him to build a church; granting a place where the priest might reside, and giving permission likewise that whoever wished in his kingdom might become a Christian.

[42] Our Lord Bishop, therefore, having received this permission, immediately accomplished what he had long desired; and having appointed a priest there, the grace of God began to grow more fruitfully in that place. For many Christians were already there who had been baptized either in Dorestad or in Hamburg, some of whom were accounted leaders of that town, and they rejoiced that the opportunity had been given them to observe their Christianity. By their example many others also, both men and women, abandoning the superstitious worship of idols, were converted to the faith of the Lord and baptized. And there was great joy in that place, he wins many for Christ so that even the people of this nation without any fear -- and what was not previously permitted -- and merchants from both here and from Dorestad freely sought that town; and by this occasion an abundance of every good thing overflowed there. And although many who were baptized there survived, yet an innumerable multitude of the white-robed ascended thence to the heavenly kingdom. For they willingly received

the sign of the Cross, that they might become catechumens, by which they were permitted to enter the church and be present at the sacred offices; but they deferred the reception of baptism, judging it good for themselves to be baptized at the end of their life, so that, purified by the saving washing, they might enter pure and unspotted through the gates of eternal life without any delay. Many also among them, detained by infirmities, when they saw that they had sacrificed in vain to their idols for their health and were despaired of by their relatives, health conferred on many during baptism fled to the mercy of the Lord and vowed to become Christians; and when, having called a priest, they received the grace of baptism, they were immediately restored to health by the divine bounty. And so the mercy of God grew in that place, and a multitude was converted to the faith of the Lord.

[43] Among these things, however, our Lord and Father Anschar, grieving also for the people of the Swedes with exceeding affection, because they were then bereft of a priestly presence, began to ask the aforesaid King Horik, who was most intimate with him in all things, that by his help he might seek the borders of that kingdom. The King, receiving this petition also with the greatest goodwill, promised that he would do so in all things. Gautbert refusing to return to Sweden On which account our Lord Bishop began to confer about this same matter with the aforesaid Bishop Gautbert, saying that it was necessary to try again whether perhaps that people, divinely admonished, might endure priests to remain with them, lest the faith of Christ begun in those parts should someday perish through their negligence. The aforesaid Bishop Gautbert, who was also called Simon, replied that, having been expelled from there, he did not dare to seek that place again; nor could this be very profitable, but rather more dangerous, if, being reminded of former events, they should stir up any disturbance against him. It seemed to him more fitting that he should go who had first undertaken this legation and who had been most kindly treated there. He himself, however, would send his nephew with him, who, if a place for preaching were found, might remain there and exercise the priestly office among them. This, therefore, having been settled between them, they came into the presence of the most clement King Louis and reported this matter to him, and begged that by his permission it might be allowed to be done. he accepts this legation imposed by King Louis The King, having inquired whether they had been in agreement on this will, received such a reply from the venerable Bishop Gautbert: "In the service of God," he said, "we both have been and are always in agreement, and we desire this to be done by unanimous consent." And so the most serene King, always willing in the cause of God, in accordance with what had been agreed between them, enjoined this legation for the name of Christ upon our most devout Shepherd, also entrusting to him the messages on his own behalf to the King of the Swedes, just as his father had also done.

[44] Our most devout Father, therefore, began to prepare himself for this journey, and was stirred by a more fervent spirit to accomplish it as quickly as possible. He is encouraged by the memory of a vision granted him long ago For he believed that this too had been enjoined upon him from heaven, having been imbued with a certain vision which he had seen before. For it seemed to him that he was greatly anxious about this very journey, and that he came to a certain place where there was a great structure of buildings and various dwellings, where one meeting him said to him: "Concerning the journey about which you are anxious, and concerning the things that are in your heart, do not be sorrowful beyond measure, because here there is a certain Prophet who will assure you concerning all these things; and lest any doubt linger in your mind about this, I will tell you who that Prophet is: a certain most illustrious Abbot, Adalhard, is himself now the Prophet sent to you by the Lord, who will announce to you the things that are to come." Hearing which, with gladdened mind, he seemed to have replied: "Lord, where shall I find him?" And the other said: "You will find him with effort, and it is not permitted for you to tell anyone." Then it seemed to him that he went around the dwelling seeking him, and pondered in his mind: "If, without being asked by me, he announces to me the things that are in my mind, then I will prove him a true Prophet." Coming therefore to a certain most beautiful dwelling, he saw him sitting there on his throne and immediately recognized him. And of the words of St. Adalhard He, at once pronouncing intently, began to say to him: "Hear, O islands, and attend, you peoples from afar! The Lord has called me from the womb; from the bowels of my mother He has been mindful of my name. And He has made my mouth like a sharp sword; in the shadow of His hand He has protected me, and has made me like a chosen arrow; in His quiver He has hidden me, and has said to me: You are my servant, because in you I will be glorified." Having said this, he began to raise his right hand with outstretched arm toward him. And he, seeing this, approached his knees, hoping that he wished to bless him. But the other added: "He has given you as a light to the nations, that you may be their salvation even to the end of the earth. Kings shall see, and princes shall rise up and adore your God and the Holy One of Israel, because He will glorify you." This vision, therefore, the servant of God had seen long before that journey, and he held it certain in his mind that he was being urged by God's command to those regions -- especially in the word that was spoken to him: "Hear, O islands" -- because almost that whole country is situated among islands. And in what was added: "You shall be their salvation even to the end of the earth" -- because the end of the world in the northern parts lies in the regions of the Swedes. Finally, the word which was changed at the end with the prophet Isaiah, namely "because He will glorify you," nourished in him the greatest ardor of desire, because he thought it signified the palm of martyrdom long ago promised to him.

a Horik, Horichus, Oricus, Horuc, Ericus, son of King Godefrid who was killed in the year 810; at first reigning with four brothers, then with three, then with one, he was now sole monarch. King Horik He is confused by most writers with Roruc, or Rorich, brother of King Harald. All of which we have set forth fully above.

b The Hamburg manuscript reads "feliciter" happily.

c The same manuscript reads "fidelissimum" most faithful.

d Hence it is clear that he was not baptized at Mainz.

e Sleaswic, Slieswic, Schleswig: concerning it, we have treated above.

f Of the recently baptized, on account of the white garment with which they were clothed.

g What follows concerning Gautbert was lacking in the Hamburg and Buxtehude manuscripts, which Adam nevertheless translated into his History, chapter 26.

CHAPTER 12

The Legation to Sweden. A Church Built.

[45] About to undertake this journey, therefore, he had with him an envoy and a token of the aforesaid King Horik. With a Legate and letters of the King of the Danes This king commanded the following message to be communicated to the King of the Swedes, named Olaf, on his behalf: that the servant of God, who was being sent on behalf of King Louis and seeking the borders of his kingdom, was in every way known to him, and that he had never in his life seen so good a man, nor had he ever found such great faithfulness in any mortal; and that therefore, having recognized his most holy goodness, he had granted him everything that he wished to arrange in his kingdom for the sake of the Christian religion, and he asked that he likewise should permit him to establish in his kingdom the Christian worship that he desired, because he wished to accomplish nothing other than what was good and right. He comes to Sweden Having therefore undertaken the journey, after about twenty days spent in sailing, he arrived at Birka, where he found the King and a multitude of people confused by great error. For the devil, foreknowing in every way the arrival of the blessed man, had brought it about by his instigation that at that very time a certain person arrived there saying that he had been present at an assembly of the gods who were believed to possess that land, and had been sent by them disturbed by a diabolical oracle to announce these things to the King and the people: "We," they said, "have long been favorable to you, and you have held the land of your habitation with much abundance by our help, in peace and prosperity for a long time. You also have paid us the due sacrifices and vows, and your services have been pleasing to us. But now you are withholding the accustomed sacrifices, and more sluggishly offering the voluntary vows; and, what displeases us more, you are introducing a foreign God over you. If therefore you wish us to be favorable to you, increase the omitted sacrifices and pay greater vows; and do not receive among you the worship of another God, which is taught contrary to us, and do not attend to his service. Moreover, if you also desire to have more gods, and we do not suffice for you, we unanimously receive your former King Eric into our company, that he may be one of the number of the gods." This diabolical message, therefore, publicly announced, disturbed the minds of all at the arrival of the Lord Bishop, and excessive error and confusion had confounded the hearts of them all. For they also established a temple in honor of the aforesaid King, long since deceased, and began to offer him vows and sacrifices as if to a God.

[46] When therefore the Lord Bishop arrived there, he began to inquire from his friends, formerly known to him there, his friends dissuading him how he might approach the King concerning this matter. They all, contradicting him with every effort, asserted that his legation could accomplish absolutely nothing on that occasion; but that if he had anything of value, he ought to give it for the purpose of escaping from there alive. To whom he said: "I shall not give anything here for the redemption of my life; because, if my Lord has so disposed, I am prepared here to endure both torments and death for His name." He entertains the King at a banquet When therefore he was placed in the greatest anxiety about this matter, having at last received counsel, he invited the King to his lodging. Presenting him a banquet, he offered what gifts he could and reported the mandates of his legation. For even before, through the envoy of Horik and through the faithful followers of the Lord Bishop who were staying there, the reason for his coming had been announced to the same King. Delighted therefore both by the benevolence of his charity and by the giving of gifts, the King replied that he indeed wished gladly to do what he suggested. "Before this, however," he said, "there were clergy here who were driven out by a popular revolt, not by royal command. with prosperous success Wherefore I neither can nor dare confirm this legation of yours until I have consulted our gods by lots and have also inquired about the will of the people in this matter. Let your envoy be with me at the next assembly, and I will speak to the people on your behalf. And if, with the gods favoring it, they shall have consented to your wish, what you seek will prosper; but if not, I will make this known to you as well. For it is the custom among them that any public business depends more upon the unanimous will of the people than upon the royal power."

[47] Our most devout Shepherd, therefore, having received this reply from the King, turned himself entirely to the refuge of the Lord, devoting himself to fasts and prayers, and humbling himself in the sight of God with contrition and affliction of heart. He understands that the help of God, having been implored, will be present But while he was placed amid these straits of affliction, as the day of the assembly was approaching, one day, during the sacred solemnities of the Mass, while the priest standing at the altar was blessing the sacred mysteries, a heavenly inspiration was infused into him as he lay prostrate on the ground. For, inwardly strengthened by the gift of the Holy Spirit and comforted with the greatest confidence in his soul, he knew that all things would turn out as he wished; whereupon he announced to that same priest, who was his most intimate companion in all things, after the Mass, that he should have no cause for alarm, because the grace of God would accompany him. When the priest asked how he knew this, he replied that it had been divinely inspired in him. Which illumination of his mind the Brother well recognized, because he had proved by many previous signs that he was comforted divinely in this manner. the lot having been drawn in favor of the faith This confidence of his mind was immediately confirmed by the outcome of the matter; for the King, having first assembled his chief men, began to negotiate with them concerning the legation of our Father; and they determined that it should be inquired by lots what the will of the gods was in this matter. Going out, therefore, in their customary fashion into the field, they cast lots, and the lot fell that it was the will of God that the Christian religion should be established there. Which being done, one of the chief men, a friend of the Lord Bishop, immediately informed him of this and admonished him to take comfort, saying: "Take courage, act manfully, because God has not rejected your will and your legation." And so, taking confidence, he was gladdened in his inner spirit and exulted in the Lord.

[48] Then, when the day of the assembly had arrived, which was held in the aforesaid town of Birka, as is their custom, the King caused the content of their legation to be made known to the people by the voice of a herald. and by a popular tumult When they heard this, since they were already confused by the earlier error, they began to think different things and to make a commotion. While they were thus clamoring, one who was an elder among the people rose in the midst of the assembly and said: "Listen to me, O King and people. Concerning the worship of this God, it is already well known to many of us that He can render great assistance to those who hope in Him. For many of us an elder speaking out have often proved this both in dangers at sea and in various necessities. Why therefore do we reject what we know to be necessary and useful for us? For formerly, some of us going to Dorestad and perceiving the standard of this religion to be profitable for them, received it of their own free will. Now many ambushes lie in our way, and through the infestation of pirates that route has become very dangerous for us. Why then do we not receive here what we formerly sought so far away, now that it is offered to us? And we who have proved the grace of this God useful to us in many things, why should we not willingly agree that His servants remain with us? Consider, O people, our counsel, and do not cast away your advantage. For when we cannot have our own gods favorable to us, it is good to have the grace of this God, who is always able and willing to help those who cry to Him in all things." settled When he had thus spoken, the whole multitude of the people, having been made of one mind, chose that priests should be with them, and that whatever pertained to the mysteries of Christ should be done without any contradiction. The King therefore, rising from the assembly, immediately sent his own messenger together with the envoy of the Lord Bishop, declaring that the unanimity of the people had been converted to his wish, and that it pleased him in every respect; but that he could not yet

grant him full permission until he had announced the same thing to the peoples in another assembly, which was to be held in another part of his kingdom. Then again our Father of blessed memory, seeking his accustomed support, with the assent of a popular council elsewhere prayed more earnestly to the divine clemency. And behold, the time of the assembly arrived, and the King caused the legation of the Lord Bishop, and all the things likewise that had been said and done at the previous assembly, to be made known by the voice of a herald. By the granting of divine providence, therefore, the hearts of all were so united that they all praised the agreement of the previous assembly, and professed that they too wished in every way to assent to these things.

[49] When this had been done, therefore, the King, having summoned the Lord Bishop to himself, reported what had been accomplished, and so by the unanimous will and consent of all he decreed he receives the faculty of building a church that among them churches should be built and priests should be present, and that whoever among the people wished might become a Christian without contradiction. Our Lord and Shepherd, moreover, commended the aforesaid nephew of the venerable Bishop Gautbert, named Erimbert, to the King's hands, so that, fortified by his help and protection, he might celebrate the divine mysteries in that place. The King also gave him a courtyard in the aforesaid town for the building of an oratory. He commends the priest Erimbert to the King The Lord Bishop also purchased another with a house for the priest to dwell in, and the King, showing the most benign favor of his love toward the Lord Bishop, also promised that he would be most faithful in every respect to those of his people concerning the worship of the Christian religion. He returns to his see And so, by the grace of the Lord, when all things had been duly accomplished, the Lord Bishop returned to his own see.

a Adam interprets this as a "sigillum" seal.

b He is called by Johannes Magnus Olaf Tretelia, the 107th King; concerning him and others, we have treated above.

c That there were many Kings called Eric among the Swedes before this is attested by Johannes Magnus, who in book 4, chapter 27, places an Eric at the time of the patriarch Abraham. King Eric among the Gods Let credence rest with the author. In the Corbie manuscript he is called Horik.

d Namely, Sweden, since Birka was considered a city of Gothia.

CHAPTER 13

The Growth of the Church in Sweden. A Military Victory.

[50] Moreover, the very great anguish of mind which he suffered on that journey, while that journey was being prepared, our most holy Father foreknew by the Lord's revelation. For it seemed to him one night that it was the time of the Lord's Passion, and that he was present having seen the Passion of Christ in a rapture when the Lord Jesus Christ was being led from Pilate to Herod and again from Herod to Pilate; and then, when He was suffering spitting and reproaches from the Jews and soldiers, and, as it seemed to him, was being afflicted with blows on every limb, he himself, not enduring to see Him punished thus, ran forward and placed himself behind His back against those striking Him, so that he received in his own body all the blows that were being inflicted upon Him -- except that, being taller in stature and more prominent in head than He, he was unable to defend that. This vision, therefore, the unconquered soldier of Christ did not at first know what it signified, until, having returned from this journey, he reflected in his mind what great reproaches and mockeries he had endured there, and in what great anguish he had been, and what great blasphemies against God he had there endured. For, as far as pertained to his spirit, there he undoubtedly suffered for Christ, and there Christ in His servant again endured the reproaches formerly inflicted upon Himself. He is strengthened for enduring adversities Moreover, that he could not defend His head, this he thought signified: because the head of Christ is God; that the sufferings which the Saints endure in this world for Christ pertain in part also to the divine majesty itself, which He Himself, receiving them in a manner by compassion, tolerates for a time but at some point strictly judges.

[51] Nor does it seem that we should pass over how the power of the Lord was revealed to the aforesaid Swedes after this journey. For a certain people situated far from them, called the Curonians, had formerly been subject to the sovereignty of the Swedes, but for a long time now had disdained to be subject to them by rebelling. Then the Danes, knowing at the aforesaid time that the Lord Bishop had already arrived in the regions of the Swedes, the Curonians, victors over the Danes having assembled a multitude of ships, went to that same country, wishing both to plunder their goods and to subjugate them to themselves. That kingdom indeed had five fortified cities. The people therefore dwelling there, upon learning of their arrival, massed together and began to resist manfully and to defend their possessions; and having been given victory, with half the Danish people slain in the slaughter, they also plundered half their ships, having taken from them gold, silver, and much plunder. Hearing which, the aforesaid King Olaf and the people of the Swedes, wishing to gain a name for themselves by being able to do what the Danes had not done -- the Swedes attack; they burn Seeburg and because the Curonians had formerly been subject to them -- having assembled an innumerable army, they went to those regions. And first, indeed, coming unexpectedly to a certain city of their kingdom called Seeburg, in which were seven thousand fighting men, they utterly devastated, plundered, and burned it. Thence, emboldened in spirit, leaving their ships behind and setting out on a five days' march, they hastened with fierce hearts toward another city of theirs called Apulia. They besiege Apulia Now in that city were fifteen thousand warriors. When therefore they had arrived there, while those were shut up in the fortress, these began to storm the city from without, while those within began to fight back manfully; those inside defended, while these outside attacked. And so eight days passed, such that every day, fighting from morning until evening, they pressed the battle, and many fell on both sides, yet neither side obtained the victory.

[52] When behold, on the ninth day the people of the Swedes, worn out by the prolonged slaughter, began to be in distress, and trembling with fearful hearts, they thought only of how they might escape from there. help not being obtained from the Gods "Here we are making no progress," they said, "and our ships are far away." For, as we said, it was a five-day journey to the port where their ships were stationed. When therefore, greatly troubled, they were utterly at a loss as to what they should do, they determined that it should be inquired by lots whether their gods wished to help them, so that they might either win the victory or at least escape alive from there. Lots having therefore been cast, they could find no one among the gods who was willing to come to their aid. When this was announced to the people, an immense wailing and groaning arose in the camp, and all courage departed from them. "What," they said, "are we wretches to do? The gods have departed from us, and none of them is our helper. Where shall we flee? Behold, our ships are situated far away, and as we flee, these will pursue us and destroy us to the last man. What then will become of us?" When therefore they were placed in such great distress, certain of the merchants, remembering the teaching and instruction of the Lord Bishop, began to suggest to them: "The God of the Christians," they said, "often helps those who cry out to Him, and is most powerful in rendering aid. Let us inquire whether He is willing to be with us, and let us willingly pledge vows pleasing to Him." They invoke Christ With the suppliant request of all, therefore, a lot was cast, and it was found that Christ was willing to help them. When this was publicly announced and had become known to all, the hearts of all were so suddenly strengthened that they wished to advance fearlessly to storm the city at once. "What have we now to dread," they said, "what to fear? Christ is with us! Let us fight and act manfully; nothing can stand in our way, nor will certain victory be wanting to us, because we have the most powerful of the Gods as our helper." Massed together, therefore, all of glad and strong heart, they set forth to storm the city.

them was given the opportunity to speak. When the King of the Swedes had consented to this, they continued: "Peace is now more pleasing to us than battle, and we desire to enter into a treaty with you. And first, whatever we acquired from the plunder of the Danes last year in gold and arms, we give to you as a gift of the treaty. they obtain the victory Next, for each of the men stationed in this city we offer half a pound of silver; and furthermore, we will pay the tribute which we used to give you before; and, having given hostages, we wish from now on to be subject and obedient to your authority, as we were before." When therefore these things had been offered, the spirits of the young men could not yet be calmed; rather, having become more eager and fearless without dread, desiring only to fight, they said they would devastate the city and everything they had with arms and lead them away as captives. But the King and the princes, taking the wiser counsel, accepted pledges of good faith from them, entered into a treaty, and having been given innumerable treasures and thirty hostages, returned to their own land with joy. Finally, when peace had been made between them, the Swedes immediately praised the omnipotence of Christ our Lord, and, preaching His magnificence with all their strength -- that He was truly great above all gods -- began solicitously to inquire what they ought to vow to Him by whom they had obtained so great a victory. Thereupon, instructed by the Christian merchants who were present with them, they vowed to Christ the Lord a pleasing fast: that upon returning home, after they had been home for seven days, all should likewise abstain from meat for another seven days. They fulfill their vows of fasting But also, after the passage of forty days, they too, by unanimous agreement, should similarly practice abstinence from meat for the following forty days. And so it was done, and all who had been present fulfilled this decree with a willing mind. Many also after this, out of reverence and love of Christ, began among them to observe the fasts which the Christians kept, and almsgiving and to help whatever poor persons they could with alms (for they had learned that this was pleasing to Christ). And so, with the favor of all, the aforesaid priest Erimbert freely celebrated the things of God among them, and with all praising the power of Christ, the devotion of the divine religion in those parts began from that time to have its increase without anyone's contradiction.

a The Curonians, Curlandia. Adam in his Chorography relates that the people were most cruel, that there was much gold there, and the best horses, Curlandia their houses full of soothsayers and necromancers. That he wrote it was an island, however, shows his lesser acquaintance with it. It is bordered by the Baltic Sea and the Gulf of Livonia, but is contiguous by land with Livonia, Samogitia, and Lithuania.

b Seeburg or Selburg is still seen as a fortress of the Duke of Courland on the right bank of the Dvina river, in the annexed province of Semigallia, Seeburg named as if "the end of the land," as Theodor Lowenstein, a priest of our Society originally from this same Courland, has taught us.

c Perhaps Pila, on the borders of Courland and Samogitia, on the river Venta.

CHAPTER 14

The Growth of the Church in Denmark amid Persecutions. Apostolic Men Sent to Sweden.

[54] Among these things, by the divine judgment it happened that King Horik, harassed by the attack of pirates, with certain of his relatives attempting to invade his kingdom, after Horik's death, another Horik succeeds was killed in battle. Together with him perished likewise all the chief men of that land who had formerly been regarded as intimate friends of the Lord Bishop. Then after this, when the younger Horik had been established in his kingdom, certain of those whom he then had as chief men, who had been less well known before to the Lord Bishop, began to persuade him that the church built among them should be destroyed he begins a persecution at Schleswig and the Christian religion begun there should be annihilated, saying that their gods were angry with them, and that so many evils had befallen them because they had received among themselves the worship of another and unknown God. On which account the Count of the aforesaid town of Schleswig, named Hovi, who especially resisted this religion and provoked the King to destroy the Christian faith, ordered the church built there to be closed and prohibited the observance of the Christian religion there. Whence the priest who was there, compelled by the severity of the persecution, departed. On this account, therefore, the Lord Bishop had been made excessively anxious and sad, because he then had no friends among the younger Horik's associates, whom he had formerly acquired as intimates through very generous gifts, through whom he might conciliate the King to the Lord's will. Wherefore, since he was deprived of human aid, he had recourse as was his custom to divine assistance. Nor did his hope deceive him. For the Lord consoled him with a spiritual consolation in his spirit, and he became entirely certain that in no way would the religion begun there perish, as the enemies of Christ were plotting. Which thus, by the Lord's assent, happened not long after. For when he was planning to go to the aforesaid King for this very same reason, by the prevenient grace of the Lord, the same King, having first expelled the aforesaid Count from the said town he rescinds it (so that he could never afterwards return to his favor), of his own accord sent his legate to the Lord Bishop, commanding him to send his priest back to his own church, declaring that he no less than the elder Horik wished to merit the grace of Christ and to obtain the friendship of the Lord Bishop. When this was done, and our most reverend Father himself had also come into the presence of that King with the help of the most illustrious Count Burchard (who had also formerly been his helper in all things under the elder Horik, and was well received by both kings because he was a kinsman of theirs), he grants another church at Ribe he was received by the younger Horik with such great favor that he immediately granted him all that his predecessor had permitted to be done in his kingdom for the sake of Christianity. Furthermore, he even consented to what had formerly seemed abominable to the pagans -- that a bell should be kept in the church. In another town of his kingdom also, called Ribe, he similarly granted a place where a church might be built, and gave his royal permission for a priest to be present there.

[55] Finally, while these things were being done, the aforesaid venerable Bishop Gautbert sent to the people of the Swedes a certain priest named Anfrid, who was of Danish origin Priests sent to Sweden: Anfrid and had been trained in the service of the Lord by the Lord Ebbo. When he arrived there, the aforesaid priest Erimbert returned from there, and Anfrid remained there with the great esteem of all for three years or more. After this, however, having heard of the death of the Lord Gautbert, he too returned from there, and having lived among us for some time, as his illness grew worse, he died. When this happened, the Lord Bishop, not enduring that the Christian faith begun there should perish, sent his own priest there, Ragimbert named Ragimbert; who, though well suited for this purpose and very willing for so great a journey, when he was going to the aforesaid port of Schleswig, by the machination of the devil was surrounded by the treacherous ambushes of Danish robbers on the road, and despoiled of what he had, on the day of the Assumption of St. Mary he too was happily consummated in the course of his good will. Though this afflicted the mind of the Lord Bishop with excessive grief, he could nevertheless in no way be drawn back from the will he had begun; rather, the Bishop ordained another priest for this work, Rimbert the Dane sprung from the Danish people, named Rimbert, whom, when he had sent him to those parts for the name of Christ, he was kindly received there by the King and the people; and by the granting of the Lord he has freely celebrated the divine mysteries among them up to the present time. instructed by St. Anschar Finally, both to him and to the others whom he had previously stationed among the Pagans, he proclaimed to the priests that they should covet no one's possessions nor make any demands; but rather, following the example of the Blessed Apostle Paul, they too should work with their own hands and be content with food and clothing, he piously exhorted them;

to them and their followers, however, whatever they needed, and also anything that had to be given for the gaining of friends, he himself supplied abundantly from his own resources.

[56] Moreover, amid these manifold and various pressures of anguish which, as we have recounted, arose from the same legation -- though he was always, as we have said, strengthened by divine inspiration lest he desist from the work he had begun -- nevertheless the devotion of mind and fervor of spirit of the aforesaid Lord Ebbo, Archbishop of Rheims, he is stirred by the zeal of Ebbo who had first undertaken this legation, consoled him not a little in this cause. For Ebbo himself, burning with an intimate spirit for the calling of the nations, continually urged him to spread the grace of faith in these regions and strenuously admonished him not to abandon what he had begun. By his words of exhortation and by the very great ardor of mind with which he burned for this, this blessed man was spurred on and without hesitation carried out the care of the office committed to him; nor could he ever be turned from the work he had begun by any adversity of trouble. And although the counsels of the aforesaid bishop were innumerable, by which our Father was consoled with the deepest joy, he always remembered that conversation which they had at the last occasion of their meeting concerning this legation. For when our Lord Bishop, and by their final conversation having enumerated the many straits that had befallen him, asked Ebbo what his opinion was concerning this same legation, and earnestly sought what consolation he wished to offer him on this matter, Ebbo, as if inspired by a prophetic spirit, replied: "I am certain," he said, "that what we have begun to labor at for the name of Christ will bear fruit in the Lord. For such is my faith, and so I firmly believe -- indeed, I truly know -- that even if at times it should be somewhat impeded on account of sins, what we have begun among those nations shall never be utterly diminished, but shall bear fruit by the grace of God and prosper, until the name of the Lord reaches the ends of the earth." This, therefore, was their faith; with this resolve they sought the borders of foreign nations; out of love for this religion they strove for the Lord, from whom they are without doubt destined to receive the reward of their labor. This will of devotion never departed from the mind of our Lord and Father; he prays for the conversion of the nations and he never ceased to pray for the salvation of the nations. Rather, though by the almost continual infestation of pirates coming from those same nations his parish was devastated round about and his household plundered, he nevertheless continually prayed for his adversaries and those who plotted against him, and without ceasing besought the mercy of God for the conversion of those who did him harm, asking that it not be reckoned to them as sin that, ignorant of the justice of God, deceived by diabolical error, they were hostile to the possessions of Christians. anxious even unto death The cause of this solicitude burned in him so intensely that, even when placed in his last infirmity, he never previously omitted to discuss and arrange the cause of his aforesaid legation, until he breathed his last breath of life. In which ardor of religion we believe he was received from this world, so that, with a very great multitude of the faithful accompanying him -- whom he had won for the Lord from the people of the Danes and Swedes -- having completed the beginning of that good fight, by the rewarding of divine clemency, on the day of the resurrection of all, he gloriously and happily entered the kingdoms of heaven.

a The King had up to this point cunningly and dissemblingly permitted the exercise of the Christian faith at Schleswig for the temporal good of the kingdom; he himself is nowhere recorded as having been baptized, which later writers commonly assert.

b In the year 825, as we set forth above.

c Clocca, cloccum, klocca, in the German language signifies a bell. It is found in the Life of St. Lioba on September 28, in the Constitutions of Charlemagne, and in other writers of his age.

d bell Before the year 857, when we said above that this part of Jutland was given to Roruc and his allies, where more is related about Ribe, its church, and its bishopric.

e According to Adam and the Stade chronicle, he is called Rembert; according to Cypraeus, St. Rembert -- which we have deferred to his Life.

f By others, Aufrid.

g While St. Rembert the Bishop was writing this Life.

CHAPTER 15

The Penances, Prayers, and Almsgiving of St. Anschar.

[57] Since we have already said much about the cause and care of his legation, by which he desired to save others, it is now time to narrate what manner of man he was in himself and for the salvation of his own soul, and how he afflicted his body. What manner of man he shone as among you in the monastery, in every practice of his devotion, is very well known to you; yet, as we have heard, St. Anschar, both as monk and as bishop he himself as an adolescent and young man seemed admirable and worthy of imitation to the old and the aged. Now indeed, having assumed the episcopate among us, he strove in every way to augment what he had begun in the monastery and to imitate the life of all the Saints, but especially of the Blessed Martin. For he wore a hair shirt next to his flesh, not only by day but also by night, he wears a hair shirt and was greatly zealous to benefit the people by preaching the word of the Lord. From time to time, however, in order to exercise himself in divine philosophy, he would remain in solitude, for which purpose he had a suitable cell built for himself, which he called "the Quiet Place and the Friend of Sorrow." Where, staying with a few, he loves solitude he dwelt whenever he could be free from preaching and ecclesiastical duties and from the disturbance of the Pagans -- yet in such a way that he never placed his own comfort and love of solitude above the advantage of the flock committed to him.

[58] Moreover, as long as he possessed some measure of the strength of youth, he very often took bread by weight and water by measure, especially so long as it was permitted him to enjoy solitude. During which time, not a little, as he himself affirmed, he was tempted by the spirit of vainglory. sparing in food For the enemy of the human race strove to infect his soul with the aforesaid plague, and he seemed great in his own eyes because he abstained in such a manner. On which account, becoming sad and turning to the Lord's mercy in prayer, he asked that He would free him by His grace from this most pernicious wickedness -- which was done. he fights against vainglory And while he was more earnestly intent on prayers concerning this matter, one night, having given himself to sleep, he saw himself as if snatched up to heaven, and the whole world collected as if into a most foul valley, from which nevertheless the souls of the Blessed -- though rarely -- were snatched by the ministry of Angels and led to heaven. In which dark valley, there was also shown to him, as it were, a certain seedbed from which the human race draws its origin. And while, marveling and shuddering, he looked upon all these things, he was ordered to consider the beginning by which he came into this life; and it was said: "Whence," he said, "can there be any boasting for a man encouraged by a heavenly vision who has been begotten from so vile an origin in the valley of tears, and whatever good he has had, has received not from himself but from Him from whom is every good gift and every perfect gift? If therefore henceforth," he said, "you are tempted by any plague of vainglory, remember this in your mind -- whence you were begotten -- and by God's grace you will be freed." And so it happened. Now after he had grown old, he was not able to abstain from food as much; yet his drink was always water -- except that, more for the sake of avoiding vainglory than of obtaining any pleasure, he would mix a small amount of some drink into the water he was about to drink. Because, however, in his old age he was unable to practice his accustomed frugality, he strove to compensate for this with alms and prayers and many other good works. he redeems captives For this purpose he redeemed many captives, to whom he gave freedom; some of them, however, whom he wished to educate for the service of God, he had instructed in the divine letters.

[59] Moreover, how zealous he was in sharpening his devotion in the love of God is attested by the large books in our possession which he wrote in his own hand in shorthand notation,

which are known to contain only those things which pertain to the praise of Almighty God and to the rebuke of sinners, to the praise also of the blessed and eternal life and the terror of hell, and whatever pertains to compunction and lamentation. Witnesses also are the Brothers he writes ascetical books; he strives for compunction living among us and at New Corbie, whom he frequently requested for this purpose, and who sent him certain writings of this kind. But it could never be enough for him; rather, he wished to spend his whole life in grief and tears. For although compunction of heart frequently stirred tears in him, they never seemed sufficient to him, except that in the last year of his life he obtained, by the Lord's bounty, this grace long sought: that whenever he wished, he wept. Finally, from these things conducive to compunction, drawn from sacred Scripture, by prayers fashioned for himself for this purpose he adapted his own little prayer to each of the Psalms, which he himself used to call his "Spices" -- so that the Psalms might become sweeter to him for this reason. In these Spices, he cared not for elegance of words but sought only compunction of heart; in them he sometimes praises the omnipotence and judgment of God, sometimes blames himself, sometimes calls blessed the Saints who obey God, sometimes mourns the wretched and sinners, among all of whom he always called himself the worst. These, however, when others were singing with him, after the psalm was finished he used to ruminate silently by himself. Nor did he wish to reveal them to anyone; yet a certain one of us, who was his most intimate friend, by great entreaty barely obtained from him that he would dictate to him those same Spices as he was accustomed to sing them. These, however, which he wrote down, he made known to no one while Anschar was living, but after his death he showed them to whoever wished to read them.

[60] Moreover, while singing the Psalms, he frequently used to work with his hands as well, for at those times he would make a net. He distributes the Psalms throughout the hours Concerning the Psalms themselves, he had it arranged which ones he would sing by day, which by night, which while preparing himself for Mass, and which when he wished to go to bed unshod. In the morning, moreover, when he was putting on his shoes and washing his hands, he always sang Litanies, and thus, having gone to the church, he would cause three or four Masses to be celebrated, himself standing by and performing the office. He hears and celebrates Masses At the appointed legitimate time, however, in the day, he sang the public Mass himself, unless some indisposition had befallen him.

[61] In the giving of alms, who could narrate how exceedingly generous he was, since he desired to distribute all that he had to those in need, at the Lord's will? He helps the poor with alms For wherever he knew anyone to be in need, he strove to help him with whatever he could. And not only in his own parish, but also to those placed in far-off regions, he administered the help of his assistance. He especially had a hospital for the poor established at Bremen, However, he especially had a hospital for the poor established at Bremen, to which he assigned tithes from several estates, so that there, along with the daily reception of the poor, the sick might be cared for. Throughout his entire bishopric he distributed tithes of animals and of all revenues, and tithes of tithes which pertained to him, for the support of the poor; and whatever silver or any other income came to him, he tithed for the use of the needy. Moreover, in every fifth year, although the animals had already been tithed before, he made a new complete tithing for the giving of alms. Of the silver also orphans, widows, hermits that came to the churches in the monasteries, he designated a fourth part for this same purpose. He always had the greatest care for orphans and widows; and wherever he knew there were hermits, whether men or women, by frequent visits and gifts he strengthened them in the service of God and strove to help them with necessary supplies. He also always kept a little purse with coins in his own belt, so that if ever someone in need should come and the dispenser of his alms should be absent, he himself might have without delay something to give. For he strove in every way to fulfill that saying of Blessed Job, that he should not even once cause the eyes of the widow to wait. And so he strove to be utterly "an eye to the blind and a foot to the lame and a father to the poor." Job 31:16 In the season of Lent he ordered four poor people to be received daily at Bremen for a meal, namely two men and two women; and to the men he himself with the Brothers washed their feet, while for the women, in the aforesaid hospital of the poor, a certain woman consecrated to God, he washes their feet whom he had proved to be devoted to the will of God and the love of religion, did so in his stead. Finally, when he made his rounds of the parishes in the episcopal manner, before he himself came to the banquet, he ordered the poor to be brought in; to them he also presented water for washing their hands, and giving them blessed bread, mixed it, and having a table set before them, only then proceeded to his own banquet with his guests. And, to prove the bowels of his mercy and piety by examples: he returns, weeping, a redeemed captive to his weeping mother we once saw how, when among many others he had redeemed at a price a certain widow's son who had been carried away captive to a far-off region, namely that of the Swedes, and had brought him back with him to his homeland; and when his mother, rejoicing to see him returned (as is the way of women), stood weeping for joy in his sight, the Bishop himself, moved to compunction, began to weep no less; and immediately gave the son himself, endowed with liberty, back to his mother the widow, and allowed them to go home rejoicing.

a That from this hospital a chapter of canons was afterwards erected, with a church dedicated to St. Anschar, we have said before.

CHAPTER 16

Divine Illuminations. Miracles.

[62] And because his manner of life, according to the Blessed Apostle Paul, was always in heaven, By divine revelation he knows the future from time to time he himself, as we have already said, although we have omitted much, was illuminated on earth by heavenly revelations, Philippians 3:20 so that almost all things that were to befall him were always made known to him beforehand, either through a dream, or through an intimate revelation in his mind, or through an ecstasy. For what we have described as happening in the mind, we think to be of this sort, as is read in the Acts of the Apostles: "The Spirit said to Philip." Acts 8:29 For regarding all things that he perhaps had to decide on important matters, he wished to have time for reflection, and arranged nothing rashly until, illuminated by the grace of God, he himself perceived in his mind what was best; and so, made certain in his mind by a visitation from above, he arranged without hesitation what was to be done. Moreover, the things which he saw in dreams, as many have already been set forth above, were so true that we never recall them having been proved false. For, to relate things passed over for proof of this matter, before he was invited to the Church of Bremen, one night it seemed to him that he had come to a certain most pleasant region, in which he found the Blessed Peter the Apostle; and when he marveled at this, [in a vision he learns that he has been given by St. Peter as Shepherd and Teacher] certain men came asking that Peter, the Blessed one, should send them a Shepherd and Teacher; to whom, when Peter had replied, "This is the one whom you should have as Shepherd," setting forth the Lord Bishop standing before him, it seemed to him that there was a great earthquake, and he fell to the ground, and a voice came upon him and great sweetness in his mind -- namely, the anointing of the Holy Spirit -- so that he felt himself as if renewed in the grace of Christ. The voice that came poured, as it were, a blessing upon him. After this, again, as it seemed to him, the aforesaid men admonished the Apostle to send them some teacher (for they seemed to be opposed to what he had previously proposed to them); to whom Peter, as if with indignation, replied: "Did I not tell you that this one, who stands present, should be your teacher? Why have you doubted? Did you not hear the voice of the Holy Spirit descending upon him to consecrate him as your Shepherd?" -- at which words he awoke from sleep.

What he had seen three years before he was invited to govern the Church of Bremen, he was now entirely certain to the people of Bremen that he had to go somewhere in the name of the Lord, but he did not know where. But after he came by royal command to the Church of Bremen, and learned that it was consecrated in honor of St. Peter, and found also some there who did not receive him willingly, he remembered his vision, and for this reason he consented to undertake the governance of that diocese. For he used to declare, attesting it, that he would never have wished to do this otherwise.

[63] At that time also, when he had the aforesaid cell of Torholt, because all his care was for the calling of the nations and so that he might be of use to them in his legation, he had placed certain boys, he foresees that Torholt will be taken from him purchased from the Northmen or Slavs, in that same cell to be nurtured for sacred service, for the purpose of learning. Some of these the aforesaid Reginarius, when that cell was given to him, took away from there and put to his own service. On which account the Lord Bishop was exceedingly vexed; and shortly after, it seemed to him that he had come to a certain house and found there both the venerable King Charles and Reginarius himself. He, as it seemed to him, rebuked them concerning those same boys, asserting that he had intended to rear them for the service of Almighty God, not to serve Reginarius. At which words, it seemed to him that the same Reginarius lifted his foot and kicked the Lord Bishop's mouth. Then, after this was done, it immediately seemed to him that Jesus Christ stood near him and said to the aforesaid King and to Reginarius: Count Reginarius will be punished "Whose man is this whom you so shamefully dishonor? Know that this man has a Lord, and you shall not be unpunished for this cause." At which words they were frightened and troubled; and the Lord Bishop awoke. How true what was shown to him proved to be, the divine vengeance which came upon Reginarius himself attests. For not long after, he incurred the King's wrath, and lost both that cell and all that he held from the King, nor was he ever able to return to his former favor.

[64] But lest we seem to have passed over the pastoral grace with which he was endowed, and how great a man he was: [on account of his pastoral solicitude toward his subjects; Homily 8 on the Gospel] in him we have certainly proved how true is what Blessed Gregory said, under the figure of the shepherds who watched over their flock at the birth of the Lord, concerning the Pastors of the Church: "What does this mean," he says, "that to the shepherds keeping watch the Angel appeared and the brightness of God shone around them, unless that those who faithfully know how to preside over their flocks solicitously deserve above all others to see sublime things? And while they piously keep watch over the flock, the divine grace shines upon them more abundantly." he is stirred by the grace of God For in every action of his, we have proved by many experiences that the grace of God accompanied him. For that he himself, being solicitous over the guardianship of his flock, deserved to see many sublime things, and was more frequently inspired in his mind by a visitation from above, we have already shown above in many instances. Indeed, even outwardly, with the grace of God shining in him more abundantly, his speech of preaching also, suffused with great sweetness, was partly awe-inspiring -- so that it was proved by a sure sign that his words were governed by spiritual infusion; in words, sweetness and gravity in which, mingling blandishments with terrors, he set forth the power of the divine judgment, in which the Lord, coming, will appear terrible to sinners and gentle to the just. In this grace indeed he was admirable in words and countenance: so that the powerful and the rich, and especially the contumacious and the insolent, regarded him with awe; while persons of moderate station embraced him as a brother, and the poor venerated him with the most tender affection as a father.

[65] Moreover, although he cautiously avoided signs of miraculous power as instruments of boasting, nevertheless, without his seeking, these very things were not wanting. Against his admonition This was proved by a clear sign: that the Lord's command, uttered from his mouth, did not go forth in vain. For when at a certain time in Frisia, in the district of Ostergau, on the Lord's day he was preaching to the people, and among other things forbade anyone to perform servile work on a feast day, certain of them -- being contumacious and foolish -- returning home, because the weather was fair, went into the meadow and, gathering hay, made haystacks. When these were done, toward evening of that day all those haystacks which had been made on that day were consumed by divinely sent fire, hay gathered on a feast day burns by heavenly fire while those that had been prepared on previous days, standing in the midst, remained unharmed. When this was done, the people dwelling round about, seeing the smoke from afar and thinking enemies were approaching, were greatly afraid; but upon more carefully investigating the truth of the matter, they found that the contumacy of certain persons had been punished.

[66] Nor do we think it should be passed over in silence that, when at a certain time the people of the Nordalbingians had sinned greatly -- whose offense was of this kind: that when certain wretched captives from among the Christians, who were being afflicted among the barbarians, escaped from there and came to the Christians, to the aforesaid Nordalbingians, Christians captured by the Nordalbingians who are known to be nearest to the Pagans, these would seize them and put them in chains; some of whom they would sell again to the Pagans, others they would bind to their own service, or sell to other Christians. When, therefore, this had become known to the Lord Bishop, and he was exceedingly anxious about this matter, that so great a wickedness had occurred in his diocese, but could not adequately conceive by what means it might be corrected -- since very many who were accounted powerful and noble among them were implicated in this most wicked crime. Finally, when he was exceedingly anxious about this matter, one night a divine consolation appeared to him; for it seemed to him that the Lord Jesus was in the present world, just as He was of old, by him, refreshed by a heavenly vision when He preached to the peoples the teaching and examples of His presence; and it seemed to him that he went with a multitude of the faithful, and that he himself, the Lord Bishop, was in the same journey with Him, glad and rejoicing; and, as it seemed to him, in all the contumacious there was a terror divinely imposed, and there was deliverance of the oppressed, and great quiet in all things, so that nothing of opposition seemed to be in that journey. After this vision, therefore, confirmed in spirit, he himself prepared for a journey to the aforesaid people, with the purpose of both freeing by whatever means the wretched who had been unreasonably enslaved and sold, and, with the Lord's grace, of prohibiting anyone from daring to commit so great an evil in the future. In which journey the Lord granted him such great grace, and struck such terror of his authority into the contumacious, that although they were noble and powerful in evil, they are freed none of them dared to contradict his command; but the wretches were sought out wherever they had been sold, and, having been given their liberty, were dismissed to go wherever they wished. Moreover, lest any deceit be pretended in the future regarding the same matter, they made an agreement of this kind: that none of those who had been tainted by the aforesaid rapacity should defend himself by oath or by witnesses, but should commit himself to the judgment of Almighty God -- either he himself who was accused of such a crime, or else the captive whom another accused. In this journey, therefore, the Lord truly showed what He promised to the faithful, saying: "Behold, I am with you all days even to the consummation of the world." Matthew 28:20 With such great prosperity and joy did he complete that journey, that some who accompanied him said they had never in their lives made so good and pleasant a journey.

[67] How many were healed by his prayer and the anointing of oil, we cannot enumerate. Health recovered by sacred oil For, this having been ascertained by the testimony of many, the sick used to come to him eagerly, not only from his own diocese but also from far away, seeking the medicine of salvation from him. He himself, however, always preferred that all these things be concealed rather than made public. Indeed, when at some time a conversation about signs of this kind of miracles was held in his presence, he said to a certain intimate of his: "If I were worthy before my God, I would ask Him to grant me one sign: namely, that by His grace He would make a good man of me."

a In the year 837, that St. Anschar traveled to Torholt, the Stade chronicle writes; Adam also mentions this same journey.

b Around the year 844. Concerning Reginarius, we have treated above.

c Ostergau, Astergau, Ostringia, Ostergaus, a district in the County of Emden, concerning which we have treated above.

CHAPTER 17

Illness, Death, Burial.

[68] Moreover, although such was his life, yet in the infirmity of his own body he labored almost continuously; a martyr throughout his whole life for almost his entire life was a martyrdom: in very many labors within his own diocese, on account of the incursions and plunderings of the barbarians, and also the contradictions of the malicious, and moreover the self-mortification which he himself never ceased to inflict upon his own body for the love of Christ. But what shall we do, who after so many sweet and salutary things are compelled to relate what we cannot set forth without our own mourning? For in the sixty-fourth year of his age, and the thirty-fourth of his episcopate, he began to labor under a grave bodily illness, ill with dysentery namely continual dysentery. While he struggled with it sharply for many days -- namely four months and more -- and felt himself being pressed toward death, he always gave thanks to God, and said that this suffering was less than his iniquity deserved, frequently singing that saying of Blessed Job: "If we have received good things from the hand of God, why should we not receive evil things?" Job 2:10 Yet because he believed, on account of the above-mentioned visions, that he would be consummated by martyrdom rather than by such an illness, sad that his life would not be consummated by martyrdom he became exceedingly sad and began to attribute it to himself and his sins that, as if by his own fault, he had been cheated of what seemed his most certain hope. And frequently chanting that verse of the Psalm: "You are just, O Lord, and Your judgment is right" Psalm 119:137 -- which sorrow when he revealed to his most faithful disciple, who was his confidant, questioning him, and the disciple strove to console him more earnestly, he is encouraged by St. Rembert saying that it had not been promised to him that he would be killed by the sword, or burned by fire, or drowned in water, but that he should come to the Lord with the crown of martyrdom -- he could nevertheless in no way receive consolation. Finally, when he frequently conversed about this same matter with his disciple, who was his confidant in almost all things, and the disciple very much wished to console him, striving to recall to his memory how much he had endured in the service of God and how much trouble of body he had borne, and that even this last infirmity itself -- very grave and prolonged -- could well be counted for him as martyrdom -- he nevertheless in no way received consolation, but remained in the aforesaid grief.

[69] Whence it came about that the Lord deigned to console His servant no longer as before through a dream, but more openly, so that He might provide the remedy of His grace for so great a sorrow. Admonished by a heavenly voice For when one day, standing at Mass in the oratory, he was exceedingly anxious about this very matter, he was suddenly rapt in an ecstasy of mind and heard a voice, as if while awake, which vehemently rebuked him for having dared in any way to doubt the promise of God, as if any iniquity could overcome the goodness of God. "Believe most firmly," it said, "and in no way doubt, that God by His grace will do both for you: that is, He will both forgive your sins, about which you are now anxious, and will fulfill all that He has promised." Having received this consolation, he also began to console himself; and thenceforth more carefully began to arrange and provide for whatever needed to be done in his diocese. He commends the conversion of the nations to the Bishops and Kings Moreover, he ordered the privileges of the Apostolic See concerning his legation to be copied into many booklets and sent to nearly all the bishops of the Lord King Louis. To King Louis himself and to his son of the same name he also sent the same, adding letters in his own name, in which he asked that they should keep these things in memory, and likewise, as the occasion should require, be of assistance, so that the legation itself, with the help of God's grace and their support, might be able to bear fruit and grow among the nations.

[70] Moreover, when he had now labored for three continuous months with the aforesaid illness and the Epiphany of the Lord had passed, he began to hope that he might be allowed to pass to the Lord's grace on the Purification of Holy Mary. on the Purification of the Blessed Mary When that feast, therefore, was approaching, he ordered a banquet to be prepared for the clergy and the poor, that they might feast on that most holy day. He also ordered three large candles to be made from his own special wax. He has three candles lit When these were made, on the vigil of the aforesaid feast he had them brought before him, and ordered one to be lit before the altar of St. Mary, another before the altar of St. Peter, and the third before the altar of St. John the Baptist, hoping that those who had been his guides in the above-mentioned vision of long ago would receive him as he departed from the body. For the rest, he was so worn and wasted by the aforesaid illness that scarcely anything remained on his body except bones bound by sinews and covered with skin. Nevertheless, he was always engaged in the praise of the Lord. When the day of the aforesaid feast dawned, all the priests who were present celebrated Masses for him as they had been accustomed to do daily. He himself began to arrange how a sermon should be delivered to the people, declaring that he would taste nothing that day until the public Mass was finished. When it was finished, after he had eaten and drunk a little, he admonishes his followers for the last time throughout the entire day he strove more eagerly to admonish his people and to kindle them to the service of the Lord -- now addressing them all together, now individually, each as he could, encouraging them to the divine service. But his greatest care and solicitude was for his legation to the nations. The following night also he continued without interruption in such admonitions.

[71] The Brothers who were present, while they were making a litany and chanting psalms in the customary manner for his passing, [on his deathbed he asks to have read the Te Deum laudamus, the Creed of St. Athanasius; he receives communion] he himself admonished them to sing also the hymn composed in praise of God, that is, the Te Deum laudamus, and likewise the Catholic Faith composed by the Blessed Athanasius. When morning came, with all the priests who were present celebrating the sacred solemnities of the Masses for him, having received the communion of the Lord's body and blood, with hands raised he prayed that whatever anyone had sinned against him in any way, the divine goodness would forgive them this. Then he began more frequently to repeat these versicles: "According to Your mercy, remember me, for Your goodness' sake, O Lord." And: "God, be merciful to me a sinner." And: "Into Your hands, O Lord, I commend my spirit." While he was repeating these more and more frequently, and could no longer repeat them by reason of his frequent gasping, he ordered a certain Brother to sing these same words repeatedly in his stead; he dies and so, with his eyes intent upon heaven, he breathed forth his spirit, commended to the grace of the Lord.

[72] When his body had been prepared in the customary manner and placed on a bier, as it was being carried to the church, he is buried amid great mourning of all the lamentation of all seemed to be renewed, and one voice of those mourning -- especially of the clergy, orphans, widows, children, and the needy. For although there should be no doubt about his salvation, what religious or faithful person could restrain himself from weeping, when he who left us desolate was one in whom alone the examples of almost all the ancient Saints flourished? For, to begin with the Head of all the elect, he followed Christ in poverty, being himself poor; he left all things with the Apostles; and with St. John the Baptist, spending his early time removed from the crowds, he was an imitator of Christ and the Apostles he sought the solitude of the monastery. Then as he grew by daily progress with the passing of time and went from virtue to virtue, he was appointed a vessel of election to carry the name of Christ before the nations, together with the Blessed Apostle Paul. Afterwards he undertook the care of feeding Christ's sheep together with Peter, the Prince of the Apostles. In which governance, what manner and degree of man he showed himself to be, this especially seems to prove: that, standing midway between heaven and earth, a mediator between God and neighbor, now he was present at divine visions

and heavenly revelations, now he was arranging the acts and life of those committed to him. For both wings of the active and contemplative life he was sufficient, because, since the pure of heart alone are believed, according to the faith of the Gospels, to be destined to see the Lord, he himself, a virgin chosen by Him, together with the holy Apostle and Evangelist John, remained a virgin both in mind and body forever. Matthew 5:8 And moreover he was held by such great charity toward all that, together with the Blessed Protomartyr Stephen, he even prayed for his persecutors. and the other Saints O truly blessed and most worthy man of all praise, whom it happened to imitate as such and so great a man, and alone to possess the virtues of so many at the same time! Who, holy in mind and chaste in body, will follow the Lamb wherever He goes with the Virgins; who, always persevering in the confession of Christ, will hold a very glorious place among the Confessors; who is to sit in that sublime seat of Judges with the Apostles in the regeneration, and is to judge the world which he had despised, and to obtain with the Martyrs the crown of justice and the palm of martyrdom.

[73] It is agreed that there are two kinds of martyrdom: one hidden, in the peace of the Church; the other manifest, when the crisis of persecution presses. He held both in his will, and to the one he attained in effect. A martyr by wish and will Because every day he always offered to God upon the altar of his heart tears, vigils, fasts, mortification of the flesh, and the killing of carnal desires, he surely obtained the martyrdom which he could not achieve in time of peace, by his desire. And since for the open martyrdom of the body the spirit of a persecutor was not lacking toward him, what he could not achieve in deed he attained by will. Although we can by no means deny that he also had this martyrdom in deed, why not indeed in deed? 2 Corinthians 11:26 etc. if we consider, according to the Apostle, his great labors for the Lord: in journeys often, in perils of rivers, in perils of robbers, in perils from his own kind, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils at sea, in perils among false brethren; in labor and hardship, in many vigils, in hunger and thirst, in many fasts, in cold and nakedness; besides those things which are external, his daily pressing concern, the care of all the churches. Who was weakened, and he was not weak? Who was scandalized, and he did not burn? He, therefore, who was so refined by so many and such great adversities of body and agitations of soul for the Lord, how shall he rightly be denied to be a Martyr? For if only a life ended through suffering were reckoned as martyrdom, in the manner of St. John the Evangelist the Lord would by no means testify that the holy Evangelist John would drink His cup -- whom we know did not at all end his life by martyrdom. Galatians 6:14 Accordingly, if we do not doubt that John is to be inscribed among the number of the Martyrs according to the Lord's own sentence, we ought not at all to hesitate concerning this man also -- a man plainly holy and exceedingly blessed. For he was a Martyr, because, according to the Apostle, the world was crucified to him and he to the world. He was a Martyr, because amid the temptations of the devil, amid the allurements of the flesh, amid persecuting Pagans, amid opposing Christians, he always remained undaunted, immovable, and unconquered in the confession of Christ until the end of his life. He was a Martyr, because, since Martyr means "witness," he was always a witness of the divine word and the Christ-bearing name. In which matter, let no one wonder that he did not attain to what he himself desired with the greatest longing and believed had been promised to him -- martyrdom -- because it is not proved that this was pledged to him according to the interpretation of this name. And certainly, in having received bodily martyrdom, some elevation of mind might perhaps have crept upon him; and to guard against this, divine prudence both promised and granted it in this way: namely, that nothing should be diminished from his merits, and that provision should be made for humility, which is the guardian of all virtues.

[74] Wherefore, since it is now clear from what we have recounted above how great was the holiness and how great the merit before God of this man, his virtues are to be imitated it remains that, just as he himself was an imitator of Christ in all things, so we too should strive to be his imitators. For thus it will come about that he can live with us on earth always even to the consummation of the world, and that we, after the course of the present life, may deserve to live with him in heaven. For he will live with us on earth if the holiness of his life and the memory of his teaching make him present to us; we shall live with him in heaven if, following his example, we always strive with our whole desire and our whole strength toward Him to whom he preceded us: Jesus Christ our Lord, who with the Father and the Holy Spirit lives and reigns as God, through all ages of ages. Amen.

a That this was St. Rembert, the writer of this Life, we have proved in section 3.

b The remainder is lacking in the Hamburg manuscript of Philippus Caesar and in the Buxtehude manuscript. In their place, certain things concerning chronology were added by Krantzius.

ANOTHER LIFE IN VERSE

By the Author Gualdo, a Monk of Old Corbie. From the Paris Manuscript of the Monastery of St. Germain des Pres.

Anschar, Bishop of Hamburg, Apostle of Denmark and Sweden (Saint).

BHL Number: 0546

By the Author Gualdo, from Manuscripts.

PROLOGUE OF THE AUTHOR.

The beginning of the book has tears: The Acts, a sweet and noteworthy ornament for you, Albert -- splendor, brightness amid the fire of passions, tower of the Church, fair diadem of the kingdom, glory of Bishops, venerable majesty of Kings. Receive the volume which your mother Corbie sends you. Your predecessors indeed had previously directed this to themselves, but that writing did not sharpen its strains. It runs along a level path in pedestrian speech; it does not always turn its hills with the guidance of a horseman. This one is ascended with six feet, with Thalia modulating, which we ask that your wisdom not wish to reject. She repays these gifts for the relics bestowed -- she from whose breasts that blessed boy hung, praise of French Corbie who distilled the saving milk in the Scythian world, and first arose as Bishop in your city. How beautiful was your youth, holy mother, whose old age, though now scattered with grey hair, still flourishes! How great was Adalhard, when he spurned the wealth and courts of the King, and entering your sheepfolds with his white fleece, Saints Radbertus rose from one at the first step! He begat Radbertus for you, whose wisdom enriched the throat, entering its docile recesses, lest the impious serpent hiss against the Catholics: the true blood of Christ drips from His body upon the altar, and we feed upon the flesh of the Lamb slain for the world, through which we are recalled to the stars; and through this banquet our mind becomes the Lord's sepulcher. This the Scripture of faith maintained, which the same Paschasius founded, the Rector of Mother Corbie herself, the thirteenth from the first, but the fourth from him of Adalhard who gave laws and a covenant in arms to the people of Italy -- the bulwark of the kingdom, the light of the world, the glory of Kings, and Father and guardian, the noble Adalhard Hetos. He was your Master in every goodness, Anschar; from this fountain you drew sweet waters and of Anschar with which you bedewed the Slavs and moistened the Danes. By these waters, the land of the Swedes -- stiff with the north wind and parched with threatening northwest winds -- became wet, nourished by drops and fruitful with the harvest of salvation, and trampled down the tares of error. The trackless regions of the earth are watered by rivers of water. For the desert is flooded with streams, formerly scorched by frost; through the wastelands, grapes swell on wild brambles, while the wood of the fruitful olive continually gives forth fragrance. by an illustrious paradigm of trees and shrubs The fragrant cedar, the fir with its foliage, the lofty elm have taken root upon the hills; the lowliest box-tree adorns with its ever-green leaf the valleys that know no falling. The grace of the divine dew, irrigating from its fountains, is expressed, through which the languishing Adam is restored. Through the waters of the torrent the overflowing doctrine of the faith is rightly figured, by which the thirst of the desert is watered. The thorn lacerates the hand -- the tongue of the Teacher bloodily pierces the heart of the sinner with the blade of the powerful word. The tears which God pours in, which the melted mind pours back -- from the tears of the soul, grapes hang upon the thorns. The myrtle, which binds the limbs of the bruised body, expresses the affection of one who compassionates the afflicted. The myrtle soothes the limbs; compassion softens sorrows, drives cares from the breast, and restores the spirit. And what does the fruit of the olive suggest but the appearance of almsgiving? This lamp takes its flame from the tree. And while with distributed wealth he pities the needy, the fruit of almsgiving, like the liquor of the fragrant olive, shines before the face of God with perennial splendor. That which knows no decay, which rots with no corruption -- those whom its own virtue celebrates, the fragrant cedar figures; with the sweet fragrance of these the whole house of God exhales. Those who flourish by the merits of their works through powerful signs of deeds in the peace of Christ, and shine with no corruption -- the fir, bristling with foliage, reaches for the clouds with its lofty summit and touches heaven with its peak. Who holds this appearance, unless one who darts his mind beyond the sky and, placed on earth, inserts his head among the stars? The elm shades the ground with its leafy arms; it bears no fruit itself, yet it carries the vine with its shoot -- so that minds abounding in riches like leaves and in the stalk of the world are signified by the elm. But although they serve the earth and cannot bear the shoots of virtues, they become shelters for the just, and while sustaining them, they carry the grape-cluster with the vine-branch. The box-tree neither bears fruit nor grows tall, yet it is fertile with the greenness of its bristling foliage. Through this appearance the feeble age is extended -- which, even if it does not raise its top on high with fruit, yet holds the eternal greenness of faith. Why does the speech of the poet run through these shrubs? it indicates the conversion of the Danes Or why does it by digression touch upon the words of the Prophet? Rightly under the trees we invoke a typical paradigm. For through Anschar we see that the Lord has planted among the Danes a garden filled with the fragrance of virtue. With the cedar He sowed the thorn, with the myrtle the olive; this one is fragrant, that one pricks, this one shines, that one soothes the limbs. For virtue gives fragrance; correction becomes the nail; the remedy is grieving, the ray is compassionate, and the liquor is anointing. The fir reaching for the heights, the leafy elm, the greening box-tree -- that they may fill the garden, they cohere in beauty. By one, contemplation sees; by another, the vine hangs from the tree; by the third, nourishing faith grows green, which neither swelters under the constellation of Cancer nor withers in the wintry cold of Taurus. Therefore, through Anschar, the icy and trackless land of the Danes puts forth leaves like the Paradise of the Lord: the harmful shadow perishes, the deathly forest has laid down its leafy branches, the empty groves have fallen, the hiding-places of sorcerers have lain open to the uses of error, the polluted worship of the gods with its bloody rites has departed: the soothsayer no longer rages over the entrails of cattle; the whole people has run to the Sacraments of the Church, has driven away all wickedness, and has submitted its neck to Christ. God rules on earth; the envious serpent is banished. But he who tamed barbarism, who drove back the enemy, praise of Albert, Archbishop of Hamburg standard-bearer and forerunner of the Lord, reigns in the city of Bremen and beyond the Elbe, and brings peace to the lands of Gaul, and enriches the cradle of his mother with his relics. Whence, Father Albert, we are not sufficient to render you worthy thanks; for in our reflection we cannot determine what should be commemorated about you first. If your lineage comes to mind -- the origin of your stock issues from the blood of Kings; but the pinnacle of rich nobility, supported by its titles, is surpassed by the disposition of the mind. The hierarchical order surpasses dominion by authority; the grade of office is higher than the diadem of the kingdom. Although through a King one ascends to the summit of honor, the bishop's mitre is more than the King's purple. Nothing has been taken from you, nothing denied, Albert -- glory, nobility, beauty, honor, ample wealth, lineage: those things which mortal man considers first and covets, all are sufficient for you; fortune has left nothing by which envy could strive or opinion be stretched. What nature usually confers in part upon individuals, she has more richly heaped her gifts of wealth upon you. Your bodily bearing is seemly, your old age pleasing; your heart prudent, your mind holy, your breast flowing with sweetness; your brow glad in its aspect, the voice of the speaker gentle, more pleasing than the sweetness of the flowing honeycomb in speech, your piety poured forth upon the wretched with benign affection, your hand generous, drawn back to none with averted face. What then, gracious Father? The chariot and charioteer of restored Israel's body, the oblation and altar of Christ. Shall I call you a light cloud, or a resting dove? I will defraud you of nothing; I will call you by both names. While yielding to the earth, clinging in spirit to the heavenly, you search out hidden things; while you bedew the hearts of men with drops of teaching, you traverse the sky like a cloud. But when you refuse to be drawn through shameful gains, nor close your eyes to wander through every byway; when gentle, calm, you do not blaze with anger, you rest at your own window like a dove without gall. On this account the city of Rome consecrated you with this honor, making you a Legate to the farther lands of the Apostolic See, and Vicar of the first city; we commend Corbie to him you have as surveyor the camps of God at the ends of the world. Thus your majesty and power have grown so great that the Bishop in Rome, mistress of the world which subjugated kingdoms, trusts in you from his throne; he who opens the heavens, who looses all bonds, rises to governance under your auspices, O Patriarch. Therefore we ask that you be mindful of your aged nursling. Lest she totter, be a tower to her and the strength of a pillar -- than which nothing on earth was ever more excellent. Queen Bathild raised this maiden from the earth. That most beautiful mother of Kings made for her a bridal chamber, adorned her with gems, and dedicated her bride with her bridal chamber to Simon; Peter conferred upon her the pledge of the gift of freedom, lest a rival hand seize her dowry by force or at some time overthrow her -- that, once wed to him alone, she should not afterwards be wed to any other, nor should the Bishop of Amiens be her rival, nor should any shameless man presume upon the goods of the bride. Under such auspices, for four hundred years now, Corbie, nursling of Anschar and bride of Peter, though she has endured trials, has remained free. But she who once flourished like the cedar of Lebanon now, withering with age, droops like a dry oak. Yet she clings to the ground and is bent by no storm. Therefore extend your hand; the Bishop of the city of Rome will willingly decree for her whatever you shall ask. Let the old woman rejoice that she bore such a grandson, that under his protection she may preserve her dowry free. The relic from the holy body transmitted through you to the maternal hearth has renewed the bond on both sides -- which may God make eternal for us and govern in every season, Father, rescuing you from the perils of death. Gualdo, faithful to you, most holy Bishop, whom love compelled against his nature to become a poet, sends his greetings. Do you, lest perhaps a rough pen or unshapely lettering wrinkle learned nostrils or offend ears, correct it, erasing the errors with lines drawn through them.

a This title was prefixed, afterwards rather appended: "The Life of St. Anschar, monk of Gaul, Archbishop of Bremen, Apostle of the Swedes and other peoples subject to the North, and Legate a latere to those regions for them, begins; addressed to Albert, likewise transported after him for the cause of preaching to those same regions out of desire for the salvation of these peoples." Title prefixed. Moreover, the usage of the Roman Church calls only Cardinals sent outside the Curia Legates a latere, Legate a latere as Barbosa teaches after Albanus, Azorius, and others, in book 1 of Universal Ecclesiastical Law, chapter 4, section 67; or certainly, if another official of the Pope or an outsider is such, this ought to be expressed in the letters of the Legation, as Andreas Barbatius teaches in his Treatise on Cardinal Legates, Prelude, section 3. Concerning Adalbert or Albert, Archbishop of Hamburg, the Swedes or Suevi here called Suebi, and the Archbishops not yet called Bishops of Bremen, we have treated above.

b The word "libri" book was missing, transferred to the title thus "c. tit. of the first book," although the work is not divided into books.

c St. Paschasius Radbertus is venerated on the 26th of April. His book On the Body and Blood of Christ exists among the rest of his works brought to light by our Sirmond. The book of St. Paschasius Radbertus St. Gerard mentions him in the Life of St. Adalard, January 2. His body, famous for miracles, was elevated by Bishop Wido of Amiens in the time of Gualdo the Poet.

d He usefully, justly, and discreetly formed the kingdom of Italy and its King Pippin the Younger for the state of the commonwealth and the practice of religion... and having laid aside tyrannical power, he restored peace to the Italians -- so St. Radbertus in his Life, chapter 5. St. Adalard instructs King Pippin The Poet alludes to the treatise of St. Adalard On the Order of the Palace, explained by Hincmar in his Letter on the Institution of the King.

e The word "perungit" anoints or similar is missing.

f Adam of Bremen, book 3, chapter 3, calls him most noble by birth. We have treated of him above, Adalbert, Archbishop of Hamburg and again on February 4, section 4, in connection with the eighth Life of Rembert. He would have been a greater man had he shunned the dignities of the court. The Poet, Adam, and contemporary writers flatter him.

g We have treated of St. Bathild, foundress of Corbie, on January 26.

h Of Clothar III, Childeric II, and Theoderic: concerning whom and the dates of St. Bathild, we have treated on February 1 in connection with the Life of St. Sigisbert.

i To the Apostle St. Peter, in whose honor we have said Corbie was built.

k He alludes to the privilege of liberty granted to the monastery of Corbie by Bertefrid, Bishop of Amiens, in the seventh year of Clothar III, in volume 1 of the Councils of Gaul.

l Therefore this Life was written around the year 1065.

CHAPTER I

The Boyhood of St. Anschar, His Monastic Novitiate, and Visions.

Chapter 1. This little book contains the deeds of Bishop Anschar:

How, setting forth from the land that nurtured him, like a gleaming star that drives away the clouds of night, by God's disposition he sought the kingdoms of the Danes. That people sat in the darkness and shadow of death: the deep gloom of errors was death for the peoples; they worshipped barbarous monstrosities with sacrilegious worship, The Poet's proposition: and held horrifying wickedness under the guise of religion. The sun of Righteousness had not yet shone in that region: no one yet, plunged in the clear waters of baptism, had through the Sacraments of pious faith cleansed in himself either his own stain, or that which Father Adam brought upon him. Therefore the pitiable multitude, utterly ignorant of the laws of God, devoted their effort to the rites of impiety. But the Maker of mankind, who weighs the balance of all things, sent you, Father Anschar, God sent you into that world, that through you He might dissolve the impiety of the peoples. Invocation of St. Anschar. Therefore, O blessed Father, received into your starry seat, bring aid to those placed on earth who trust in you. It is my love to add a few epigrams to the record of your deeds. We spread our sails upon the deep: gracious Father, favor our prayers. The Fathers of Corbie first duly send their greetings; the disciples of Father Anschar repeat their lament, they are driven to the regions of the soul by the flood of piety, and now they are swept to tears, now seized by joy: they weep and mourn that their Father has fallen, that he has paid the debt of death; they rejoice that he has sought the stars. That his life might serve as an example for readers through all ages, they commit to record how many good deeds he himself accomplished.

Chapter 2. The Virgin rebukes the boy who was given to frivolity.

He grew from his earliest years in the merits of virtues. The boy had scarcely completed his fifth year when his mother had departed from mortal affairs, carried to the heavenly bridal chambers. His father had handed over the son to be educated in the arts. As the boy, wandering equally headlong with his companions, a vision rebuked his erring mind during sleep: The boy in a vision a slippery place, moist with clinging filth, held the boy captive one certain night, so that he could scarcely move his step from that place. But nearby there was a path; along it a beautiful woman was walking, and he saw many women fair of countenance and form following behind her, accompanying his mother. He is called away from the vanity of the world by the Mother of God: As a lamb follows a ewe, he desired to approach his parent; but the marsh stood in his way, and he could not move his step. And the woman, whom he believed to be the Holy Mary, said to him: My son, do you wish to be a companion of your mother? Spurn the slippery leisure of worldly frivolity, spurn frivolity, hold fast to the rigor of seriousness: for no one who is captive to mockery, which we abhor, will be able to appear as our associate. From that time the boy changed himself entirely in his conduct, so that the appearance of his life was marvelous to his companions.

Chapter 3. The death of the Emperor terrified the monk into action.

After this, having received the tonsure and professed as a monk, he had begun to grow sluggish in the pursuits of holy rigor, when suddenly he learned that King Charles had died, and had set a limit to his life and his scepters alike. The monk is aroused by the death of Charlemagne, The death of the King struck him with a grave horror, and again an ardor blazed through all his bones, again the just man began to languish with love of God, and the flourishing world began utterly to wither for him. And so the day had come that is celebrated with all piety, on which the sacred fire once instructed the disciples: it was night, and sleep had loosed his weary limbs, when suddenly he sees himself about to die, and trembling at death, he calls upon Peter and John.

Chapter 4. Peter and John come forth joyfully.

And now, snatched in ecstasy from his body, he was departing, and a more splendid appearance and countenance came over the man: behold, suddenly two men of venerable form and attire appear -- one with white and smooth hair, In ecstasy he is led by Saints Peter already elderly, with a gentle countenance and ruddy face, clothed in colored garments, short of stature and of moderate bearing; by the indication of his appearance he recognized that Peter was present. The other was tall, youthful, thin, with a serene face, dark and curly hair, bearded, and John, wearing a purple garment, whom he believed to be John. Standing around him, they led his soul through the air of light to a certain place which, burning with devouring fire, had established itself as truly purgatorial for him, though no one told him what it was. Cast down into it, he endured so many torments of evils, he suffers the pains of purgatory, amid the pressures and dense masses of darkness, that, forgetful of the world, he could scarcely manage to consider how so severe a punishment could have been prepared.

Chapter 5. He is brought forth from the fiery vapor and presented to the Lord.

But when through the vision he had suffered for three days in the shades -- which for him was a space more protracted than a thousand years -- behold, the men returned again, but more resplendent: who, standing around him and moving without motion through incorporeal paths, in pure light were leading his soul -- or so he himself reported: "I saw," he said, "throngs of Saints in the eastern world, widely dispersed -- some nearer, others standing far off; yet all gazing upon he is refreshed by heavenly glory, the dawn, with hands stretched toward the risings of the East: some with bowed faces, others with upturned countenances, they were adoring the Deity which shone from the axis of the sun. Now the place of the dawn was receiving us, and behold, before the gates of light, near the entrance, four and twenty Elders reverently, supported upon thrones, were resounding canticles of praise; sweet indeed was that praise, and the song gentle: but restored to earth, I was unable to retain them."

Chapter 6. In the splendor of God there is no limit for the beholder.

The wondrous splendor of inaccessible light was there: but that same radiance surpassed the horizon in its expanses, so that I could perceive neither beginning nor end. The color was of a purple and serene splendor: thence a grateful pleasure satisfied the pious souls. But although the keenness of the eyes traveled around the circuit and turned their orbs in various directions, yet what was within I could not penetrate with sight; seeing the exterior, and by the immense light, I judged that within was the Author of the light, from whom the deep light rushed forth, by which that sacred choir shone in every direction. In all things the one God went forth; the entire company of Saints was in Him, and above -- the blessed God within and without -- God encircled all things, the same God ruled all things: neither the pole nor the earth, neither the Moon nor the Sun could be seen at all by me in that place. Nothing corporeal there, nothing material for those who beheld; the light did not impede the sight with its rays there.

Chapter 7. A voice concerning martyrdom sounds, and the speaker's form does not appear.

Although therefore I thought the elders were supported upon seats, yet that choir was seated without a throne, in that very source from which the gleaming light flowed forth like an overflowing fountain, whose appearance was like a resplendent cloud in a rainbow. And when through the immense air of the Divine light I had been led to the fountain of light, where the majesty of the Almighty is seen to be, and the men with me had adored that Deity with bowed countenances, He is foretold to be a future Martyr, a loud crash of a clear-sounding voice thundered there, which brought forth a word to me: "Go forth -- you shall return hither as a victor with martyrdom." Here the choir fell silent; the loud voice made silence: nor did I see the form which uttered that voice.

Chapter 8. At his departure he grieves; at the promise of return he rejoices with consolation.

Departing thence, therefore, he went away exceedingly saddened, but from the hope of return he conceived consolation. Moreover the men, gazing upon him fixedly with calm eyes, were leading him back, and looked upon him so tenderly, as with the countenance with which a mother soothes her nursling; they said nothing to him in returning, nothing at all in going: thus, with these guides, he was poured back through the members of his body. In this going forth, however, and in this returning, there was no toil at all, nor did any delay detain them: wherever they were heading, however swiftly, they were there. And although I may seem to have narrated but little from so great a sweetness, nevertheless the tongue of the flesh was unable to bring forth a portion of the things which the soul perceived, nor does the mind itself grasp them, nor does the capacity of the body absorb the splendor of this light -- the ear, the heart, the eye. This vision advanced the mind of the just man to the citadel of the highest virtue, and he began to be more blessed. And from day to day, by mortifying himself for the Lord, as a Martyr on account of his self-mortification he offered sacrifice, that he might attain the rosy palm, which although he did not consecrate by the enemy's sword, he was a Martyr through the merit of the Cross -- a Martyr without bloodshed.

a From here we begin the numbers, into whose places we transfer the small chapters of the Author, leaving in place the same Chapters into which we divided the earlier Life.

b A word is missing: perhaps "was present." In the earlier Life: "was in some manner in all things."

CHAPTER II

The Directorship of the Schools in Both Corbeias. Visions.

Chapter 9. He prays, Christ is present: he groans, Christ wipes away his sins.

Thence, having obtained the governance of the mastership as a Teacher, whenever he would visit the shrine of St. Peter, or return to the cloister, he would fix his step and approach the chapel of St. John, In sleep, by Christ appearing, suited for private prayers and tears: that he might secretly offer himself as a sacrifice at that sacred altar. And already the golden sun had twice turned the tropical year, since he had been caught up through a vision into Paradise: when the just man sees himself prostrate in prayers at that same place on a certain night; but when he wished to depart, behold, through the entrance came a venerable man in Jewish garb, tall and radiant of face, from whose countenance splendor dripped like fire -- by the indication of the light, his face was that of the Almighty: gazing upon his countenance, he believed this to be Christ Himself, and without hesitation he threw himself at His feet. And as he lay on the ground, He commanded the prostrate man to rise. When he therefore stood before the Lord with greater reverence, and could not bear His burning countenance, He said to him gently: "Now confess your sins, having confessed his sins, that you may be justified." "There is no need -- you know all things," he replies; "nothing is hidden from you." "All things lie open to me," He said, "and for this reason I wish mortals to confess to me, so that they may be absolved and merit pardon." Therefore the man suddenly confessed with simplicity all that he had committed in sins from his earliest years. "Fear not -- I am He who blots out your sins." When this voice had sounded, that splendid man departed. He is absolved. And the servant of the Lord, freed from the torpor of sleep, exulted that his sins were forgiven by pardon.

Chapter 10. He sees a boy inscribed in the roll of the martyrs.

It happened amid these events that another boy struck him on the head with a board, with death attending the blow: the one who was struck bore the name Filbert. Father Anschar, released from sleep by grief, saw his soul being carried in angelic arms to eternal rest, and received into heaven, being happily numbered among the Martyrs of Christ: He sees a boy numbered among the Martyrs on account of his patience. and he learned that patience had merited the palm. Thus the chosen man, by seeing the secrets of heaven, advanced ever more frequently in goodness through his dreams, so that the blazing torch, gleaming with splendor, could not be hidden in the dark bosom of a bushel. For those unaware, the reason will perhaps raise the question on what terms he left Mother Corbie, since he had made an oath of stability to them.

Chapter 11. By the ray through which he penetrates heavenly things, he wore away earthly ones.

But lest the question overturn rash minds, it was no levity that seized the man, nor did it break the resolution of his religious purpose, when he departed from his native shores. A certain monastery, In Saxon Corbie which the moderns have called Corbie, named after the name of their mother, in the lands of the Saxons, through which the river Weser flows -- the offspring of kings and noble heir of kings -- Adalard the Abbot, returning from exile, founded it. To that place Mother Corbie directed Anschar to be educated, the first pledge of her nursling, where by frequently preaching the word of God to the crowds, He teaches and preaches. as they rushed in from all sides and filled the precincts of the temple, he gave form and instruction in the worship of Christ -- that noble Father himself, Master of the people and the place.

CHAPTER III

The Apostolate in Denmark.

Chapter 12. The King, reborn at the font, receives the primacy of the kingdom.

Meanwhile, as the Danish kings were taking up arms, Harald, deprived of his ancestral scepter by treachery, went as a suppliant to Emperor Louis, Harald, King of the Danes that through his aid he might restore the honor of his kingdom. The Emperor, having magnificently detained the King at his court, began to exhort him to approach the font of eternal water and the bath of renewal, having accepted the name of Christ: thus aid from the Franks would come to him more swiftly, if there should be a communion of religion among the peoples. At length, softened by the Divine Power, the Dane believed, He is baptized, and descended into the clear waters of the font; the Emperor clothed him in white garments, as is the custom, and stood as his father at the nativity of baptism.

Chapter 13. The Emperor inquires whom he might send with the King.

Under his own auspices and resources, the Emperor was likewise about to send the exile back to his nurturing shores, his scepter restored. As he had diligently begun to seek what had been taken from him, to see whether by chance he might find for himself some honest man, grave with piety, To accompany him on his return powerful in the virtue of the word, who would willingly go forth with the King and, cleaving to him, would be his rightful Master in the word of God, and would press upon his people in the doctrine of religion. Wherefore, convening the priest and other faithful on this matter A priestly companion is sought. in an assembly of his nobles, the Emperor begged that someone worthy be proposed to him for this work, and likewise one ready to go forth, to bring the light of eternal salvation to the peoples.

Chapter 14. By bringing forward the monk, Wala gladdens Louis.

When all therefore declared that they knew of no man whatsoever who would willingly undertake this burden, to follow the King as an exile into foreign lands, Wala, Abbot of Old Corbie, sprang forward and confessed that he had a monk prepared to go forth, if it should befall him St. Anschar is summoned: to die for the name of Christ; he praised his life, his purpose, his character of mind, and his vow, and taught that he was fit to sound the signals of God and raise the standard of Christ -- though he did not know whether he would willingly migrate into the world. Tolerating no delay, the Emperor ordered the monk to be summoned to the court, to whom the prudent Abbot explained what had been done and said: and he reported that he was called to the Emperor's throne, and what cause had compelled him. Anschar declared that he would vigorously carry out all things enjoined upon him for the name of Christ.

Chapter 15. The Saint professes that the desire to go resides within him.

Then the man, brought before the Emperor, was asked whether he would be willing to go with the King to the ends of the earth, to snatch the Danes from death by the word of the Lord. He gladly accepts, "I will undertake this battle," he says, "with a steadfast heart." The Abbot said: "I will not burden you with this load. But if you undertake it willingly, you shall have the right of our authority. Know that your decision about yourself is pleasing to me." He replies that he places nothing before the love of the Lord: "Of my own accord I submit myself to this labor in every way."

Chapter 16. The friends are gravely disturbed by the monk's exile.

When the matter became widely known and ran through the mouths of the people, and the rumor circulating everywhere became clear throughout the Abbot's household, for many it was a cause of unexpected astonishment that he would wish to leave his native shores, that, setting aside his near kindred, and he resists those who oppose: leaving the sweet fellowship of the fraternal band, he would seek a savage barbarism and a profane people. Some, with many reproaches and curses alike, tried to dissuade the man and to break his vow. He, unmoved and not inclined to yield to harsh words, clung more firmly to his undertaking; his resolute will could not be bent. But when the Abbot was hastening to the court, he himself at home, withdrawn from every crowd, would go alone to a certain adjoining vineyard: there he would pray in hiding and devote himself to books.

Chapter 17. Autbert, while testing the Brother, himself adheres to him.

In those days Brother Autbert was with the Father, who, when he often saw the man seeking the retreat of his hiding-place, excessively intent and burdened with immense cares, being taken away from the community, speaking with no one -- pitying the matter, he came one day to where the man To him, firm in his resolve, was acting secretly in the empty shade of a vine; and having offered his greeting, he sat down on the green grass: then he began to ask what was in his mind -- whether he would go abroad to the Danes for the Lord. He, fearing to be deceived by tricks, said: "Do not seek to know this, nor disturb my mind about these things." "No snare or trap is extended to you from me," the other replies; "but I wish to know all things more certainly about you -- whether this journey to the Gentiles is in your heart -- reveal it to one who is willing." Then the hero, cheerful at the earnestness of the one asking, declared: "Whether I should wish to bring salvation to the pagans is my firm purpose: it pleases me, and I shudder to deny that word; rather, I am seized by the love of holy piety, to go as salvation to the nations, to loose the bonds of their errors: nor can anyone turn my mind from this." Then Autbert said to him: "You shall not go alone; Autbert becomes his companion: this struggle I will enter with you for the Lord, if I am given leave to go by the Shepherd."

Chapter 18. United with the Father, they come together in the covenant of Christ.

When faith therefore had bound the minds of both in a covenant, he met the Abbot as he was returning home, and disclosed that he had found a companion for the journey, a faithful fellow-citizen, one who would willingly undertake the labor. When the Abbot asked the name of his person, and he said it was Autbert, the marvelous report brought much amazement to him; he was astonished at the novelty of the desire that possessed the man, He was noble. whom the origin of nobility from an ancient lineage, with its titles and long line of blood, made more welcome in popular affairs, the steward of the monastery. and who held the first place after himself as steward of the house. He asks whether he truly wishes to go. He confesses that he cannot endure his friend departing alone from the fatherland. He is compelled by love of the Eternal King to be the man's companion, offering whatever aid he can, if his departure be with the permission of the Brothers. The Abbot replied: "If you prefer to go, it will be permitted; however, from among our servants I assign no one to attend upon you: for I will not compel anyone unwilling to go with us, unless you should find someone who wishes to go along and become a pilgrim and exile." He spoke thus not because he was hostile, that noble father, but because at that time it was shameful and exceedingly odious to compel an unwilling man to be a settler among pagans.

Chapter 19. The Emperor provides both with what is needed for the journey.

After this, both athletes of Christ, presented before the Emperor's eyes, swear a sacred pact to wage war against the pagan shrines on behalf of God, to press the kings from afar with arrows sent forth, and to break open the hearts of the common people at close range with the sword of God. The Emperor gives what is necessary: The Emperor, giving thanks, more richly equips the enemies of the divine foes, and having judged what he believes suitable in so great a war, ordered them to depart, armed with the weapons of the Church, following the King whom he had recently plunged in the clear waters: he admonishes them to be mindful of him amid bows and swords, to hold before the King the threefold shield of faith, to strengthen those who had recently followed this camp -- lest to troops insufficiently instructed in this combat of Mars, the hostile hand, hurling its wounding arrow, should by deadly deceits bring down the unwary wing.

Chapter 20. No friend was willing to be a companion to the men.

When they had therefore departed from the Emperor The journey begun without a servant, and followed the King, no one was at their service -- neither companion nor attendant; no one wished to follow, the Father compelled no one to go. The King was ignorant, unaccustomed as he was to this bond, of what honor he ought to show to the servants of God. Moreover, he was accustomed to extend his attention to his own people, who had led their former life by a different rule: nor was there frequent care; on that account the journey was difficult and the road full of excessive toil. When at last the safe harbor of Cologne received their fleet, They sail to Cologne, Hildebold, bishop of the city, taking pity on the monks, brought them aid by assigning a bireme in which they could be conveyed and their goods stowed, built with firm joints and well suited with a double deck: by the design of that ship the King chose to be carried in it, so that he himself might enjoy one dwelling, and the other part of the ship would be for the monks. Thus love grew between them, reverence toward the holy men, greater service, to Dorestad, and a more refined attendance. Thence, passing through Dorestad past the neighboring Frisians, they halt their ships on the shore of the Danes. And since the commotion of war at times prevented the King from resting securely on the throne of his kingdom, beyond the Elbe: the Emperor fixed for him a sure asylum beyond the Elbe.

Chapter 21. As the faith bears fruit, the companion of the ambassador dies.

Here for some time the men, following the King through various places among the Gentiles and the worshippers of Christ, as was their course, They instruct the Pagans, by proclaiming the doctrines of salvation, were snatching some from the mouth of the dragon, and each day the net of faith was drawing many. Thus a new offspring of the Lord, from the womb of the fruitful mother Church, was running to the springs of the font, They baptize, and they themselves, bedewed with the rain of the sacred Spirit, began more abundantly, out of love for holy religion, with watchful zeal and frequent care, to seek boys whom they might purchase and dedicate to Christ. They open a school for boys: Nor did the King fail to hand over some of his own to them, whom they might nurture for the service of the Almighty. In a short time the school gathered twelve youths, and having also recruited certain companions from here and there, their fame grew widely with fruit. The sun had twice traversed the circuit of the zodiac while they were laboring in this school, when Death, who reaps all things, severed their companionship. It happened that Autbert's limbs were weighed down by illness; on account of which he was brought to the younger Corbie, and as he had foreseen before, Autbert dies. racked for many days with his illness, he yielded to nature at the solemn season of Easter, stripped by that blessed blow of the garment of flesh.

CHAPTER IV

The Apostolate in Sweden.

Chapter 22. About to be sent to Birka, the monk is recalled to the court.

It then happened that certain envoys from a barbarous people came to the Emperor's court: who, having conducted their commissioned business, told the Emperor that some of their people wished to be reborn at the font and dedicated to the Lord: that their King was quite ready for piety -- The Swedes asking to be instructed in the faith, only let them merit to have preachers through him. The Emperor, most ready for every good, decreed that a mission be sent to discover whether there was among the people a devotion to the faith, and if so, that they should begin to transmit to them the pattern of religion. For this purpose the Rector of Corbie was again consulted by him, whether he could bring forward some monk, either one who would willingly wish to visit the kingdoms of the Swedes, or rather one who would remain with the King, so that Anschar might depart as the Lord's legate into the region. Therefore the servant of God is swiftly recalled, and before he came and appeared before the eyes of the Ruler, he is forbidden to cut his hair or shave his beard.

Chapter 23. At the Prince's bidding he willingly undertakes the business of affairs.

The unconquered soldier's prescient mind, knowing that he was being recalled to the pursuit of battle, was blazing with love for Christ; the man resolved patiently to endure danger, St. Anschar, aroused by the memory of his revelations, should this journey by chance bring him anything bitter. And lest doubt seize his breast through twisting paths, a certain vision had established firm hope in his heart. When he was still a youth inhabiting the cradle of Mother Corbie, accustomed to seeing things to come by the gaze of the mind through dreams full of figures, he came in sleep into a hall conspicuous with light: and within, a very great company of Doctors stood ready to go forth for the ministry of the word; in whose presence, seized by a sudden transport, he saw himself surrounded by the rays of Phoebus, by a more radiant splendor descending from the high heaven, his eyes failing before so great a flashing of light. While he stood amazed, a voice sounded very similar to the voice which he had previously heard before the tribunal of the Supreme Father, saying: "Know that I have blotted out your guilt." "What do you wish me to do," he replies, "O hall inspired by the breath of the Divine Spirit?" The voice says: "Press upon the Gentiles in the word of God." The man, pondering this vision with a tenacious mind, was rejoicing in the Lord, because he saw that the things foretold were being partly fulfilled. And because the threshing of labor augments the merit of virtue, he burned to become a herald of salvation to the peoples of the Swedes, to seek his gains for the Thunderer. He offers himself ready to the Emperor: Therefore, when he came to the Emperor to be consulted -- should he undertake the journey? -- "Know that I will do," he said, "whatever you command for the Lord, and willingly."

Chapter 24. Pirates laid ambush and seized the ships.

While by the Lord's direction the venerable Pastor found for himself a companion named Witmar, He sets out with Witmar, a holy and distinguished man, he wished you, Gislemar, a proven athlete of Christ, to remain with the King. By the Emperor's command, therefore, delegated to the regions of the Swedes, to verify the words of the envoys -- whether the people of that land wished to believe -- what hiding-places he encountered, and how great a peril he faced, there is no space to recount in elegant prose. Witmar knew the evils which they endured together. When the ships had reached the midpoint of the high sea, they fell upon pirates -- a race of men insatiable for gain: there was no hope of flight. The heavens resounded with the clamor; war-goddess Bellona raged. In the first clash of battle, the sailors, defending themselves with supreme effort, drove back the defeated robbers. But in a second engagement the restless enemy He is plundered by pirates, prevailed; all things lay open to plunder, and scarcely by fleeing on foot along the shores, stripped bare, did the men escape; the rapacious pirate held the ships: he seized the treasure, the books, and certain royal gifts, leaving nothing of all their goods to the vanquished -- except what each had hidden upon himself as he fled. Cast down by the storm, many resolved to return; some to press forward: yet the resolve of the chosen soldier could not anywhere be bent. Committing himself rather to the judgment of the Almighty, Steadfast in adversity, whatever might befall in adverse circumstances, he resolved not to turn back his step before he had plowed the fields of the Swedes with the plowshare of the word.

Chapter 25. The sacred liberty of preaching enlarges the flock of the Lord.

Having traversed the sea beforehand, they completed the long road over rough and harsh terrain by foot; a hired bireme transported them across the waters interspersed among the places; Kindly received by the King at last Birka received them. At that port they found King Bjorn sojourning: their embassy declared who they were and why they had come. The King, upon deliberation, decrees what should be done. And by the nobles he is received: There was one opinion among the nobles and an equal desire -- that the holy men be permitted the right to dwell among them, the right to preach the kingdom of heaven to any willing hearer: that there be freedom to incline one's ear to life-giving admonitions and to learn the pattern of the new way. When at last it was permitted to bring salvation to the peoples, by God's inspiration a new origin of faith grew, and the word of the Lord was cherished by many -- both by the natives of the land and by those whom captivity held among them, He converts many, and it was an exultation of heart for the Christians: sharing among themselves at last the mysteries of Christ, and after a long hunger touching the bread of heaven. By the evidence of events, their labor held the proof that whatever the embassy had brought to the Emperor was true: and many, reborn in the flesh of Christ by the font of eternal water, laid aside the contagion of the old life and Herigarius the Prefect. and obtained a new garment of piety. Among them the illustrious hero Herigarius believed -- the Prefect of the town, Counselor of the King, and faithful to him -- who, bedewed with the perennial dew of baptism, raised his mind to the citadel of the highest virtue, so that as a sign of faith he built a church on his ancestral estate: and there are also certain miracles which God displayed through him whom He glorified.

CHAPTER V

The Archbishopric of Hamburg.

Chapter 26. The Emperor rejoices at the return and accomplishment of the Legate.

Therefore, for six months the men were sowing the seeds of the life-giving word among the peoples, with Christ plowing the furrow, and as was the custom of the land which the King himself had designated, they returned with their letters and revisited the blessed lights, so that experience provided them with a sure proof of the Emperor's complete official favor. What the Lord had done for them -- that the faith had been opened in those regions, The Emperor joyfully receives the returning man, that the Gentiles, cultivated by the plowshare of the word, were returning a twofold crop from the seed -- they reported. The Emperor, exulting with a cheerful spirit at this favorable report, while rendering thanks to the Almighty, recalling that the radiance of the Godhead had once arisen among the Danes and had emptied the deep night, sought with diligent care how a Pontifical See might be established in the lands of the North, so that the boundary of the Empire, enclosed by such a limit, He resolves to erect a bishopric, might become the beginning of a Kingdom that would have no end; so that the very opportunity might more frequently compel the Rector of that Church to go into those parts, whence the fierce barbarism, broken by the lighter hoe of doctrine, might yield more abundant fruits.

Chapter 27. What the King proposed, he left in suspense through death.

Now when King Charles subdued all Saxony by the sword and washed the nation with baptism, and by establishing his own bishops for each people, What Charlemagne had decreed to do, he wished those who are beyond the Elbe to be under a Bishop: for the Prince was decreeing that a Bishop be placed in those borderlands, who would govern the summit of the highest honor -- namely, a metropolitan church -- from which, by God's breath, the origin of faith might trickle down to the remaining peoples and the lands beyond. The church which first grew up in those places Amalhar, a Bishop from the lands of the Gauls, consecrated: but Augustus committed the diocese, subjected to no bishop's jurisdiction, to Heridac; and he would have promoted him to the summit of the highest honor, had he not been more swiftly overtaken by the time of his death.

Chapter 28. The city where the North Wind blows becomes first in the climate of the world.

But when, after the death of his father, Louis rose to the pinnacle of the kingdom, admonished by certain persons concerning the homeland beyond the Elbe, he distributed it among two bishoprics: for the Emperor did not learn what his father had once purposed -- that he, the subduer of lands, wished to place a Bishop in that region. When in the regions of the Danes and Swedes, by the salvific lot of Christ, grace had gradually borne fruit in the life-giving fragrance, so that the hope conceived from the faith might be made firmer by the result, and the father's intent might through him come forth into action, the Rector of the Roman world, the golden light of the world, the magnificent victor and worshipper of God, Louis, that he might act more prudently with counsel before many, He establishes Hamburg as a metropolis: convened a Synod in the city of Hamburg, assembled the nobles of the kingdom, and the elders came, by whose judgment, through the synodal censure of the bishops, they decreed that a city situated beyond the river Elbe in the territories of Saxony should be the mother, the capital, and the tribunal of the churches of the Nordalbingians -- that it should be set above all the lands and peoples of the North alike... and be their metropolis. Every priest and bishop to be sent in those regions should go forth from the Bishop of this See.

Chapter 29. From the anointed head, the mitre drips with dew.

Therefore, with the entire assembly of the Synod applauding, the first among the bishops -- the venerable Ebo of Rheims being present, and Otgar of Mainz attending, with the Bishop of Trier standing between them -- the Emperor caused Anschar to be consecrated as Archbishop at the altar, Anschar is made Archbishop, and around him Drogo, at that time Hierarch of the Palatine Chapel -- Drogo, the illustrious Bishop of the city of Metz -- performed the rites. Among the Fathers whom the summit of the Empire had assembled in the city was also Helingand and his co-bishop Vulgericus, who had previously held that diocese through a divided episcopate, confirming the matter and anointing the Father's head with the unguents of Hermon, with which Aaron's beard was fragrant. But lest this diocese be reduced to nothing by barbarian incursions, He receives the cell of Torhout, the Emperor, as a consolation prepared against the hazard of danger, conferred upon the Church for all time the cell of Torhout on Gallic soil, to which the Bishop might retire when fury raged, avoiding the tumult.

Chapter 30. By the Pope's decree he is sent as Legate to the Scythian world.

So that this entire precept might be firm through every age, envoys were sent to Pope Gregory in the city of Rome, accompanied with much honor, to ratify the same: two went together, with Count Gerold accompanying, and Radold and Berold as leaders, He is honored with the pallium by the Pope, Rectors of the churches of the worshippers of Christ, to confirm these arrangements by the decrees of the Apostolic See. The blessed Pope approved the King's commands and, by bestowing the adornment of the pallium, sanctioned them with the protection of Apostolic right, establishing that the Bishop should be the Legate of the Roman See to the world He is established as Legate to the northern peoples. which the barbarous nation of the Danes and Swedes worships, and which the peoples worship toward the citadel of icy Boreas, together with Ebo, to whom the lot had previously fallen -- and the liberty of teaching publicly having been granted to him before the place which the venerable earth of the blessed body consecrates, before your shrine, O gatekeeper of Paradise -- he added a tremendous edict of anathema upon this, by which he who would subvert this good by the battering-ram of fraud, or the hostile enemy who would oppose the Emperor's endeavors, would know himself to be bound with the prince of death.

Chapter 31. Ebo of Rheims was the first to bring the word of God to the Danes.

Now, what the pen has woven earlier: Ebo of Rheims had previously received, in the name of Pope Paschal, the lot of this office and of the people to be called. For that angelic man, a gentle dove without gall, as it is right to believe, when he had been inspired by the breath of the interior Spirit, desiring to bring salvation and to pour into the peoples from heaven the eternal light, grieved with a mournful heart for the Danes, as the Bishop of Rheims had formerly been. whom he saw entangled in error and following the arms of the Emperor. But like a lamp ablaze with a kindled heart, he burned with the desire to succor the nations plunged in the horrible darkness of perdition, prepared to give himself and all that was his entirely for Christ. Augustus had ceded to him the estate of Wela beyond the Elbe, which he might inhabit when he visited the homeland. Therefore Bishop Ebo frequently visited the place, dispensing many things, pursuing the gain of souls, and confirming in the faith those washed by the rain of baptism.

CHAPTER VI

The Arrival of Bishop Gautbert in Sweden, and His Exile. Hamburg Burned.

Chapter 32. By right of his ministry, Simon is appointed in Ebo's place.

But Father Anschar, having happily returned to the city, judged, when Ebo consulted him about these matters, that a bishop should be consecrated for the land, Gautbert is made a helper, who would be present to the peoples in the pursuit of the Godhead, an Apostle granted to the world by right of ministry, and a vicar to him in establishing the law of the Lord: for he could not be present in two places at once. Therefore, with the pious Emperor favoring him, the noble Ebo girded the loins of a certain Gautbert with the episcopal belt, He is consecrated Bishop, and watered his head with the dew that drips upon the hills of Zion from the mountains of Hermon. He conferred the adornments which ecclesiastical usage requires, and amply supplied the expenses of the journey, from his own abundance and likewise by imperial gift. And he directed the man on his behalf to the peoples of the Swedes, so that the legation committed to himself would pass to him, and he would exercise the office of his vicegerent in the world.

Chapter 33. By Gautbert's teaching the darkness of Hell is put to flight.

After this, the Emperor's clemency conferred upon him the cell of Wela, which he had first ceded to Ebo. That Father, however, had obtained this for his own disciple: that it should be a permanent asylum of a fixed station for him, and that place should be available for his use. The King, however, and the people of the land, received Simon (for grace of ordination had given him this name) Called Simon, with honor. And because He who governs the hearts of men, who sets the seasons for events and surrounds the ages with an eternal rampart, with the leading men of the land and the King favoring, he began to build a church to the Lord from its very foundation He converts the Swedes, and to publicly transmit the form of belief. You might see the Christians placed there rejoicing, the Gentiles drawing the waters of God from the font, the army of believers growing with each passing day, and the chariots of Egypt being plunged in the flood, while Israel sang songs in sweet-sounding Psalms.

Chapter 34. He educated many boys whom he himself had purchased.

Anschar, truly carrying out vigorously the duty of pastoral office as Father in his own diocese, As St. Anschar did with the Slavs and Danes: thence by the example of his life and by instruction, was gaining many for the Lord by purchasing boys -- some of the Slavs, some of the Danish nation, some captives to be nourished for the work of God; retaining some of them with himself in doctrine, he directed others to the breasts of the aforesaid cell. But he had as companions those whom Corbie sent -- the mother of saints, the blessed cell of monks -- and the school of Hamburg, taught by these Masters, grew and, brought to its flowering, poured forth its fragrance.

Chapter 35. The Father flees the city: the black barbarian seizes it.

Therefore, while both Bishops were governing worthily in God's service, it happened that pirates surrounded the city of Hamburg When Hamburg is besieged unexpectedly with a large fleet; a great multitude of the native inhabitants could not be gathered for the defense: the swiftness of the enemy broke the interval of time, with their terrifying circuit surrounding the walls. The besieged had no strength to ward off the perils of death, since Bernarius, the Prefect of the city, was absent. The Father, situated in the city, attempted at first amid the terror of the tumult to hold his position; He escapes by flight: but when the barbarian force burst through the wall, supreme terror compelled him to yield; scarcely seizing the sacred relics with him, he escaped intact, though the enemy stripped him of his cloak. The clergy yielded like laymen, fleeing through trackless ways; and some were captured, many were slain. But the fierce barbarism, spread through the entire city, The city is plundered and burned, after it had amassed the treasure and spent two days, departed laden with spoils, having set fire to the buildings. By this fire the house of the Church and the cloister blazed, as did the other sacred objects; the books were consumed by the flames. Yet the Father did not groan on that account, even though in that storm he had lost whatever he had prepared there. He loses everything. In the loss of his possessions, steadfast patience prevailed.

Chapter 36. Simon is driven from the land, grief-stricken by the death of his nephew.

Since he was therefore afflicted with many pressures, and his wandering band was carrying the relics through the surrounding area, and he could find rest nowhere, fury broke out among the Swedes against Gautbert, and a certain part of the populace, ignited by the torch of madness, By the Swedes surrounding the Bishop's lodging, brought forth Nithard, the innocent nephew, to death by the sword -- Nithard is slain, his martyrdom obtained for the name of Christ. But binding his other companions and Gautbert himself, they shamefully expelled them, stripped of their possessions, from their shores. But God, who sees all the hidden moments of things, did not allow this wickedness to pass unavenged: Others are expelled, for the impious band, punished within a few days, suffered destruction by various kinds of misfortune. We record, however, the calamity of one man in place of all.

Chapter 37. They repented of their crime through the terror of the punishment that followed.

There was in that land a certain very wealthy man: his son had taken part in this outrage, and carried a share of the spoils to his father's house; The one who kept a book taken by theft is punished, but he soon perished by a sudden death, and together with him his wife died, and likewise another son of his. When the wretch saw himself bereft, he believed it to be the offense of the gods and sought the cause from a soothsayer. The soothsayer, casting lots, asserts that the gods are favorable to him, but teaches that the offense has been committed against Christ. And that Christ can neither be appeased, nor the force of the disease be entirely repelled, as long as he possesses His property. Therefore, terrified by the augury, that barbarian, turning his house upside down, found a book among his possessions; this he proclaimed throughout the entire populace, and when he could find no one to receive it -- for the pitiable plague had terrified the minds of men with fear -- the barbarian, shuddering at keeping the holy book under the roof of his own house, lest the wicked plague utterly destroy his household, He ties it to a fence. hung it upon a fence in the sight of his neighbors. Afterwards, since no one from the populace dared to resist, the judgment stood open by which the punishment for the crime was manifest. A certain worshipper of Christ took the book from there.

CHAPTER VII

Ardgar's Journey to Sweden. The Miracles and Death of Herigarius.

Chapter 38. A hermit priest is sent to the peoples who lack one.

After the profane had been thus afflicted by the deadly plague, there was no Rector there for seven years after. Ardgar is sent to Sweden; On account of which Anschar, touched by deep sorrow, directed to them a certain hermit named Ardgar. Herigarius received him with great honor -- the son of Anschar; nor did the people, chastened by fear, oppose him, although they often reproached the man with ancestral taunts before -- that he had no deity. But his reputation had already shone with wondrous signs.

Chapter 39. The crowd is drenched by rain, the sick man is strengthened, the enemy presses in.

On a certain day by chance, when the crowds were assembling and the common people preferred the idols to Christ, he said: "Let us," When the idolaters are overwhelmed by rain, he said, "make a trial concerning the religion of the gods. Behold, there is a great shower upon us in the clouds; if anyone in this crowd shall not feel the rain, let it be a manifest proof of faith that he is a friend of the supreme Godhead." The crowd had made shelters from felled trees; Herigarius remains untouched: far off, he had sat alone with a boy. But when so great a downpour fell from the sky that the flooding torrent had utterly leveled the shelters, and the people were drenched as though in the midst of the waters, Herigarius did not feel a single drop of rain. This also came to pass, that at some time his leg ached so severely that he could not move himself by his own strength. But when the pagans urged him to appease the idols with vows, by sacrificing to the gods in the customary manner, he spurned them and had himself carried to the church, He is healed of the pain in his leg: and there, praying with tears, while crowds stood around on all sides, he merited a swift healing, with Christ as physician: and returning home sound, with praise for the Lord, he strengthened his resolve by checking the profane crowd. Avound, deprived of his throne, King of the Swedes, having gathered Danes and led by desire for plunder, landed at Birka, while the people feared robbery, mockery, and slaughter; since they had no strength to repel the King, it was decided to seek a treaty. The King demands that a hundred pounds of silver be counted out to him as a man's ransom, as tribute sent for peace. The terms of the King greatly displeased the Danes: they desired to fall upon the people, to overthrow the city from its foundations -- The plundering by the Swedes is averted the populace had been driven together by the tumult to which they had migrated. The wretches, conquered by fear alone, resolve that what they cannot achieve by arms they will protect by prayers. But Herigarius, trusting in the defense of Christ, rebuked the citizens: "By empty rites," he said, "you heap poverty and ruin upon yourselves. What good are idols? They can succor no one. There is a God in heaven, whose aid, if you seek it with your heart, With Christ invoked, will truly preserve you from the enemy." The counsel was approved; the people vowed gifts to Christ.

Chapter 40. The besieged are spared; another city falls to the Danes.

But the King sought by lot whether that same place would fall to the Danes as plunder according to their wish. The lot commanded the King to march to another city; The enemy having marched elsewhere: and the Danes, having swiftly taken that city with no one opposing, returned merrily to their homes with much plunder. The King, moreover, returned all the silver of his own accord. Then Herigarius taught the people by manifest wonders that the power of Christ was supreme. Herigarius dies. After this he fell ill and rested in the peace of sleep.

CHAPTER VIII

The Death of Fridburg. The Return of Ardgar from Sweden.

Chapter 41. A woman, strong in the love of God, obtains her heart's desire.

In those times also a certain faithful matron firmly maintained the worship of piety among them: whom neither the barbarian storm nor mortal want A matron steadfast in the faith, could prevail upon to bend; but she always clung to Christ and preserved the resolution of pious faith even to the last moment: for when ruinous old age pressed upon her, she had a small quantity of wine stored in a vessel, so that in dying she would not be without the Sacrament. When it had been with her for nearly three years, it happened that Ardgar, a minister of the Lord, came; Fortified by the Eucharist, she dies, from whose hands, having received the body of Christ, she was released from the heavy burden of flesh and sought the abodes of Paradise.

Chapter 42. The virgin is amazed to find money in the empty purse.

Now this woman had previously instructed Catla, while still living, to expend her property upon the poor of Christ. The daughter, eager to obey her parent's commands -- after her mother had died -- promptly set out for Dorestad: there, having joined herself to faithful persons, The money is distributed to the poor, she distributed the treasure she had brought with her throughout the most sacred places. And so on a certain day, exhausted with toil, she sent four coins to buy wine for herself. After regaining her strength and completing her affairs, she came to her lodging, placed the sacred store of gathered money far away, It is found again in the purse. which had been emptied, and left it open. But suddenly she found it full of silver. The woman was struck with terror at so great a wonder. And when she had related the cause to the priests, she learned from them this word: that the riches she had scattered and the labors she had borne at her mother's command had penetrated the depths of heaven; therefore the woman should believe that Christ had filled up again the purse she had emptied.

Chapter 43. The land is deprived of sacred rites; the Hermit departs from those shores.

When Herigarius had put off his mortal frame, and Fridburg the faithful matron likewise departed from the earth, Ardgar the hermit and priest of Christ Ardgar returns from Sweden. turned his mind to recovering his former life: and leaving the place, he returned whence he had come, and thus the blessing of a priest once again failed in those parts, when the holy Hermit withdrew.

CHAPTER IX

The Bishopric of Bremen United with Hamburg.

Chapter 44. The King dies; the kingdom comes to division and ruin.

Meanwhile Louis, the star of the world, fell: after the King's death the partition divided the kingdom, St. Anschar, which most grievously weakened the cause of Father Anschar. In the division of the kingdom, Charles, to whom Francia fell, removed from the Bishop's right the cell of Torhout, Torhout taken away, which his father Louis had previously bequeathed to him: nor could the advice of the Brothers bend the King's resolve. And when want of resources pressed upon the man, his ministers, broken by adversity, abandoned him. He is pressed by penury: Yet the Pastor himself persevered in that place on behalf of Christ.

Chapter 45. He is made Rector of Bremen and recovers his own flock.

But God, who governs the hearts of kings, stirred the mind of King Louis concerning this matter, that he might succor his afflicted affairs: therefore the Emperor, by synodal judgment, augmented the Bishop with the See of the church of Bremen, which was vacant of a Rector. And lest the Bishop of Verden should suffer any loss in this, the Synod judged that the bishoprics should be distinguished -- that is, the See of Verden and that of Bremen -- by the same arrangement by which Louis had previously separated them. With these things thus disposed, he himself assumed the governance of the church of Bremen. Moreover Walgar, Bishop of Verden, He also receives the bishopric of Bremen. took up his diocese beyond the Elbe. Again, the bishops, holding a synod about the affairs, decreed that it could not seem just to them that another should hold the See where the Father himself had been consecrated Bishop, since the Roman Pontiff had already declared that place to be a Metropolitan See. Therefore with a common vote the King and the most illustrious order of bishops established the Father in his former See: Walgar yielded, and thus the matter was peacefully settled.

CHAPTER X

The Union of the Bishoprics Approved at Rome.

Chapter 46. The bishop yields to him; a legation proceeds to Rome.

Now it happened that the city of Cologne was vacant of a Rector at that same time, which was less of an impediment to the affair; for since the See of Bremen was subject to it, The Archbishop of Cologne the Bishop's cause required his favor. When Gunther at last obtained the governance of the city, Anschar urged him to ratify this; but he proved himself exceedingly contrary. Wherefore, with two Kings assembled in the city of Worms -- Contrary, namely, Lothar and Louis the Great alike -- it happened that the matter was brought before the bishops of the realm. When all professed that this had been done justly, Gunther himself began to resist with manifold arguments, saying that it was neither good nor fair that he should be deprived of the honor of the See committed to him. At the admonitions of the bishops, and finally at the entreaty of the Kings themselves, He consents, and with the whole assembly of the Synod urging, he assented: and he promised that he would yield to the laws, if the Pope should approve the same canon. The King, wishing to augment his own and his father's work, sent Bishop Solomon to Rome, Having sent legates to Rome to bring this matter before the ears of the holy Pope Nicholas; and Anschar for his part ordered Nordfrid to go.

Chapter 47. The Pope approves the matter, unites the two, and thereupon speaks.

The Pope received the legates with the honor that was fitting, and having weighed their mandates with a watchful heart, judging this to be Catholic and piously cautious -- to extend a hand to peoples buried in the night of errors -- The Pope confirms he ratified the King's desire and approved the canon. We think it good to set down here his words, so that the reader may wish to know in brief, with all elaboration avoided, the sequence of events amid this ignoble song. After the page, sealed with the mark of the Roman seal, had reviewed as much of the preamble as it pleased, it continues: "All that Bishop Solomon, sent by Emperor Louis, has communicated to us has reached us, explaining to us that power has been granted to Anschar, His legation, to be the Legate of the Roman See in the Scythian lands, adorned with the honor of the pallium. And we follow the footsteps of our predecessor Gregory, and kindly favoring the vows of the great Kings, we confirm the canon and decree that Anschar himself shall be the bearer of the sacred law to the peoples who are in those regions: And the Archbishopric of Hamburg: that if the light of faith shall illuminate the world, let him preach armed with the sword whose keen edge is the Holy Spirit, through which he may strangle the scaly serpent. The Church, moreover, over which the Savior of the world Himself presides, which the Virgin consecrated with her honor, we decree to be the See of the Nordalbingians, that this house may be the chief and metropolitan seat of bishops; and when he shall have dissolved the bond of nature, let a worthy successor claim his staff."

Chapter 48. The King unites both cities under the jurisdiction of the Church.

But since Charles, the brother of Louis and another son of Emperor Louis, who as father had conferred Hamburg upon the Bishop and the clergy to nourish with sustenance and worship, had violently taken away Torhout -- because, after the partition of the kingdom divided the brothers, And the bishopric of Bremen united with it. the King kept the cell in the portion that he received, where Francia slopes toward the declining regions of the world. The custodians and ministers of the sacred altar began to depart from the place, their sustenance being denied. For these reasons, therefore, the mission to the Gentiles fell silent: the Metropolitan See itself almost ceased to exist. Meanwhile the Bishop of the city of Bremen closed the path of the flesh, snatched from the storm of the blind world. Since this city was near to the Metropolitan Church, the King, perceiving it to be orphaned, to be perishing, and indeed that both were in danger of being utterly overrun by barbarism, decreed that the Sees and cities be united, supplementing Hamburg by subjecting Bremen. This was made clear through Bishop Solomon: "It must be confirmed by the strength of our Apostolic right; we have determined the cause to have been justly examined and to be profitable for the peoples to be rescued from their errors. Since it is lawful to do what does not conflict with the law, and since it is even more right to augment a new Church, which is often troubled by uncertain hazard."

Chapter 49. He strengthens the decree by adding a tremendous anathema.

Hence, by God's authority and by Peter's warrant, what the King requests is determined: that Hamburg and Bremen He exempts it from the jurisdiction of Cologne. should no longer be called two separate dioceses. So that the one place and the other shall no longer be separate, but as if one and the same body, there shall be one and the same throne; whoever shall hold the See shall be Archbishop -- as the blessed Pope Gregory had already decreed. Yet whatever is believed to have been previously taken from the Church of Verden, let it be restored from the jurisdiction of Bremen; and whatever bishop the city of Cologne shall raise up to the episcopate, let him oppress the Church with no lordship. Moreover we ask that he himself, and all who revere the Lord, assist them by lending support, to whom it falls by the lot of their ministry, under Christ's auspices, to serve -- for which a more abundant reward in Paradise shall be given to him who calls forth all peoples; whoever receives him receives the one who directs them to the work of piety. Wherefore, whatever King Louis has vowed, whatever he has dedicated to Christ, we confirm by the strength by which we hold the rights of Peter. And because the crises of past affairs compel us to take anxious care for what is to come, we slay with the sword of anathema every person who barks against these endeavors, and condemn them to burn by Satan's lot in the fire of Gehenna."

CHAPTER XI

The Mission to Denmark Resumed: A Mission to Sweden Prepared.

Chapter 50. He restores the church among the Danes by the King's gift.

Therefore, having received the See of Bremen in this manner, Anschar burned once again to deliver the commands of salvation to the Danes, and frequently approached the King. At that time Horic alone happened to hold the kingdom, St. Anschar is familiar with the King of the Danes and he began to bend him now by attentions, now by gifts, so that it might be lawful to open the kingdom of heaven to the people and to introduce the mysteries of Christ into the land. The King therefore began to venerate the man, who was more frequently sent on behalf of the kingdom's alliance, as one of his chief friends, and his faithfulness was so great that if the Kings had to decide anything, the Bishop served as mediator. Thus, admitted into friendship, the Bishop was constantly persuading the King to become a Christian. The King favored him, captivated by the sweetness of his word, confessing that he wished to merit the protection of Christ. Then he suggested to him that nothing was more pleasing to Christ than if he would permit a church to be founded somewhere within his dominion. He builds a church at Schleswig, The King assented with a pious nod, and in the harbor of Schleswig he permitted a church to be built, and allowed anyone wishing to convert the freedom to hasten to the clear water of the font.

Chapter 51. With the new flower of faith, the harvest of paradise abounds.

Therefore, the Father having lawfully obtained this work of piety, no delay crept in; what he desired he duly accomplished. As the place received a priest of Christ to administer the Sacraments to the peoples, He converts many, the new glory of faith grew. Some leading men of the town had previously come to the water of baptism, and many also were receiving it; both sexes hastened to be plunged in the sacred waters. Now to sailors safely entering that very harbor, the abundance of all goods surpassed all else. But since for some it happened to survive after the water of baptism, a great portion departed in their white garments -- having indeed received the admirable sign of the Cross, they believed it good to defer the use of baptism until the last moment of life, Health restored to various persons during baptism. so that, newly reborn in the Lord from the life-giving font, they might breathe forth their happy souls immaculate. Many who were languishing, from the very fear of death, had themselves bathed in the perennial dew. Soon the divine healing, spread through their sick limbs, restored the people to health, their diseases having been driven away. Thus your offspring, O Christ, grew up in that place.

Chapter 52. Where Simon refuses to go, the Pastor presses on for the Swedes.

The Pastor also began to take care for the peoples of the Swedes, since there was no priest in the region, and he began to ask the aforesaid King Horic to bring him aid so that he might visit those peoples. The King heeded his prayer and promised assistance. The Bishop brought the matter to Simon-Gautbert, that it would be good to test the minds of the people a second time, Gautbert refusing to return to Sweden, lest through neglect the planting of the faith should go to ruin, which had formerly trickled into that region. But Bishop Gautbert confessed that, having been expelled from there, he did not dare to return to that place, lest the relapsing populace should renew hostilities against him. It would rather be more fitting for the one who had first brought the commands of salvation to the Gentiles, and had suffered nothing adverse from them, to enter this struggle; he himself could not go, but he would send his nephew, who would open the Sacraments of God to those same peoples, dwelling among them -- if perhaps, with the darkness removed, the light of the Gospel might pour its rays into that world. With this plan set forth, both bring the matter to the Emperor's ears. Furnished with letters from the kings, he himself goes there. The King, praiseworthy in the Lord, approves this and directs the herald of Christ thither to the King of that land, just as his father had previously done, giving separate instructions for private affairs.

Chapter 53. The words of the Prophet are arrows to his anxious mind.

When the entire legation hung upon Anschar, the Divine ardor began to impel him to this. A certain vision urged him to hasten on the way: pressed by a whirlwind of cares on account of the uncertain journey, He is encouraged by the memory of a vision once granted to him, he had seen himself come to a place in which there was a multifold arrangement of houses and many recesses. There a certain man, running about, said to him: "Cease to fear, and let not this journey trouble you: for here you shall know there is a certain Prophet for you. That no doubt may enter your mind, take heed -- the most renowned Abbot Adalard was once sent to you by the Lord as a prophet." He replies: "Tell me, I ask, where shall I see the Prophet?" "You shall find him through yourself," he says; "it is not permitted to reveal more."

Chapter 54. He searches and hesitates; then that Prophet comes before him.

Searching for the man, he circled about in the ring of houses, turning this over in his mind: "I shall prove him to be a Prophet thus -- if he reveals the secrets of my mind." When suddenly, entering a certain hall of pleasant light, And the words of St. Adalard. he saw an old man sitting aloft, and recognized him; and the man thus began to address him: "Islands and peoples far off, attend to this word: God has called you from the womb and from your mother's belly; He has made your mouth like a sharp sword, has cherished you in the shadow of His hands, storing you like a chosen arrow in His quiver. 'You are my servant,' He says, 'because through you I shall be glorified.'" Saying this, he stretched out his hand and added: "And now the Lord God has given you as a light to the Gentiles and for salvation, even to the ends of the earth. Kings shall look upon you, and princes shall arise before you and worship the Lord, glorifying you." When therefore he had seen this prophecy fulfilled beforehand, he believed himself to have been divinely inspired to go to the peoples in the remote regions of the North: hoping that he might be blessed with the palm of martyrdom.

CHAPTER XII

The Mission to Sweden. A Church is Built.

Chapter 55. Horic commends to Olaf how great is the man's virtue.

Therefore the Father, at last undertaking the labor of the journey, brought along with him the envoy of King Horic, who would say to King Olaf: He is introduced by the Legate of the King of Denmark, "King Louis directs to you a servant of the Lord, whom you should know to have been proved by me in all things -- distinguished in character, holy, and a faithful man. This man (for his virtue surpasses the men whom I rule) I have permitted to introduce the worship of the Catholic faith among the peoples of the Danes; I ask that you grant the same in the dominion of your kingdom."

Chapter 56. By anticipating the old man, Satan had overturned the world.

Having spent therefore roughly twenty days, he arrived at Birka: He finds Sweden in turmoil, and found that the King and the throng of the people were seething with great tumult by the impulse of the Demon of errors. For a certain man had by chance preceded the blessed man, who had told the people that the deities of the land had appointed among themselves a certain assembly, and that one sent from the gods was being made known to the peoples: "Until now you have held your land in peace at our favor; we were favorable to you as long as you worshipped us. But now your sacrifices to us fall more sparsely, and what is graver still, behold, one God is being introduced, an enemy to our sacred rites and altars. If it is of little consequence to you to render worship to us, since we know that your King Horic is among our assembly, let this foreign God be among us as a domestic deity, and appease us alike with your vows; but let that eternal deity not enter your world."

Chapter 57. The crowd terrifies him; the King applauds and gives good assurance.

This error had so perverted the peoples that they were offering vows and sacrificing with incense to a deceased King, having laid the foundation of a temple. But the Father approached his old friends about this matter, who told him that the man had come in vain, and that he could not depart alive unless he ransomed himself. He entertains the King at a banquet, He replies that he would give nothing out of terror of death: rather, he was prepared to undergo torments for Christ. Afflicted upon these matters by the diverse storm of his mind, he took counsel to bind the King to himself with gifts: he invites him to his lodging, sets a table, and offers presents; then at last he sets forth more openly what he desired. Enticed by the sweet discourse of the Father and his frequent attentiveness, the King plainly declares that the mandates are pleasing to him; but that previously, not by the King's command but through a popular sedition, certain men had been expelled from those regions, and now he could not decide the cause alone, With favorable success. unless he first consulted the deities. "But let your envoy," he said, "be present with me at the next assembly, if you wish, and I will petition the people. I will probe the secret will of the gods by lots. And if the gods approve what you seek, and the people praise it, your business will remain undisturbed. But whatever shall come to pass, your envoy will inform you."

Chapter 58. He foreknows from heaven that everything he seeks will be granted.

Having received the King's response, the herald of salvation sought the protection and safe refuge of Christ: He understands that the implored aid of God will be at hand he fasts, keeps vigil, weeps, and casts his limbs upon the ground. When therefore so great a trouble of affairs was tossing the man, and the appointed day of the assembly was now drawing near, it happened that while the priest chanced to be offering sacrifice at the heavenly table of the altar, the Holy Spirit of Christ was poured in: and indeed, conceiving the divine dew in his breast, he knew that the matter would turn out as he wished. Then he admonished the priest not to fear, since the divine power was assuredly favoring him -- which was made clear to the Brother, because he had previously comforted him by many signs from heaven. The Father's faith therefore proved true: for King Olaf A lot drawn, by chance, in favor of the faith. first recounted his mandates to the chiefs. They resolved to seek the gods' favor by lot. Immediately they went out into the field, as their custom demands, and having cast the lots, they saw that God willed that the true faith should flourish in those shores. This matter is immediately reported to the Bishop through the information of a friend: let him take comfort, be consoled, and act with a steadfast heart, for God has granted him his wish. The angelic Father leaped for joy, upheld by this consolation.

Chapter 59. The crowd roars; an elder speaks, and error falls silent.

When the day of the assembly arrived, the King himself convened the people at Birka: then according to custom the herald proclaimed The popular tumult to the entire gathering what the Bishop desired. A mingled clamor and frequent tumult arose: the unjust error of the faithless crowd makes them querulous. While they seethed with confused murmuring and clamor, a certain man more advanced in years, rising in their midst, Is appeased by the speech of an elder thus addressed the King and the same people: "The worship of this God is worthy of approval by right," he said, "since He is present with His aid to those who hope in Him. This we have proved by experience often in the greatest perils. Some of our own people at Dorestad have already voluntarily received the anointing of chrism and the sacred bath. A grace which we were free to seek from afar has come to us. And now in our hands we hold the hope of freedom. Why then do we reject so useful a counsel? Experience proves that this God removes every peril. Let us permit the servants of this God to dwell among us. (Here some verses are missing, as is also noted in the prose book) [...] They cannot be proclaimed, or if they are unwilling to aid. In whom there is certain salvation -- let us win Him to ourselves."

Chapter 60. The assembly disperses; the other part of the land agrees.

To such a speech the assembled crowd applauded, The tumult being calmed: that the worshippers and ministers of Christ the Lord should dwell among them and perform the sacred rites. The King dissolved the assembly and made known the word to Anschar: but he himself could not yet freely yield to him, until the other part of the kingdom, to which he would refer the cause, should approve the deliberations. Therefore, on the day of the assembly, when again amid the throng of the people the King had declared the same matter through the herald, the mouths of the entire crowd resounded with favor.

Chapter 61. The King assents, the water flows, the Priest takes his station, and the King departs.

But when he had accomplished what he wished, with the people applauding, the King summoned the Saint to himself and gave him the liberty of building churches throughout the region: He builds a church, he decrees that priests should be with him, and grants that all who wish may freely be plunged in the clear waters. The Bishop commended Heribert -- whom we have said was a kinsman of Gautbert -- He places Heribert in charge, to the King's hands, so that the mystical sacred rites might be protected under his patronage. In the town the King gave a plot of land on which he might build a chapel; the Father himself purchased a house and garden with money. Then, since the King pledged to show honor to the priest, He returns. and having received the King's guarantee, he returned to his own city.

CHAPTER XIII

The Growth of the Church in Sweden. A Military Victory.

Chapter 62. In his dreams Christ presents His back to the scourges.

The Father foreknew this anguish of mind and labor of the journey long before he set sail. He had seen in his dreams Christ bound and beaten with scourges The Passion of Christ seen in a rapture, as once before, about to undergo the torments of the Cross. ... by chance in His presence through the city of Salem, being led to Herod and again being brought before the Governor, while the soldiers on every side were tearing the Lord's limbs, and He groaned under blows, and His immaculate face and neck were drenched with spittle, he burst forth and exposed himself to the very scourges, receiving the blows and stripes upon his back; prostrating himself therefore and clinging to His side, while he covered the remaining parts of His body entirely -- for he was shielding them as best he could -- he could not veil His head. The soldier of the Lord did not at first understand what the vision signified, but when he returned from thence, as he considered within himself through how many crises of affairs he had passed, how greatly he had been mocked, how much abuse the profane men had vomited upon him, He is strengthened in enduring adversity. it became clear that Christ had borne these insults in himself. But the head of Christ is God, His members are the faithful, in whom He suffers the struggles of piety by His affection.

Chapter 63. The Danes engage in war with the Chori under a dire omen.

How great the salvation of thus believing in Christ -- the barbarous nation at last learned and proved it by the fortune of wars. A certain people called the Chori, inhabitants of the Scythian world, The nation who had been subject to the rule of the Swedes, breaking the alliance, dissented and tore apart both pact and pledge. Nor was this matter hidden from the Danes, who were bold in war. Therefore, with a strong force and a great fleet assembled, The Curlanders victorious over the Danes, having traversed the waves, they landed on the shores of that people and pressed war -- so great the lust for domination, so great the hunger for plunder. But the people, divided among five cities of the kingdom, alarmed by so great a terror of the tumult, gathered as one and began to resist with all their strength; and with the Danes subdued in great slaughter, they struck down the enemy, ground to pieces, to half their number. Part of the luckless fleet departs; the other part lies open to plunder. And the victorious host seized silver and gold, the vessels of men, garments, shields, their weapons, and battle-axes.

Chapter 64. King Olaf's army captures and destroys Seeburg.

When the disaster of the Danes was discovered, Olaf, King of the Swedes, gathered ships and assembled the entire nation of his empire, desiring to acquire renown -- The Swedes attack: if, as victor over the Danes, he should prove superior in spirit and arms, and should become King and ruler of the land as before. When the ships had therefore been conveyed across the sea and received in a safe harbor, they massed together and, with an assault made, swiftly attacked They burn Seeburg, a certain city of that kingdom fortified with seven thousand warriors, stormed Seeburg, and consigned it to the flames.

Chapter 65. He threatens Apulia: Mars stains the weapons with blood on both sides.

Then the men, having gained confidence from this first success, leaving their ships drawn up from the sea and the harbor behind, marched on foot for five days: They besiege Apulia. they surrounded Apulia -- a city celebrated for fifteen thousand warriors, powerful in spoils, arms, and wealth -- with a rampart and battered the walls with a ram. From the high towers the citizens fought back in defense, repelling the men with missiles, stones, and stakes. Like a shower of black hail, flying iron strayed on both sides and brought a lamentable doom to the unwary. The uncertain labor of war had dragged on for eight days: no rest within, a most frequent assault from without; and without hope of victory there was crash and attack from the city -- wound, pain, groaning, blood, fury, anger, tumult. The lot was equal for those shut out and for those enclosed behind the rampart's strength.

Chapter 66. Having cast the lot, they groan that the gods are absent from the camp.

The ninth day of battle broke the hearts of the Swedes: their hands trembled from slaughter, and strength likewise departed from their bones. They deliberate what to do -- should they return, or abandon the city? But the fleet is far away, Aid not obtained from the gods, the road is long, a most grievous enemy threatens from behind; their fierce desire is death itself. Behold, they fear to die, yet they refuse to yield in war. Whether they should take the city by arms or retreat in safety, they inquire by casting lots according to their custom: but it was discovered that the gods were unwilling to bring them aid. When the result of the dread casting of lots was spread through the camp, an excessive horror seized the wretched throng: they weep, they mourn, they wail; they bloody their breasts with groaning and beating. They grieve, The wretched band accuses itself with mournful laments: "O pitiable band, a lost nation, where shall we flee? No hope of flight, no hope of a road: the gods have abandoned us; they refuse to protect these ill-fated camps. Our ships are far from here: if we retreat, the enemy will pursue us as we go, and like cattle we shall be cut down by the sword, defenseless."

Chapter 67.

. . . . . . . . . . . . . Now, with the men broken by fear alone -- without slaughter -- some sailors, mindful of the teaching of Anschar, in the peril of their error, perceived that Christ should be tested by lots -- that gifts be offered to Him, that vows be vowed -- to see whether He would open for them the path to salvation in this place; They invoke Christ, for this God both is able to turn adverse fortunes back, and, when beseeched, is accustomed to hear the wretched. The lot is therefore cast at the bidding of the gods and the entreaty of the people, and by a fortunate fall it proclaims that Christ is willing to aid them: and when this was reported to the camp, a shout of joy struck the stars with a mighty clamor. Vigor and inborn strength filled the limbs of the young men. They rush forward, eager in spirit, mighty in valor, to tear the city apart and raze the walls to the ground. "What is now to be feared by us, or what to be dreaded?" they cry; "Almighty God protects this camp: certain victory is held in our hands!"

Chapter 68. The citizens propose a treaty; the armed youth resists.

Now the battle-line was drawn up around the walls; under arms it stood bristling with drawn swords and spears. From the citadel of the enclosed city a proclamation is made, that they be given the opportunity to parley with the King. The King yields and restrains the customary tumult: the citizens come forward and negotiate for peace as follows: "Spare us now; concord is more powerful than wars, and on these terms we will strike a pact with you. In the naval battle of the previous summer, They obtain victory: whatever we took in silver and whatever in gold -- arms and ships -- we will give to you as a pledge of peace. For our men whom the circuit of the city contains, we will pay half a pound of silver per head, and in addition we will render the customary tribute each year. And with hostages given under the conditions of the treaty, we submit ourselves to your dominion, as before." Yet these promises could not soften the spirits of the fierce young men: raging with anger and war, they conspire to destroy the captive city and carry off the nation from their lands by sword and flame of the royal command.

Chapter 69. The King establishes peace; hostages are given; he departs from the city.

But the King and the chief nobles, having conferred about peace, Having accepted the booty they return: judged the pact to be safer than a pitched battle. They broke the anger of the young men and gave their right hands in pledge. Thirty hostages, therefore, as a guarantee, the citizens surrender: the sum of silver and gold counted out could not be reckoned; the abundance of goods exceeded all number. Having imposed laws of peace upon the settlers of the land, the siege is lifted. The Swedes, rejoicing in their favorable battle, seek their ships and revisit their homeland. Having confessed Christ, through whom they had merited salvation, to be more powerful in might than all the gods, they inquire what they should do, what vows they should repay to Him under whose auspices the palm of so great a triumph had been given to them.

Chapter 70. The favor of the sailors in their vows becomes praise for the Thunderer.

Certain of the sailors who bore the name of Christ taught the men what vows they should vow. Namely, that when their ships had happily touched the waves of the homeland's shore, They fulfill their vows with fasting when the moon of seven days should yield to the dawn, dimmed by the redness of the light, they should fast for seven days without touching meat. Then, having feasted on meat for forty days, they should again continue fasting for forty days -- this pleased the entire people, and all carried it through: many among them thenceforth observed sober fasts in the name of Christ after the Catholic rite; and because they had learned that nothing was more pleasing to Christ, they began generously to support the poor with their goods. Heribert the Priest among them thus spread the teaching of the Catholic faith, with the people favoring.

CHAPTER XIV

The Growth of the Church in Denmark amid Persecutions. Apostolic Men Sent to Sweden.

Chapter 71. The King is slain, the nation rages, the land is shaken.

It happened amid these events that pirates laid plots against the kingdom of the Danes, and from this a conflict arose, in which King Horic was pierced and fell; The elder Horic the dukes and tribunes of the land also perished -- the supporters and friends of the Bishop's affairs. A second Horic succeeds. The younger Horic received the primacy of the kingdom: the change of kings was a change of affairs. The modern nobles altered the counsel of the kingdom, with whom Anschar, while the elder Horic lived, had formed no previous bond of friendship. Wherefore they persuaded the new King to order the standing church among them to be overthrown from its foundations, and the mysteries of Christ to be banished utterly from the land: they said that they had suffered evils and that the deities were offended The priest is expelled from Schleswig. because barbarous rites had been introduced into the kingdom. Moved by these things, the Vicecomes of Schleswig himself -- Horic, a man of sacrilegious mind and hostile to the laws of Christ -- ordered the church to be closed and the worship of the Divine law abandoned: the priest, compelled by the terror of so great a tumult, departed as a fugitive.

Chapter 72. The prescient mind of the old man is made certain by the King's summons.

This matter had made Anschar sorrowful with anxiety, because he had no faithful old friend with the King who might furnish him protection. Deprived of human aid, he sought divine assistance in his accustomed manner, and that hope did not deceive him. For heavenly consolation rendered the man's mind certain, so that he might know that malignant fury could accomplish nothing: that the cloud of error, pale with the darkness of death, would obscure the light of faith in that place. The outcome taught what his prescient mind had foreseen as future: that he would go to the King on account of his affairs. He is recalled, A messenger of the King arrived before the day, then commanding that the church must be restored to him. He wished to commit himself to the patronage of Christ. He held nothing less worthy of cultivation in friendship than the knowledge that Horic had honored the aged Bishop.

Chapter 73. The King bestows gifts upon the Bishop and restores every right.

When therefore the holy Father had approached the King concerning these matters, and Count Burgard had presented him in person -- a noble and great man, closely related to both Kings, through whose patronage the old man had won the younger Horic's favor and had found him faithful in every transaction -- the King received him graciously and with the highest honor, A second church is granted at Ribe. and willingly restored by royal favor the rights already conferred upon him by the gift of the elder Horic. He also permitted a bell to be hung from the high beams of the church -- which had previously been a great sacrilege to the pagans. He also ceded in the harbor of the kingdom which is called Ribe that a new church might be built for Christ.

Chapter 74. This one comes, that one enters, this one returns, and another labors with fever.

A certain Anfrid had been nurtured by Bishop Ebo -- a priest by ordination, but a Dane by birth -- who was sent into the world of the Swedes during this same period. Those sent into Sweden: ... he was among the peoples, and the aforesaid priest Erimbert also came. When this same priest, with the people favoring him, had been there for three years, Anfrid, upon hearing of Bishop Gautbert's death he withdrew, and some days later he closed the final days of his life, seized by fever and loosed by the death of the flesh.

Chapter 75. A robber despoils the priest; Christ adopts the stripped man.

Anschar, anxious lest the faith begun there should perish, resolved to send to the people one Reginbert, Reginbert, sufficiently worthy for this work, who would bedew their hearts with the dew of heaven. But when the priest made for Schleswig -- at which port ships and the seafaring company were stationed -- an aggressive band of robbers seized him, plundered his goods, and left him stripped. Returning to us, blessed by a happy death, he passed to the Heavenly Ones, retained for a time on earth, on the day when the Queen of the world migrated from the flesh and Mary established the throne of her kingdom above the stars.

Chapter 76. The entire people, together with the King, shows favor to the priest.

The Pastor, troubled in spirit over this matter, laid hands upon another man, consecrated him, and sent him to fulfill the work of God among the peoples. His name was Ribert, and his birth and lineage were from the Danes: Rimbert, the King and the entire face of the nation received him honorably and treated him kindly. For that pious Father had instructed him to prefer to despise every stain of base avarice, and not to ask anything from the people, but to seek for himself by the labor of his own hands the use of clothing and food. Thus he admonished all whom he established as ministers among the Gentiles; and if anything had to be given for the sake of winning friends, he decreed that it was to be obtained from himself.

Chapter 77. The Spirit of Ebo kindles the heart in the old man's fervor.

Although the grace of the Divine dew always anointed him inwardly through so many crises of affairs, lest by torpor he should relax his care for the pious struggle, St. Anschar is aroused by the zeal of Ebo yet in this pursuit Bishop Ebo most powerfully -- to whom the legation to the Gentiles had been first entrusted -- had inflamed his mind with animating words, like a fire, to proclaim the mandates of salvation among the peoples and to run fearlessly in the arena of this struggle: he burned with the flames of eternal love sent from heaven for the sake of the Gentiles to be called; encouraged by whose exhortation, this Father, waging wars for the name of Christ, could be moved by no terror.

Chapter 78. Ebo declares that labor in the Lord bears fruit.

Ebo had formed the man with many admonitions; yet the discourse which the Lord Bishop had held with him at their last conversation And the last conversation: could never at all be plucked from his heart, nor did it depart from the Bishop's lips. For when the Lord Bishop had related to him the hardships he had suffered, and begged him to say what his view was on this matter, then, as if inspired by the breath of the Divine Power, he gave this response: "Nothing is more certain to me than this hope -- that with God making it fruitful, this labor will gather sheaves and bear fruit: and if ever the tempest of human wickedness should raise any storm, yet it will not entirely wither, but will bear fruit with the harvest of salvation; and the praiseworthy name of Christ will be spread abroad in foreign regions to the ends of the earth."

Chapter 79. No force or plundering of goods broke the man.

So had their ardor kindled his desire: so great a faith of soul directed the men to the foreign kingdoms of the world, out of love for holy religion. Thus they bore the arms of Christ against the Devil, from whom they will without doubt receive the palm of their toil. This piety, this true love, this grace never departed from Anschar: although the implacable race of pirates plundered the servants and burdened the lands of the Church with frequent incursions, He prays for the conversion of the Gentiles. that blessed man, that pious, gentle, patient, and kindly Father, always prayed to the Lord that He would not impute this as a sin to them -- that a people intent upon plunder, whom Satan had deluded with errors, was, in its ignorance of God, harmful to the goods of the devout. This fervor of mind so flourished through all time that, even when placed at the supreme crisis of his illness, he did not omit to arrange the duties of his station before dying, until at death he closed the last breath of his lips. In which resolve it is right to believe that he was forestalled -- when the dead flesh of men shall rise from their tombs -- by many Danes and Swedes accompanying him, whom he had saved, as he ascends to the kingdoms of heaven.

CHAPTER XV

The Penances, Prayers, and Almsgiving of St. Anschar.

Chapter 80. How he chastised himself with scanty food and rough clothing.

It is established how ardently he burned for the peoples to be saved: it remains to set forth what manner of man he was and in what order he conducted his holy life. How great he was at Corbie, the elders knew: as report tells, he lived wondrously among the seniors while still a youth, in the fervor of excessive rigor. But now, having been promoted to the pinnacle of the episcopate, growing in his pious deeds with increasing advancement, while he zealously followed the Fathers and imitated their life, he decreed that Martin should be especially followed. He wears a hair-shirt, He had wrapped his bare limbs beneath with a hair-shirt -- not only by day, I say, but also by night -- and he was devoted to profiting the peoples in the word of the Lord. When free from duties he sometimes kept himself in retirement: for which purpose the man had built for himself a suitable cell; He loves solitude: its name was "The Peaceful Place," a friend to sorrow. In this retreat he spent his leisure, occupied with study, with a few companions, whenever the affairs of business fell silent; yet he always set the welfare of the Church above his own, as long as his body was strong and youth governed his limbs. Measured draughts, bread weighed by weight -- Sparing in his diet, when it was permitted to live thus, he most often took only this. What glory vainly bored into the man's heart at that time!

Chapter 81. He learned who he was when he swelled with vain pride.

For the very great man had begun to seem important to himself, because he had so wasted the flesh of his body by the consumption of hunger. When he sensed the poison of this pest growing more virulent within, He avoids vainglory he took anxious thought for himself and consulted himself by prayer. In the sleep-bearing night his weary limbs were torpid; the wakefulness of the mind had driven away the sleep of the flesh: he saw himself caught up above the stars and the jaws of the world gaping open like the abyss of a horrible valley; yet from there he saw happy souls rising to the breezes of the light by angelic guidance. But in the very opening of the valley a certain appearance like a seedbed appeared to him, whence the human race breaks forth into the birth of the flesh. Looking on, astonishment and horror pervaded him entirely. He shuddered at the sight of this marvelous vision. And he heard a voice commanding him to consider By a vision of human origin: from what beginning he had come into the existence of the present life, and it was said to him: "See, therefore, why man is now proud -- whom so base an origin brings forth with sins in the valley of sorrows, and if he has any goodness, he does not receive it from himself: every good by which he is guided comes from the Father of Light. Therefore you shall remember the beginnings of your birth, if the wicked pestilence shall again disturb your heart: and God will come to your aid, and that force will retreat."

Chapter 82. Ruinous old age increased his food, though not his drink.

But when he grew old, he did not maintain his fasting in the same way; yet he always drank water, In old age he fasts less, though he increased his food. Except that, in avoiding the contagion of vain praise, he would drip a little into the water of what he was about to drink, not sweetening the taste of the drink at all. If ailing old age compelled him to indulge in food, he scattered alms and poured out prayers: his work was virtue; He redeems captives: the root of the virtues and their diligent nurse. He redeemed many captives from servitude into liberty, and brought some of them under the jurisdiction of Christ, fit for the divine service.

Chapter 83. He languishes with love, he thirsts for tears, and having them, he pours them out.

How fervent he was in the love of God and how zealous -- we have as evidence the books which he himself composed, in which the eternal praise of the Almighty resounds; He writes pious books, and correction chastises the sins of the transgressors. Praise also of the perpetual light and terror of Gehenna: that which produces lamentation softens the hearts of readers with tears and pricks them with the goads of love. This insatiable longing of the old man was known to many Brothers of Old Corbie and to several of the New, who were asked to contribute something to these books; He is poured out in tears but, sharpening his tears and rending his breast with mourning, no page could be enough for him, who wished to prolong his life in perpetual sorrow. For although he was constantly moist with the dew of his tears, yet his heart was burning, while his liquefied mind thirsted. At last, in the final year of his life, the Lord granted him, whenever he wished, the ability to weep.

Chapter 84. He grinds in the Psalms a pigment of the nectar of honey.

From the sacred books he selected prayers and fitted certain ones to the Psalms -- also those that nourished the flame of the heart; this kind of prayer he chose to call "Pigments," because through them every modulation was sweeter for him. He forms prayers for himself from the Psalms, These he wove not with the pomp of words or barren elegance, but mingled them with an inner savor: and now he praises the judgment of the Almighty, and glorifies the pious; now in them he mourns for sinners. Yet he judges himself to be inferior to all. While chanting the Psalms he would fall silent at the end, and silently, while the choir was singing, he held his pigments. When someone who could be with him succeeded, with much entreaty, in extracting from the unwilling man what these were, he himself, while the man lived, did not reveal his writings to anyone: but after death he explained them to those who wished to know. Between psalms he was accustomed to weave a net: he allowed neither his tongue nor his hands to be idle.

Chapter 85. Night, dawn, the altar, his bed -- each has its Psalms.

He arranged the Psalms -- which ones he would recite at night, which by the returning day, which while he prepared to sacrifice, He distributes them according to the times: which when, having undressed, he laid his limbs upon the bed. But when in the morning he put on his garments, shod his feet, and washed his eyes and hands, his lips resounded with the chant of the Litany; and thence he would go to the church, and standing there he had three or four Masses duly celebrated for him. He hears and celebrates Masses. At the appointed time he performed the ministry of the solemn Mass himself, unless he preferred to hear it.

Chapter 86. He tithes his flock and his silver for the expenses of the poor.

Now truly, how piously lavish this man was upon the poor, how much he gave -- there is no need to comprehend in the mind: to those who had suffered hardships in the love of God he brought aid as best he could. And not only to those Generous in giving alms, whom he knew to be natives of the wretched earth, but he also gave provisions to those placed in far-distant regions. In Bremen he dedicated a special shelter for the needy: to this he arranged for the tithes from the neighboring estates to be brought, by which the sick, the destitute, the pilgrim, and the stranger might have their body restored and nourished with food. But the tithes of flocks from the entire bishopric that pertained to him he apportioned for the use of the poor. Nor less did he tithe his silver revenue each year; and again from the whole he tithed the animals a fifth time, delivering every tenth head into the hands of the needy. Moreover, from what would fall to the monasteries in their accounting of silver, he set apart a fourth part for this purpose.

Chapter 87. He carried money in his belt, lest a poor man should go away empty.

Therefore, above all, he had the greatest care for widows, orphans, and anchorites -- to feed them, to send small gifts, to refresh their bodies with provisions and their hearts with words. He almost always has money with him for the use of the poor, He always went about with a purse hanging from his own belt with coins, if ever a poor man should come and the steward should not be present, so that he might have a gift. He strove to fulfill in himself what Job says: that he would not make the eyes of the widow wait; and thus he was a father to the orphan, a foot to the lame, a protector to the needy. Job 31:16

Chapter 88. He washes the lowest parts of the body; the poor man sits, and he serves.

Moreover, on every day of the sacred season, which recurs fourteen times in the cycle, he had four needy persons of both sexes brought to the hospice at Bremen, and the Father himself washed the feet of the men. He washes their feet, A certain woman, reverently fearing the Lord, performed this office for him by bending over the women's feet. If at any time he traveled through the lands of the bishopric, the first concern at whatever house he came to was that a table be set for the poor; he labored at preparing their food. In these services he was so prompt that he poured water over their hands, mixed their drinks, brought bread to the table, and only then sat down himself, with guests summoned to eat with him.

Chapter 89. A grieving old woman proved how kind that man was.

There are examples to show the quality of his piety; I will now set forth in verse what was made clear by plain sight. A certain widow's son, captured by the enemy, had been carried off into the kingdom of the Swedes. The Bishop, going down into that region, freed the young man from exile by ransom and brought him back with him He restores a captive to his mother. to his homeland. When the grieving mother saw him, she was bathed in tears that flowed with a joyful heart. The unexpected occurrence of this good dissolved the woman's breast; nor less did the Father bedew his face with overflowing weeping. He allowed the young man to depart as companion to the widow. The slave went free, redeemed by tears and gold: piety, which offered the gold, received the tears, and yet groaned; he wept amid the joy, as he brought them together.

CHAPTER XVI

Divine Illuminations. Miracles.

Chapter 90. He foreknew all things, and nothing ever deceived him.

Therefore the blessed man, because he was a citizen of Paradise, merited to be more frequently irradiated with eternal splendors while on earth: whether when sleep stiffened his bones, He learns future events by divine revelation. seeing secrets in his dreams, or when he was awake -- either through ecstasy or through the interior gaze of the mind -- he knew nearly every future event. If at times something great had to be done, he resolved nothing without counsel, and wished to have time for deliberation, until the grace of the Lord from heaven might suggest to him what was more right. Thus, certain in mind, he confidently conducted his cause, and no trepidation could any longer shake Mount Zion. But whatever mysteries shone upon him more richly in his dreams were to such a degree certain that nothing false can be proved to have been seen by him. Arguments produce conviction in hidden matters; sight and hearing judge in matters that are manifest.

Chapter 91. Through a vision the Pastor is decreed to be shepherd of the land.

Therefore, before he had proceeded to the city of Bremen as Bishop, he had come in a vision into a certain region; and wandering through those lovely meadows, he found Peter, the blessed one who opens the entrance to life in the heavens; In a vision he recognizes that he has been given as a Pastor and he began greatly to marvel. And behold, certain men came from the people, asking that the Apostle send them a Teacher. "This man whom you see before you shall be your Pastor," he said. When he had thus advanced Anschar, then it seemed to him that the earth trembled with a great quaking and suffered a collapse, and a voice came over the land upon him, which poured into his mind such a rain of sweetness that he felt himself suffused by the sprinkling of the sacred breath, filled entirely with the newness of Christ. The voice that descended was a blessing. Afterwards he saw the aforesaid men return again, asking that the Apostle send them some teacher. He replied, as if indignantly dismissing them: "Did I not say that this man should be your Bishop? For this reason you heard a voice come from heaven with the sacred Spirit, to consecrate him as your shepherd." Here, as is its wont, the awakened mind shook off the sleep, and the vision ceased. Yet the sun carried the annual orbit around three times after this, before he rose to the pinnacle of the church of Bremen -- since he foreknew that he would go forth somewhere for the Lord.

Chapter 92. What sleep had wrapped, the dissension of the people made clear.

At length, directed to the city by the King's command, he found the church dedicated to you, O Keeper of the Keys, And as Bishop to the people of Bremen: to be of the heavenly order; and when he saw certain people dissenting, he recognized from the event what the vision had signified. Thus he consented to be Bishop of the said city, which he had previously entirely refused. During the time that he held Torhout, he purchased certain boys of the Slavic people, whom the Father was educating in that cell to be instructed in the Catholic laws. Some of these Rainarius expelled from there On account of Torhout taken away when Charles granted him the cell, and the King took them from you, O Christ, and compelled them to serve a man.

Chapter 93. The Duke rages; the Avenger is at hand; the man trembles, and the voice is not vain.

When the Bishop was suffering immoderate anxiety over this, he saw himself come into a certain house, in which King Charles and Rainarius himself were found; He foresees and he rebuked them on this account -- that the boys whom he had resolved to nurture for God, Rainarius had appropriated to his own uses. Roused with fury, that man rose to his feet to strike his face: but Christ was seen to be present, standing beside him, and to have spoken thus to the King and the rebellious man: "Who are you," He says, "who thus dishonor the servant of another, though you do not fear him? The servant has a Master -- which you will not bear with impunity." That Rainarius would be punished. At this speech the men trembled. He is snatched from sleep; nor did the vision deceive him: for the punishment, avenging the wrong, was the proof of this vision. Shortly afterward Rainarius indeed incurred so great an anger of the Prince that he could not appease him, and beyond that he lost even the cell itself with its possessions.

Chapter 94. He was merciful, eloquent, gentle, and formidable.

Let this clumsy poetry also traverse this subject -- what he was like in the exercise of pastoral governance. In reference to what you said, most holy Pope Gregory, in the figure of the watchmen to whom the Angel of Christ delivered His rising -- this Father of the Church merited to be a watchman, surrounded by the splendor of God, and to behold angelic cohorts keeping watch over the flock's shepherds. Here he watchfully fed the sheep which Christ redeemed by His death, and led them to the fountains and pastures of life, He is aroused by the grace of God. and he merited to enjoy the air of the divine light, to see God with the mind, to know the heavenly mysteries. His own people recognized that a heavenly power had been his companion and guide in the things to be done. For the grace of God shone forth in his handsome countenance: thence his speech, sweeter than the nectar of the fragrant honeycomb, flowed forth, yet was also terrible and to be feared; Gentle and severe in his words, gentleness had tempered fear into modesty, fear had blended with gentleness into modesty: and the Father both terrified the fierce and cherished the pious hearts -- in him a certain prefiguration of the future Judgment was anticipated, where the Judge will be severe and gracious to the just, but intolerable to the wicked.

Chapter 95. The meadows of Frisia blaze with fire from the sky.

Such was the grace in the words and countenance of the teacher, that the rich and powerful would look upon him as terrible and tremble at him, while the poor and needy would honor him as a Father, and the middling would love him as a brother. To one who did not seek signs of virtue, who took care lest the mind perish from any virtue that might itch, these things were not lacking, since the commandments of the Lord, uttered from the lips of that man, could not be dissolved. Now, what happened in the region of Frisia the sky witnessed and the scorched earth confirmed. By chance it was a solemn day -- the first day of the week, Hay collected on a Sunday, which takes its name from the Lord who despoiled Hell: the Bishop at Ostarago had preached the word of salvation to the people in the customary manner, forbidding the settlers of the land to perform any labor on feast days. But certain boors and rude men of the common people, when they returned home, since the clear face of the serene sky was smiling and no cloud marred the air, went to the meadows and made heaps of hay. But when evening came, a heavenly fire consumed the haystacks -- Is burned by heavenly fire. as many as that foolish hand had heaped up on that day; those collected the day before, however, did not suffer the fire. But the people of the surrounding area, seeing smoke rising on all sides, and fire-spewing sparks being carried afar through the void, were greatly afraid, thinking that a hostile force had come upon them: the matter, once investigated, taught that the proud mind had been punished by heavenly flames.

Chapter 96. The mind grieves at the wickedness of the people; his strength fails.

I think the crime of the Nordalbingians should be recorded, and in what manner the Bishop corrected that offense. Certain captives from the lands of the Christians, Christians captured by the Nordalbingians, when they had arrived in barbarian kingdoms, broken by the weight of their afflictions, were hastening to return from there. But it availed the wretched nothing to have broken the horrid-sounding chains, or to have aided their burden by swift foot -- since the nation of the Nordalbingians, near to the pagans, dared to bind the fugitives in fetters, and though they worshipped Christ, to sell them again to the pagans, to sell to the buyers of impiety those who worshipped Christ -- O grievous crime! -- or held them by the right of servitude. When this lamentable wickedness reached the ears of the Bishop, he grieved that the faithful peoples, of whom he was himself the priest, had committed an unlawful deed. But when he heard that the nobler men of the people were partners in the crime, the counsel at his disposal was insufficient for one who wished to lay open the wound.

Chapter 97. He follows the Lord; the glory of events uplifts his heart.

When therefore he was being tossed by the wave and storm of cares over this, he merited the accustomed breeze of consolation. The deep repose of the night, spread through his weary marrow, had overwhelmed his body; but his heart had raised itself within. A vision came forth that cleared the clouds of his mind. He saw in this vision that God was in this world, as He once was, when He gave instruction to the peoples; By him, and he saw that He had gone forth, surrounded by a great throng of Saints, among whose company he perceived himself advancing in the same procession. He exulted that there was nothing troublesome, so great was the terror and horror inflicted upon the proud: Refreshed by a vision, and from heaven, with no one daring to resist, liberty came to the captives, and the longed-for redemption to the bound.

Chapter 98. The crime is corrected; the prisoner is snatched from the dungeon.

This vision strengthened the Father's mind in the Lord, that he might go to rescue the wretched, restrain the people guilty of the crime, and condemn the nefarious deed. He set out on the journey and sought the men: and the grace of Christ so anticipated him that no one resisted him. The first in wealth and then in nobility They are liberated repented of having done evil, and the lesser men were afraid. Those bound in chains were searched out among the common people, and brought forward; they preferred to go wherever they were permitted. They establish a pact, swearing that no one would protect the opposing crime, but that each man alike -- citizen and exile -- should claim his own right under the judgment of Christ. So felicitously, therefore, did the Father travel this road, that it served as proof that the Lord had accomplished what He said: "Behold, I am with you all days, even to the end of the age." Matthew 28:20 Moreover, the companions of the journey, rejoicing at the prosperity, declared that they had never been on so fortunate a road, openly saying: "Therefore we see that the Lord has truly directed our actions."

Chapter 99. The exile and kinsman alike, being sick, received the gifts of healing.

No one is able to recount how many he restored to health by his prayers, how he tended sick limbs with the remedy of holy oil: He drives out diseases with sacred oil. which those who experienced it, by spreading the report everywhere, made the man famous throughout every land. Not only neighbors -- rumor from distant shores had persuaded the sick to come for the gifts of healing. Yet wishing to conceal rather than publicize how great the grace was in the healing power, Here something is lacking, perhaps "with him," they report that he once said this to one of his own, when mention was being made in his presence of miracles: "If I knew that God would hear me and that I were worthy, I would now ask that He be willing to grant me this sign -- that He would make me into a good man."

CHAPTER XVII

Illness, Death, and Burial.

Chapter 100. Yet the terror of violence and the tongue of the wicked tormented the man.

But nevertheless the violence of disease oppressed his body, though he was so strong in the vigor of his mind; indeed his life endured almost an entire agony of martyrdom, refined by the flames of hard labor. To suffer many wars in seeking the business of Christ A Martyr throughout his whole life befell him outwardly; fear and labor stood within, on account of the barbarians violently plundering. The burdens of the malignant man increased against him by their tongues, breathing venom like a serpent. What, besides the torment of his own body, was this for him if not martyrdom and a heavenly trophy? The sweet things he sang, the memorials of pious events, are compelled to tears; the pleasure is confounded with sorrow. It remains in his death to sound a mournful verse of the lugubrious Muse -- reluctant though she is to begin the song. But though weeping stiffens my lips and frequent sobbing wearies my throat and grief batters my breast, yet to the Father's funeral rites I shall invite the Muses. He had heaped up four-and-sixty years: such was the whole circuit of his life measured out in days.

Chapter 101. In his illness he groans that he will not become a victim of Christ.

Now the Bishop had spent his thirty-fourth year, with four added, when the lurid plague Sick with dysentery which they call dysentery brought ruin to his flesh, drained his strength, and wracked his vitals. The suffering lasted two full months with continuous wasting. His body had wasted away; labor had attenuated his limbs. He sensed that he was being pressed by the film of death. Thence, while he gave more abundant thanks to God, he said that the scourge was less than his sins deserved. He proclaimed and frequently repeated that saying of Job: "If we have received good things from the Lord, why should we not also endure evil?" Yet his sorrow therefrom was most grievous, Saddened that his life would not be consummated in martyrdom. because he judged that he was not being released by martyrdom but by this crisis, as he had once seen in his dream. Job 3:10 Therefore the old man reviewed in his bitter mind that he had been made an exile from the honor of the victorious palm, that he himself had defrauded himself of the laurel-bearing crown, and had emptied the hope of bloodshed through the fault of his sin. Singing with a groan, he recited the words of the Psalmist: "You are just, O God, and Your judgment is right and equitable." Psalm 118:137

Chapter 102. The tongue of the flesh falls silent; the voice of heaven soothes the heart.

When at last he laid open this anxiety of mind to his disciple -- one who was faithful, who knew the rest of his inner life, almost a witness of the old man's entire existence -- and that disciple, desiring to soothe the painful swelling of his heart and to comfort him, said to him: He is encouraged by his disciple: "It was not promised that you would be burned in a furnace or beheaded by the sword, or drowned in the flood, nor torn apart by irons, nor dashed upon rocks, but that with a happy outcome you would mount to the heights of heaven, yet with the palm of martyrdom you should return. You have suffered diverse perils for Christ's sake; in the arena of the faith you have merited the palm of triumph. If you had endured nothing adverse in your entire life, the final labor of your mortal illness could yet have heaped upon you the honor of a blessed death." Nevertheless, the elder could not be raised by the consolation of his dear friend: the sorrow conceived in his breast had poisoned the sweetness of his mind with the gall of grief. But the mercy of the Lord -- who always has a ready power to console the sorrowful and to heal the broken-hearted -- wiped away the cloud of sorrow, calming the storm of the troubled mind with the remedy of heavenly dew. And He reproved the old man, instilling into the ear of the wakeful a word bearing meaning -- not the kind of shadow that sleep introduces into dreams to the soul, while the limbs lie torpid in slumber.

Chapter 103. Hope returns; correction strengthens the wavering mind.

Therefore on a certain day, when the mystical dishes adorned the table of the Lord He is refreshed by a heavenly voice: -- from the flesh of the sacred Lamb -- and the Bishop, ill, was sitting before the sacred altar, and exceedingly anxious; he was suddenly seized, with a swift lifting of the mind, in an ecstasy, and withdrawn from the fever of the flesh, snatched from himself. He is vigorously rebuked by the voice of the word coming from heaven, because he himself was being tossed by the windy motions of a reed-like mind -- he who had doubted the promises of the Almighty; as if any force of evil could pervert the Lord, or any crime could undermine His goodness. "Believe without doubt," the voice says, "that the Author of salvation will bring both to pass: for He will forgive you your sins -- the care that now torments you, the anxiety that now gnaws at you -- and He will heap upon you the joys of the promised desire: it shall come to pass, and the vision shall bring you the longed-for palm." The voice fell silent; the Father trembled and recovered his mind -- a mind composed, a mind expiated of sorrow, a mind dripping with the rain of honey-sweet consolation.

Chapter 104. He unites the bishops; his letter admonishes kings.

Then the servant of God began to weigh with watchful care the business of his episcopate, as far as he was able: he caused the decrees of the Apostolic See He commends the conversion of the Gentiles to Bishops and Kings: to be recorded on many pages and sent to all the bishops of the realm -- those decrees that had been entrusted to him for the peoples of the icy North to be called. This he also directed, with appended letters, equally to the lords and kings of the land -- and to those who bore the same name in alternate succession -- the one being the Father, the other the son -- commending them and admonishing both to maintain jurisdiction over the cause of religion: that they be mindful of this resolve for the love of the heavenly King, and that they furnish their support according to the times, with the Lord's favor accompanying them, so that the mission might bear fruit among the Gentiles.

Chapter 105. The clergy and the poor feast; the sanctuaries shine with lamps.

When therefore for three months the violence of the wasting plague had racked his body, and by this labor his strength was drained and the nearness of death was snatching the man toward his final hour, that most renowned of days -- by the sign of which he led the peoples to the manger of Christ from the far-off world -- had shone upon the earth; On the Purification of Blessed Mary Phoebus, having emerged from the boundaries of the tropic of Capricorn, had driven his chariot toward the rain-flowing Urn, and the day called by the Greeks the Hypapante was at hand -- a feast-day in the Church for the birth from virginity, on which before the Lord the unwed Virgin brought the Word of the Father into the temple, veiled in the covering of flesh, to observe the law -- though she owed nothing to it; she who was not defiled by the womanly act of childbirth, and in conceiving had not lost her integrity. The holy man, desiring to be released from his body on this solemn day, that he might proceed to the Lord in Paradise, when the joyful light of day was now beginning to draw near, he had solemn feasts prepared equally for the poor of Christ and for the clergy, and also ordered three candles to be made for him of special wax: He has three candles lit: the first of which he commanded to be lit at the altar of the Virgin who bore the joys of eternal life -- she who, by opening heaven, closed the abyss of death. Mary, Star of the Sea, Mother of Him who holds all right! The second he offered to you, O gatekeeper of Paradise, who open the gate of heaven; and the third went to John the Baptist of the Lord. This was his prayer: that you would receive him, drawn forth from the flesh, O most brilliant lights of the world -- you who, as we have already related, once led him before the tribunal of the Judge toward the rising of the sun.

Chapter 106. The entire city sacrifices for him; he takes a little nourishment and then speaks at length.

And now, with his marrow consumed by the dire illness, his dissoluble body had completely dried out like a potsherd. The lurid bones stood out from the wasted flesh, joined to their sinews and covered with the garment of skin. Yet his mind, whole and vigorous, flourished in the praise of the Lord; the old man was now dedicating his limbs, soon to die, to the Spirit. And now, as the day brightened with the darkness removed, a great company of priests had come to the city. Celebrating Masses for the man's salvation throughout the whole church, they had solemnly offered the body and blood of Christ before the eyes of the Almighty. As for the sermon that was to be proclaimed to the people in due order, the Bishop arranged this: affirming that he would touch no food at all For the last time he exhorts his people: until the public Mass, once all the offices had been performed, should have reached its end. After this had been said, he nourished his languishing stomach sparingly and moistened his throat, and thence for the entire day, by inculcating the precepts of life upon his people by the power of the mighty word, he animated their minds to the worship of Christ.

Chapter 107. The clergy is present; every voice resounds with Psalms, and with fire.

But above all, the committed vocation to the Gentiles held him anxious: and thus he spent the night as well. On his deathbed he asks for the reading of As the holy multitude of Brothers who surrounded him were already chanting Psalms in the customary manner for his passing, the Father admonished them to modulate the angelic hymn, in which "We praise you, O God," and in which "We confess you," and the Catholic faith which the Blessed The Te Deum Laudamus. Athanasius is said to have composed. Already Phoebus with his rosy torch was illuminating the lands; the dawn had put the darkness to flight. The Athanasian Creed.

Chapter 108. He partakes, and falls asleep; the grieving people lay him in the earth.

While priests were celebrating Masses on his behalf, he himself took a fragment of the Body and a draught of the sacred Blood, raised his right hand, and besought the Lord He receives Communion, to forgive whoever had offended him in any way whatsoever, wiping away the guilt with pardon. Repeating these words more frequently and uttering them with sighs: "Inasmuch as You alone, O God, hold the right to be merciful, remember me by freely pardoning with Your gratuitous goodness: and be gracious to me, a sinner. Into Your hands I commend myself: from the prince of death deliver me, O Christ, for whom You endured the torments of the Cross." Then, drawing his life in his last breath, when the failure of his voice was already fettering his tongue, He dies, he signified by gesture to one of the Brothers to speak these words on his behalf -- thus, with his eyes flashing upward toward the lofty heaven, he sent his soul to the hall of Paradise. When his body was being carried to the church for burial, the grief was immense; there was no limit to the tears of the widows; He is buried amid great mourning: you would see the bereaved, the destitute, and the clergy weeping, striking their cheeks with blows, tearing their hair. For whose breast could restrain its groaning, in whose presence the Pastor of the flock was being buried? Though no one doubted that he had died in the Lord, it was still a duty of piety to groan: for the worshipper of the Lord, second to none of the ancients in virtue An imitator of Christ, or in merits, bore the mirror of all the devout, having imitated the poverty of Christ from his earliest years. Like an apostolic man, he left behind the things that are passing: and enclosed himself in the peaceful station of a monastery, removed from the crowds, zealously pursuing the study of John. In which training-ground, having obtained the laurel of virtue, that like another Paul he might toil in the contest of the word, he is decreed to be the messenger of the eternal Godhead to the Gentiles, Of the Apostles, the champion of Christ -- thence he received from Simon the office of caring for the sheepfold. That higher grade was for him a greater virtue. This is manifestly clear, inasmuch as, once suspended in the balance between heaven and earth, passing back and forth as a mediator between God and the people, now with the swift wing of the mind he would soar above the stars, now he would reconcile the causes of those entrusted to him. For he put on both wings of this twofold virtue, if we believe that God is to be seen by the pure in heart. This man, a virgin chosen from the very first flower of youth, never endured the foul stain of body or soul, but like John remained a virgin in eternity. And truly so great was the fervor of mind in him, such piety abounded in his kindly heart, that, like the Protomartyr, he prayed no less, though beset on every side by the enemy. O truly holy and in every respect worthy of praise, whom it befell to be blessed with the manifold dowry of virtues, And of the other Saints. and to have obtained alone and all at once whatever goodness was found partially distributed among the ancients! Therefore, weaving the lilies of modesty and adhering as a virgin to the virgin bands, he follows the Lamb wherever through the high heavens he directs his path. And among the glittering gems, amid the thrones of the Priests, he bore a radiant vestment, having obtained a seat in the Apostolic order by right, by whose judgment he will resolve the little world which he despised. To the Martyrs, moreover, enlisted in the register of life, he shall exultingly enjoy the honor of the victorious palm. For it is acknowledged that there is a twofold genus of martyrdom: A Martyr by desire, one lies hidden in peace, the other is open and dedicated by the sword; the one is white with tears, the other red with the tide of blood. The first held the desire; the second form bore the fruit. Wasting away with weeping, with hunger, and with vigils, while he slaughtered the calf of the flesh upon the altar of the heart, he drank the chalice of martyrdom not by shedding blood, but as a Martyr by desire, not by the event of his time. Although therefore the sword did not sever his head, By vow: he had offered his throat -- but the enemy was wanting to the vow. Considering, nevertheless, to how great a labor he subjected his limbs, we shall not deny him the violet. What, after Paul, was that most frequent toil of journeys, the crash of waves, the attacks of robbers? What were nation and peoples, sea and desert, cities, false brothers, a thousand perils of death, cold, bitter hunger, thirst, and constant vigils? 2 Corinthians 11:26, etc. Did not so many hardships together produce crowns -- the victorious laurel and the crimson of ruddy blood? Besides the wars which beset the man at every moment of his days, the anxious fear for the Churches consumed his mind. For who was sick, and he did not sicken? Who suffered offenses, and he was not set ablaze by the flame of violent grief? Therefore, burned in the furnace of his breast by so many interior fires, led through so many crises, shall he be cheated of the palm of martyrdom? Or must we think that only those who are slain are the blessed sort? Did not that holy John of the Lord drink the sacred chalice, whom neither the scourges of the executioners nor swords carried off? And if no one separates John from the Martyrs, let them enroll this Shepherd among the laurel-bearing leaders. For he was indeed a Martyr, since the world was dead to him, and he himself had mounted the cross to the world. The glory of martyrdom is rightly decreed for him: for, driven by the wiles of Satan and the vapors of the flesh, amid heathen spirits and the tumults of the world, since he could neither be terrified nor swayed like a reed, he stood unconquered always amid so many waves -- a Confessor of Christ in his entire life. Since the Greek word "Martyr" means the same as the Latin "testis" witness, and the translation renders the same form -- A Martyr by desire, let him hold the name who held the omen of a Martyr: your witness, O Christ, and a boy who followed your arms. Therefore, let no one deny that what he desired with burning vow, and what had been promised to him, has been crowned with a diadem and has obtained the palm of blood. By vow: Perhaps in the arena the nettle of bloodshed could have stung, and he would have been deprived of the reward of his labor for this. Free from this crisis, protected by God's governance, he lost nothing of his merits; nor did the humblest virtue, which gives caution to the rest, suffer a fall. Now, since the things foretold plainly seem to have proved His virtues should be noted. the goodness with which the old man flourished, whosoever of us are moved to his praises, it remains that we imitate his deeds. Thus he will dwell among us, if the master himself sees us traveling by the high road of virtue. We too, after the fleeting moments of the world, shall merit to reign with him in heaven, if with ever-panting heart we press on toward the Lord, through prosperity and adversity alike, toward Christ, from whom the Spirit proceeds, whom He unites to the Father. Behold, through tempestuous waves we have run to you, O Saint. Though the hull be full of leaks, at last the ship has touched the shore, and the drenched sailor has furled his sail. Amid the waves we have often called upon you both: "Anschar, bring aid, lest the abyss swallow us beneath the lowest Acheron, but let Paradise possess us. Anschar, O Bishop -- to us both citizen and exile -- His Poet invokes him. bear us to the fountain of light, to the kingdom of the Almighty, which you inhabit in the delights of the East, more verdant than the palm, beautiful as the olive before the throne of the Lord, where the King triumphs with the eternal Father by perennial right. Amen -- the flower of the Virgin and God the same."