Martyrs of Fossombrone: Aquilinus

CONCERNING THE HOLY MARTYRS OF FOSSOMBRONE: AQUILINUS, GEMINUS, GELASIUS, MAGNUS, DONATUS, ANOTHER GELASIUS, ANOTHER GEMINUS, AND DONATA.

Aquilinus, Martyr, at Fossombrone (S.) Geminus, Martyr, at Fossombrone (S.) Gelasius, Martyr, at Fossombrone (S.) Magnus, Martyr, at Fossombrone (S.) Donatus, Martyr, at Fossombrone (S.) Gelasius the Second, Martyr, at Fossombrone (S.) Geminus the Second, Martyr, at Fossombrone (S.) Donata, Martyr, at Fossombrone (S.)

By the author I. B.

[1] The names of these Saints and the place of their contest are expressed in various ways in the Martyrologies. Some assign them to no certain place. Thus the manuscript of the monastery of Saint Cyriacus at Rome: "The birthday of Geminus, Geminus, Galasius, Mannia, Donatus, Aquilinus." The very brief manuscript Martyrology from the monastery of Saint Maximin at Trier: "Geminus, Zelasius, Donata, Aquilina." The ancient Laetian manuscript: "The birthday of Saints Geminus, Gelasius, and Magnus." Wandelbert also, though he names only Aquilinus:

"Then, on the day before the Nones, gentle Aquilinus claims his own."

Other Martyrologies record that they were crowned at Fossombrone. Thus the ancient Roman Martyrology, which is inscribed to Saint Jerome: "At Forum Sempronii, the birthday of Geminus, Gelasius, Mamna, Aquilinus, and Donata; likewise Geminus; likewise Donata, daughter of Thimoi the Bishop, with her daughter." But these last words, which pertain to Saint Phileas, Bishop of Thmuis, provided some with material for error — adding Themoius to the number of those Martyrs. Thus Bede: "At Forum Sempronii, the birthday of Geminus (manuscript: Germinus), Gelasius, Mamnus (manuscript: Mannus), Aquilinus, and Donatus; likewise Themoius, Gelasius." Rabanus: "At Forum Simpronii, the birthday of Geminus, Gelasius, Malus, Aquilinus, and Donatus; likewise Donatus, Themoius, Gelasius." Notker: "At Forum Symphronii, the birthday of Saints Geminus, Gelasius, Manius, Aquilinus, and Donatus." The manuscript of the Church of Aachen: "At Forum Semfronii, Geminus, Gelasius, Aquilinus, Mannus, Donatus; likewise Donata, Themius, Gelasius." The manuscript of Reichenau: "At Forum Simfronii, the birthday of Geminus, Gelasius, Mannius, Aquilinus, and Donata."

[2] Others, finally, taking Forum Sempronii — which is ^a city of Umbria — for some Roman Forum, wrote that they suffered at Rome at the Forum of Sempronius. Our Alexander Donatus enumerates eighteen Roman Fora, and others list more, but none of Sempronius. Yet Usuard, Bellinus, Maurolycus, and very many manuscript codices have: "At Rome, at the Forum of Sempronius, of the holy Martyrs Aquilinus, Geminus, Gelasius, Magnus, and Donatus." Galesinius follows: "At Rome, in the Forum of Sempronius, of the holy Martyrs Aquilinus, Geminus, Gelasius, Magnus, Donatus, Hippolytus, and Bostrenus, who were crowned under the Emperor Aurelian." These will be examined presently. Perhaps Canisius observed that there was no Forum of Sempronius at Rome, and so in the second edition of his German Martyrology he wrote: "At Rome, of the holy Martyrs Aquilinus, Geminus, Gelasius, Magnus, and Donatus, who were beheaded for the confession of Christ." So also the manuscripts of Saint Mary's at Utrecht, Saint Martin's at Trier, Saint Gudula's at Brussels, and Constantius Felicius: "At Rome, of the holy Martyrs Aquilinus, Geminus, Gelasius, Magnus, Donatus." Also the ancient manuscript of the monastery of Saint Martin at Tournai, prefaced with the names of Eusebius, Bede, and Jerome: "At Rome, of Saints Geminus, Gelasius, and Magnus." But Baronius rightly restored the true reading, "at Fossombrone," without the name of Rome.

[3] There is great variety, as is clear, in certain of the names. Aquilinus is Aquilanus in the Viola Sanctorum; Aquilonus in the manuscript of the Carmelites of Cologne; and in the shorter manuscript of Saint Maximin, Aquilina. Gelasius is Galasius in the manuscript of Saint Cyriacus; Zelasius in the same manuscript of Saint Maximin; Galesius in Peter de Natali; Gegelasius in the manuscript of the Carmelites of Cologne. Magnus is Manna in the manuscript of Saint Jerome; Mannia in Saint Cyriacus; Mamnus in the printed Bede; Mannus in the Aachen manuscript; Mannius in Notker and the Reichenau manuscript; Malus in Rabanus. Donatus is Donata in the manuscripts of Jerome and Maximin; Donatianus in the manuscript of the Carmelites of Cologne. Geminus is Germinus in the manuscript of Bede. Three are added: ^a second Gelasius from Bede, Notker, and the Aachen manuscript; Donata from the same Aachen and Jerome manuscripts and the Carthusian Additions of Cologne to Usuard — who is Donatus in Notker. Finally, Geminus from the Jerome manuscript, for whom the name Themi is perhaps found in the Carthusian Additions of Cologne and the Aachen manuscript; and in Bede and Rabanus, Themoius — unless this, as we have noted, is corrupted from "Thimo" in Saint Jerome, standing for the city of Thmuis.

[4] The names that Galesinius added, Hippolytus and Bostrenus, from the Chronicle of Eusebius, as he says, betray ^a certain carelessness in an otherwise learned and diligent man. Eusebius writes at the sixth year of the Emperor Alexander: "Geminus, ^a Priest of Antioch, and Hippolytus, and Beryllus, Bishop of Bostra in Arabia, are considered distinguished writers." But "Bostrenus" here is not ^a man's name, but ^a gentile adjective from Bostra, ^a city of Arabia — as Stephanus has it. Yet this last, I would prefer to render in Latin as "Bostrensis." Concerning that Bishop of Bostra, Beryllus, Saint Jerome treats in his book On Ecclesiastical Writers, chapter 60; concerning Geminus the Priest, in chapter 64; and concerning Saint Hippolytus in chapter 61, who afterward became Bishop of Portus and is venerated on August 22. But even if Galesinius had correctly understood Eusebius, he ought not to have asserted that they were crowned under Aurelian — that is, after the year 270 — when Eusebius had written that they flourished around the sixth year of Alexander, the year of Christ 227. Some also add Symphorian, who, having perhaps read "at Rome in the Forum of Symphronii, Aquilinus," etc., as certain codices have above, distinguished it thus: "At Rome in the Forum, Symphorian, Aquilinus," etc. The manuscript of Saint Gudula's at Brussels: "Likewise of Symphorian the Martyr." The manuscript of Saint Lambert's at Liege: "Likewise of Saint Symphorian and Aquilinus." There are indeed several Martyrs named Symphorian in the sacred calendars, but they do not pertain to this case.

[5] Concerning the time when they completed their martyrdom, it is permissible to conjecture that it occurred while the persecution of Diocletian and Maximian was still raging, when Saint Maurentius, patron of the same city, was crowned not far away with some companions, as we shall relate on August 31. By what manner of death they finished their contest is obscure. Peter de Natali, in Book 3, chapter 82, writes that all of them ended their lives by ^a capital sentence, at the command of the Prefect of the City, for the confession of the name of Christ. But even so, the manner of death is not determined; nor is this found in Ado, whom he cites. Ferrarius in his Catalogue of the Saints of Italy and Canisius above write that they completed their martyrdom by decapitation — though without authority (for the writers Ferrarius produces are silent on the matter), yet with ^a probable conjecture, since that was the most commonly used punishment.

[6] Ferrarius testifies that their feast began to be celebrated at Fossombrone in the year 1584, through the efforts of Ottavio Accarumboni, Bishop of that city, with the Roman Congregation of Rites first consulted. A chapel was built for them in the public buildings of the city; ^a candle is offered every year on this day by the city itself in the Cathedral church in their memory; and their bodies are believed to be buried in the same Cathedral. Ferdinando Ughelli, in volume 2 of his Sacred Italy, calls this Bishop, whom Ferrarius names Accarumbonus, Accorambonus and Accoramboni; he testifies that Accorambonus enlarged the episcopal palace, erected ^a sacred tower, instituted public supplications and prayers, and was called the Father of the Poor and held distinguished for his singular title of chastity.

CONCERNING SAINT PHILEAS, BISHOP OF THMUIS, AND SAINT PHILOROMUS, MILITARY TRIBUNE, AND VERY MANY OTHER MARTYRS AT ALEXANDRIA IN EGYPT,

In the year 304.

Preliminary Commentary.

Phileas, Bishop of Thmuis, Martyr at Alexandria in Egypt (S.) Philoromus, Military Tribune, Martyr at Alexandria in Egypt (S.) Many others, Martyrs at Alexandria in Egypt.

By the author G. H.

Section I. The Episcopal see of Saint Phileas, the place and time of his martyrdom, the Acts, and the works written by him.

[1] Thmuis, an ancient city of Lower Egypt, is according to Ptolemy in Book 4 of his Geography, chapter 5, the metropolis of the prefecture or nome of Mendes, to which the neighboring mouth of the Nile, the Mendesian, either gave its name or must acknowledge having received it from the city. In subsequent times that city was numbered among those of Augustamnica Prima, under the metropolis Pelusium, concerning which and the tract of those regions we treat below in the Life of Saint Isidore of Pelusium. Whether Thmuis has perished, or whether it was the place where Migni is now seen, is unknown. Bishop Phileas governed the Church of Thmuis during the reign of Diocletian, whom we have often said was raised to the Empire in the year of the Christian Era 284, about the month of September, from which the Egyptians begin their epoch of the Martyrs. We have said that the fatal edict against the Christians was issued by him during those days when the sacred memory of the Lord's Passion was being celebrated, in the eighteenth year of his reign, the year of Christ 302 — which Eusebius, in Book 8 of his Ecclesiastical History, chapter 3, writes was the nineteenth of his reign, being accustomed himself to count individual years from the Paschal month. When ^a most grievous persecution soon arose throughout the whole Empire, and especially in Egypt, Saint Phileas was taken from his own Thmuitan flock and confined in prison at Alexandria, as will be related below, for an extended period. The letters of Saint Peter, Bishop of Alexandria, then in exile, which we shall cite below, addressed to Saints Phileas, Hesychius, Theodore, and other Confessors detained in prison, also require some length of captivity — and especially the letter of Phileas himself to his own people of Thmuis, concerning the illustrious contest of very many Martyrs completed before his own, contained in the Acts at number 3. Therefore we defer his martyrdom to the twentieth year of Diocletian, the year of Christ 304, in which we judge Phileas to have suffered in the month of February, since the following April Diocletian, wearied by the Christian cause, which he was unable to suppress, laid down the Empire to lead ^a private life.

[2] Concerning the history of the martyrdom of Saint Phileas, Rufinus, Priest of Aquileia, writes in Book 8 of his Ecclesiastical History, chapter 10, according to the editions produced by Joannes Scalla in 1479 and Godfrey Baussard in 1526: "I found the passion of this Martyr Phileas, excellently written up in the histories of Gregory, and he disputed so admirably before the impious concerning the Divine religion that he even cited the death of the philosopher Socrates, which he endured at Athens for the truth, as ^a testimony before them." These Acts, hitherto unedited, we have obtained from three manuscript codices: one belonged to Nicolas Belfort, ^a Canon Regular in the monastery of Saint John the Baptist de Vinea at Soissons; ^a second we have long had, granted by the most religious men of the ancient monastery of Saint Maximin near Trier; from the third, which is preserved among the Canons Regular of the monastery of Büderich in Westphalia, in the diocese of Paderborn, Joannes Gamansius of our Society transcribed the same Acts for us. In the last two codices only those things are contained which we present in the second chapter. From the Belfort volume, what we give in the first chapter is supplied — and nearly everything is found in the same words in the Ecclesiastical History of Rufinus, perhaps for the most part added during his revision. Saint Jerome confirms the same Acts in his book On Illustrious Ecclesiastical Writers, chapter 78, with these words: "Phileas, from the city of Egypt which is called Thmuis, of noble birth and no small wealth, having undertaken the episcopate, composed ^a most elegant book in praise of the Martyrs; and after ^a formal disputation held against the Judge who was compelling him to sacrifice, he was beheaded for Christ." All these things are contained in these Acts; whence we conclude that their author Gregory was ^a contemporary of Phileas himself and observed the disputation in person, as the words in the prologue — "done in our times, and in our presence" — indicate.

[3] This book in praise of the Martyrs is his letter written to his own people of Thmuis, cited below at number 3, which both Eusebius and Nicephorus inserted into their Ecclesiastical Histories — the former in Book 8, chapter 11, the latter in Book 7, chapter 9. Honorius also mentions it in his work On Ecclesiastical Writers, chapter 79, in almost the very words of Saint Jerome. Concerning the same, Trithemius writes in his work On Ecclesiastical Writers: "Phileas, Bishop of the city of Thebes in Egypt, ^a man both noble and most learned, no less distinguished for his character than for his knowledge of the Scriptures, after many labors and the publication of various treatises for the benefit of the faithful, at last became ^a Martyr for the faith of Christ under the Emperor Maximian, and flew to the heavens. Of his writings there survives ^a disputation held against an unjust Judge, in one book, and On the Praise of the Martyrs, in one book. Other things he wrote are unknown to us, although many are reported by the Fathers. He flourished under the Emperor Maximian, in the year of the Lord 240." So Trithemius, into whose number, written in Arabic numerals, we conjecture ^a typographical error has crept, and that instead of the year 240, the year 304 should be read. The disputation of Saint Phileas against the Judge is contained in the Acts written by Gregory, together with his Letter. The Emperor whom Trithemius names is Maximian Herculeus, whom Diocletian took as his colleague in the Empire — first as Caesar in the year 285, then created Augustus the following year, and finally, induced by the authority of Diocletian, he laid aside the purple on the same Kalends of April of the said year 304 and became ^a private citizen along with him.

[4] Moreover, what Trithemius writes — that Phileas was Bishop of the city of the Thebaid — seems to have been drawn from certain manuscript codices of Saint Jerome. For Suffridus Petrus, as Antonio Possevino testifies in his Sacred Apparatus concerning Saint Phileas, noted that in the Martinian manuscript codex "Thebais" is found in place of "Thmuis," as also in the Sigeberg manuscript codex. Possevino adds that this was the reason why those heretics, who stitched together compilations rather than libraries, made two men named Phileas: one Bishop of the Thebaid, the other of Thmuis — at which point Possevino tacitly censures Gesner and Simler. To say nothing of the fact that the Thebaid is not ^a city but ^a region, which we have accurately described on January 17, Section 1, in the Life of Saint Anthony. All of these were perhaps given occasion for error by reading Eusebius and Nicephorus without sufficient attention. For since Eusebius, in Book 8, chapter 9, had immediately before treated of the Martyrs of the Thebaid who suffered in the said persecution of Diocletian, with no distinction of places prefixed, he describes various contests which he himself saw while then in Egypt, and adds the martyrdom of Saints Phileas and Philoromus — of the latter we treat at number 6 below in the Acts. It is worthwhile to add the words of Eusebius from the said Book 8, chapter 9 in the Greek (chapter 10 in the Latin), where he writes the following, which Nicephorus transcribed from him.

[5] These Martyrs were indeed worthy of admiration; but those seemed preeminently admirable who, though distinguished by wealth, nobility, glory, eloquence, and knowledge of philosophy, nevertheless counted all these things as nothing for the sake of true piety and faith in our Savior and Lord Jesus Christ. Such was Philoromus, ^a man who had attained no common magistracy, but was appointed to manage the Emperor's affairs at Alexandria; and who, not without great glory and honor (as is the Roman custom), attended by ^a bodyguard, daily rendered judgment on the disputes referred to him. Such also was Phileas, Bishop of the Church of Thmuis, ^a man truly outstanding both in the civil institutions of his country and in the ministries of the Church, and eminent in the disciplines of philosophy. When very many relatives and other friends had besought these two men; when, moreover, men of the first rank who held authority had entreated them; when the Judge himself at last had urged them to take pity on themselves and care for their children and wives — they could in no way be persuaded by the prayers of such men to be in any degree attracted by desire for life or to utterly disregard the divine laws concerning the confession and denial of our Savior. Rather, with virile courage and ^a mind worthy of philosophers — nay, with ^a piety worthy of God — bravely opposing all the Judge's threats and insults, both departed this life by the cutting off of their heads. So far Eusebius. All these things are read below in the Acts, attributed almost exclusively to Phileas. Since Saint Philoromus administered the Emperor's affairs at Alexandria, he was then joined to Saint Phileas after he assumed his protection before the Judge. Moreover, since Phileas, in the letter written to his Thmuitan flock, narrates the martyrdoms performed at Alexandria according to Eusebius, he clearly indicates that he was in prison custody at Alexandria, where he wrote this letter before the final sentence was pronounced upon him in court. After reciting this letter in chapter 11, Eusebius continues in chapters 12 and 13 to narrate some illustrious Martyrs of Palestine, and finally concludes: "About the same time" (referring to the time when he had reported several Martyrs struck by the sword about the ninth day before the Kalends of April), "two of the Emperors — of whom one, Diocletian, held the first and highest rank of the Empire, and the other, Maximian Herculeus, held the second after him — transferred themselves to ^a certain private mode of life." This, we have said, happened on the Kalends of April.

[6] Eusebius again mentions Saint Phileas in the same Book 8, chapter 25, to which is given this title: "Concerning the Prelates of the Church who, by the shedding of their blood, demonstrated the true piety they professed." And he begins thus: "In these times, therefore, illustrious and distinguished Martyrs, adorned with great glory throughout the whole world, both rightly astonished the spectators everywhere with the greatness and strength of their minds, and by their righteous deeds set before the eyes of all the remarkable signs of the truly divine and inexplicable power of our Savior. But to pursue each one by name in the narrative seems as lengthy as it is scarcely possible. Nevertheless, among the Ecclesiastical Prelates who suffered martyrdom in famous cities, let us inscribe first of all, as upon pillars erected to the memory of the devout, Anthimus, Bishop of the city of Nicomedia, ^a witness of the kingdom of Christ, who met death by being punished with capital punishment. Among the Martyrs of Antioch, let us inscribe Lucian, Priest of that Church, easily the most outstanding for his pious manner of life, who at Nicomedia also, in the presence of the Emperor, openly proclaimed the heavenly kingdom of Christ, first by ^a speech of apology, then by his deeds... Among those who died nobly and gloriously at Alexandria, in the rest of Egypt, and in the Thebaid, let Peter, Bishop of Alexandria itself, ^a divine ornament of those who were Teachers and Masters of true religion in Christ, be cited first in this place; and along with him the Priests Faustus, Didius, and Ammonius, perfect Martyrs of Christ. Likewise Phileas, Hesychius, Pachomius, and Theodore, Bishops of the Churches that are in Egypt, and other outstanding men besides these, well-nigh infinite in number, who are celebrated in the speech of many throughout the churches of every region and place where they lived." So far Eusebius. Looking to this passage, Saint Jerome, at the place mentioned above on Ecclesiastical Writers, affirms that Phileas was beheaded for Christ under the same instigator of the persecution in Egypt as Lucian at Nicomedia — whom in the preceding chapter he had recorded as having suffered under the persecution of Maximinus, which was in fact that of Maximian. We treated of Saint Lucian on January 7 and shall treat of Saint Anthimus on April 27, whom the same Eusebius had recorded in chapter 6 as having died in the same persecution of Diocletian, with his head cut from his neck for the testimony of Christ — the sentence of death having been pronounced by Diocletian's colleague Maximian, whose Acts make mention of it. Whence it is clear that in the said chapter 25, Eusebius, with ^a certain recapitulation, reviews the more distinguished Prelates of the Church who suffered martyrdom in that persecution which Diocletian, having begun it himself, handed on to his colleagues and successors as though ^a hereditary possession together with the Empire; and, having placed first, according to Baronius at the year 310, number 23, by the prerogative of excellence, Peter of Alexandria with the Priests of the same Church above the other Egyptian Bishops, he then adds others who completed their martyrdom before Peter: Phileas, Hesychius, Theodore, and Pachomius, concerning whose feast-day we shall treat below.

[7] Saint Peter, according to Eusebius, Book 7, last chapter, near the end, "flourished with the highest distinction for twelve continuous years in the Episcopate of Alexandria. After having spent nearly three years before the time of the persecution in governing that Church, he led the rest of his life with harsher discipline and greater severity, and looked after the welfare of the Churches with all care and zeal; and on that account, in the ninth year of the persecution, he was presented by God with the distinguished crown of martyrdom by the cutting off of his head." His Acts, as reported by Baronius at the year 306, number 52, from two Vatican manuscript codices, relate that Saint Peter voluntarily departed from Alexandria when he was being sought for death, lest on his account the city of Alexandria should be thrown into tumult by the resistance of the Christians. He then lay hidden for ^a long time, both in Palestine and in adjacent islands, meanwhile strengthening his flock by letters — and especially Phileas, Hesychius, and Theodore, whom he calls the Standard-bearers and Teachers of all the Confessors who were held in prison, more than six hundred and sixty in number. When he heard that they had completed their martyrdom, he testifies that he was filled with immense joy, for whose contest he had always interceded with God in prayer. These details are from the manuscript Acts, hitherto published incompletely.

Section II. The commemoration of Saints Phileas and Philoromus in the sacred Calendars; the homeland of their companion Martyrs.

[8] Since the city of Thmuis is ^a name unknown to Europeans and departing from the common combination of Latin syllables, it was more readily subject to greater corruptions and errors of copyists, especially in Martyrologies and other manuscript books. Hence it is corruptly read as Thimus, Thymus, Thynnis, Thynuis, Thynius, Thymnis, Thannis, Taphnis, Thumois, Thmois, Theonis, Chanai, etc. We have already spoken of the word "Thebaid." "Fileas" and "Filoromus" are also written in many codices. First, in the most ancient Roman Martyrology, which bears the name of Saint Jerome, it reads: "At Thimoi, of the Bishop Filias with his daughter." The Reichenau manuscript: "Of the Bishop of Timue with his daughter." We hesitate here in uncertainty, since the Acts mention the wife and children of Saint Phileas, whether perhaps some daughter obtained the crown of martyrdom together with her father. However, inclined by the silence of the others, we more safely conjecture that it is an error and should be read: "Of Phileas the Bishop with Philoromus." Another error is in the ancient Trier manuscript of Saint Martin's: "In Egypt, of Phileas, Bishop and Confessor" — whereas it is certain that he was put to death. In another ancient manuscript of the Monastery of Saint Riquier, which is attributed to Bede: "In the city of Thymnis, the passion of Blessed Philatas, Bishop of the same city, and of Philoromus, Tribune of the Roman soldiers."

[9] Nearly the same things, but more correctly and fully, are read in the ancient Roman Martyrology edited by Rosweyde: "In the city of Egypt, Thmuis, of Blessed Phileas, Bishop of the same city, and of Philoromus the Tribune, and of innumerable Martyrs." The same is read in the Cologne manuscript at Saint Mary ad Gradus. But the Prague, Utrecht Saint Mary, Liege Saint Lambert, Antwerp Professed House of the Society of Jesus, and other manuscripts largely agree with the printed Bede in these words: "In the city of Egypt called Thmuis, the passion of Blessed Phileas, Bishop of the same city, and of Philoromus, Tribune of the Roman soldiers, with whom also an innumerable multitude of the faithful from the same city, following in the footsteps of their Pastor, was crowned with martyrdom in the persecution of Diocletian." Notker interposes from the Acts these few words about Saint Philoromus: "Who, admiring the constancy of the Bishop and pursuing it with praises, was likewise beheaded with him." Omitting these, Usuard, Bellinus, and others add at the end: "As the eighth book of the Ecclesiastical History relates." In the Cologne manuscript of the Carmelites they are called Bishop Philippeus and Tribune Filosmus. In another ancient manuscript from Italy, later brought to Lorraine, only Blessed Florian the Martyr is mentioned — the name perhaps corrupted from both. The innumerable multitude of the faithful is added in both Martyrologies. But what is said above to be the persecution of Diocletian is omitted by some and called by others the Decian persecution — ^a great error, since the persecution initiated by Decius preceded this one of Diocletian by fifty years. The author of the manuscript Florarium and Ado have the tenth persecution, as Augustine calls it in Book 18 of the City of God, chapter 52, Orosius in Book 7, chapter 27, and others. The words of the Florarium are: "In the city of Egypt called Thymnis, the passion of Blessed Phileas the Bishop and Philoromus the Tribune, in the time of Diocletian and Maximian, Roman Emperors, in the year of salvation 305, under the tenth persecution, in the first year thereof. Then also in the aforesaid city, just as their Pastor Phileas aforesaid, all the Christians were beheaded in ^a field adjacent to the walls."

[10] Ado, concerning the multitude that accompanied them, reports more fully from Rufinus, Book 8, chapter 9: "In the city of Egypt called Thmuis, the passion of Blessed Phileas, Bishop of the same city, and of Philoromus, Tribune of soldiers, with whom also an innumerable multitude of the faithful from the same city, following in the footsteps of their Pastor, was crowned with martyrdom in the persecution of Diocletian. For when ^a most savage Governor was sitting in judgment, innumerable peoples of the faithful were brought before him. He ordered each of them in order, as they confessed themselves Christians, to be beheaded; and as they competed eagerly and voluntarily, after making their confession, to submit to the sword, that inhuman and cruel man, moved neither by the contemplation of their numbers nor by the magnanimity of their virtue, nevertheless ordered them all to be led out and beheaded. But they, steadfastly and bravely, with joy and exultation, seized the present death as the beginnings of eternal life. When the first were being slaughtered, the rest did not surrender their spirits to sloth or torpor; but singing psalms and chanting hymns to God, each awaited the place of his martyrdom, so that while doing these things they might breathe out their last breaths in the praises of God. O truly wonderful and worthy of all veneration was that flock of the blessed, that company of brave men, that crown of the splendor of the glory of Christ! This crown was adorned by the most precious of all stones and the noblest gem; this company was led by ^a more illustrious leader; this flock was graced by ^a nobler Pastor. His name was Phileas, who was Bishop of the city itself. He drew the nobility of his first origin from heavenly things, according to the virtue of his soul; but of earthly things, as far as the world is concerned, he had held the first honors in the Roman commonwealth. Educated also in the learning of liberal letters, and excellently trained in all the exercises that pertain to the virtue of the soul. Since he had very many relatives and kinsmen, noble men, in the same city, he was frequently led before the Governor; and was urged to yield to his admonitions, to have regard, at the entreaty of so many and so great relatives, for his wife, and to be persuaded to consider his children, and not to persist in his undertaking. But he, as though ^a wave were dashing against an immovable rock, spurned the words of the chattering, strained his spirit toward heaven, held God before his eyes; reckoned his parents and relatives as the holy Martyrs and Apostles. There was then present ^a certain man commanding ^a squadron of Roman soldiers, named Philoromus, who, seeing Phileas surrounded by the tears of his relatives and wearied by the Governor's cunning, yet unable to be bent or broken in any way, exclaimed: 'Why do you vainly and superfluously test the constancy of this man? Why do you wish to make unfaithful one who keeps faith with God? Why do you compel him to deny God in order to comply with men? Do you not see that his ears do not hear your words, that his eyes do not see your tears? How can one be moved by earthly tears whose eyes behold heavenly glory?'"

After these words, the anger of all was turned against Philoromus, and they demanded that he undergo one and the same sentence as Phileas. To this the Judge gladly assented and ordered both to be beheaded. These blessed Martyrs suffered under the tenth persecution. All of this is from Ado: the earlier part from Usuard, the rest from Rufinus. At the end we have added "the tenth persecution" from the manuscript codices of Lobbes and Saint Lawrence of Liege; in place of which, in the Therouanne codex and another in Rosweyde, the "Decian persecution" was read, for which Rosweyde substituted "of Diocletian" — less aptly, as it was then repeated ^a second time.

[11] What Ado narrates at the beginning from Rufinus, we have already given on January 5, for the feast-day of the Martyrs slain in the Thebaid under Diocletian. But Rufinus himself, following Eusebius, having previously treated of the Martyrs of the Thebaid, as though to distinguish these from those, interposes these words: "We ourselves also, at the same time, while we were traveling in the regions of Egypt, saw with our own eyes how, as ^a most savage Governor sat in judgment, innumerable peoples of the faithful were brought before him," etc. From this Ado pursues his eulogy, believing that Phileas and Philoromus died at Thmuis, because of the city of Thmuis prefixed in the Martyrologies. These often indicate not so much the place of the passion, but rather that the sacred relics of the Martyrs were deposited there, or churches particularly dedicated to their cult, or finally that the Martyrs had flourished there in some ecclesiastical or civil dignity. Again, Ado, about the middle, after the words "Phileas, who was Bishop of the city itself," omitted what Rufinus added and what is repeated below in the Acts: "which is called Thmuis" — by which he indicates that another city, in which the passion took place, is understood. Eusebius clearly names that city as Alexandria. Indeed, another place of torment from Thmuis is required by these words of the Judge to Phileas, at number 5 below: "Remember that I have treated you with honor; for in your city I could have done you wrong" — which Phileas accepted with gratitude.

[12] The earlier Martyrologies — the aforementioned ones of Saint Jerome, the Trier, and the Centula manuscripts — do not add companions besides Philoromus. But the ancient Roman Martyrology of Rosweyde and the Cologne manuscript of Saint Mary ad Gradus report only innumerable Martyrs, perhaps so that there might be some memorial of those whom Saint Phileas commemorates in his letter to the Thmuitans, inserted in the Acts; and whom Saint Peter of Alexandria, mentioned above, calls the Standard-bearers and Teachers of all the Confessors who were held in prison — and Rufinus, Ado, and others call Phileas the Pastor. So also Galesinius in his Martyrology: "At Thamna in Egypt, of Saint Phileas the Bishop and Philoromus the Tribune, Martyrs, with whom an innumerable multitude of Christians, under the Emperor Maximian, having steadfastly undertaken the contest for the praise of Christ, was crowned after being variously put to death." Constantius Felicius reports it thus: "Philoromus the Tribune, ^a most learned man, was appointed by the Emperor Diocletian, to whom he was very dear, in the Magistracy of Alexandria among the Egyptians; and Phileas the Egyptian, ^a man endowed with great learning, Bishop of Thmuis, were beheaded with many others for the confession of Christ." Along with Bede, Usuard, Ado, and others, the Roman Martyrology makes this multitude consist of Thmuitans, in these words: "At Thmuis in Egypt, the passion of Blessed Phileas, Bishop of the same city, and of Philoromus, Tribune of soldiers, who in the persecution of Diocletian, when they could not be persuaded by relatives and friends to spare themselves, both offered their necks and merited palms from the Lord; with whom an innumerable multitude of the faithful from the same city, following the example of their Pastor, was crowned with martyrdom." In the Acts, according to the Büderich codex, Saint Phileas is presented to Culcianus together with an innumerable multitude of the faithful of his city, whom the Judge, ordering each one in turn who confessed himself ^a Christian to be beheaded, at last addresses the Bishop with these words: "Phileas, sacrifice to the gods," etc. The words about the confession of individuals, taken by Ado above from Rufinus, are there referred to various Egyptians.

[13] Saints Phileas and Philoromus are celebrated with the Ecclesiastical Office in the Roman Breviary compiled under Paul III by Cardinal Francisco Quinones of the title of the Holy Cross, and revised in the same: in which the third Lesson at Matins is proper, largely abbreviated from Rufinus. It adds that Phileas, on account of his many writings and the great reputation for his holiness, was made Bishop by the great consensus of his fellow citizens, and that he discharged that office most holily for many years. In the Utrecht Breviary printed at Leiden in the year 1518, Saints Phileas and his companions are venerated with the Common Office of Martyrs.

[14] The commemoration of Saint Peter, Bishop of Alexandria, is celebrated, as we said above, who sent ^a letter to Phileas and other Bishops confined in prison. The Greeks treat of him on November 24; the older Latins all on the following day, November 25, and add that along with him many other Bishops from Egypt were put to death — nearly six hundred and sixty, together with Clerics and laymen. On the same day, however, being impeded by the solemnity of Saint Catherine, later writers transferred his cult to November 26 — as Bellinus, Maurolycus, Galesinius, and others, and more fully the Roman Martyrology, with the name of Saint Phileas also added, in these words: "At Alexandria, the birthday of Saint Peter, Bishop of the same city, who, being adorned with all virtues, was beheaded by the command of Galerius Maximian. There also suffered at Alexandria in the same persecution the holy Martyrs Faustus the Priest, Didius, Ammonius, and likewise Phileas, Hesychius, Pachomius, and Theodore, Egyptian Bishops, with six hundred and sixty others, whom the sword of persecution raised to heaven." Phileas is joined with others killed at Alexandria, whom the passage of Eusebius cited above had united, also repeated, according to Baronius, with ^a certain recapitulation.

ACTS

written by Gregory, ^a contemporary, revised by Rufinus the Priest, published from three manuscripts.

Phileas, Bishop of Thmuis, Martyr at Alexandria in Egypt (S.) Philoromus, Military Tribune, Martyr at Alexandria in Egypt (S.) Many others, Martyrs at Alexandria in Egypt.

BHL Number: 6800

By the contemporary author Gregory, from Rufinus.

CHAPTER I

The persecution of Diocletian. The captivity of Saint Phileas, and his letter to the Thmuitans.

[1] As we are about to write the passion of the most glorious Martyr Phileas, we have thought it not unfitting to commit to memory ^a few things among many that were done in our days, and especially those done in our presence, when the Blessed one himself suffered, so that the reader may know in how hard times the Lord reserved the martyrdom of so steadfast ^a man. For to describe how wonderfully and how magnificently the word of Christ and the doctrine of piety had advanced throughout the whole world before the persecution of our time, and to what ^a height it had ascended, surpasses our powers. Yet it can be known even from this: that certain Roman rulers both gave our people the opportunity to govern provinces and administer justice, and allowed their wives, ministers, and entire households not only to believe in the Lord Jesus Christ but also to live in the faith with all confidence and freedom — so that they called those people their intimates of whom they were certain that, on account of the faith of Christ, they would harbor no treachery. Such was the most famous Dorotheus in the chamber of the Kings, who on account of the faith of Christ was held most faithful in all things; whence he merited to be preferred to all others in honor and love. With him also were Gorgonius and the rest who were faithful in the Lord — whether those who held the highest honors within the palace, or those who merited to be preferred above others for governing provinces by reason of their faith. Indeed, who could worthily describe the multitudes of peoples assembling within the churches, and especially the innumerable throngs gathering on feast days in every place — when not even the ancient buildings sufficed, but houses of prayer were daily expanded, so that their vastness seemed to encompass the size of cities?

[2] This crown, indeed, ^a more precious stone and nobler gem adorned; ^a more illustrious teacher led this company; ^a nobler pastor graced this flock. His name was Phileas, who was Bishop of the city itself which is called Thmuis. He drew the nobility of his first origin from heavenly things, according to the virtue of his soul; but of earthly things, as far as the world is concerned, he had held the first honors in the Roman commonwealth. Excellently educated also in the learning of liberal letters and in all the exercises that pertain to the virtue of the soul, he so embraced this newest philosophy — which is the first of all according to God — that he surpassed all who had preceded him. To support this, although it may seem ^a digression, it does not appear absurd if we briefly insert into this work some passages from his writings, in which he recalls the passions of the Martyrs. Writing, then, to the Thmuitans — that is, to the people committed to his charge — he says among other things:

[3] "The blessed Martyrs have furnished us with examples of these good things, who, enduring in the contests together with us, as they had been instructed from the divine Scriptures, keeping the eye of their mind fixed upon God, desired death for piety without fear. For they considered unceasingly that our Lord Jesus Christ, having become man for our sake, taught us this: that we should struggle against sin even unto death. Since He Himself did not consider it robbery to be equal to God, but emptied Himself, taking the form of ^a servant, and being found in appearance as ^a man, He humbled Himself even unto death — the death of the cross. Following His example, the blessed Martyrs endured all torments and punishments, lest they should stain the conscience of their faith; for indeed the perfect charity that was in them cast out fear. If I wished now to enumerate the virtues of their endurance and to set forth the strength of their constancy, I have not such abundance of speech, nor do I think these things would seem credible to any except those who beheld with their own eyes what was done. For they were exposed to all who wished to inflict punishments at their pleasure; and if anyone, having devised in his leisure some new kind of punishment, brought it forward, it was permitted to inflict it. Some, therefore, were beaten with clubs, others with rods, others again with whips, some were stretched with leather thongs, or hung up with ropes. And it was the endeavor of each tormentor to invent ^a new kind of punishment. After this, some were hung up with their hands bound behind their backs, and stretched on the rack, their limbs being torn apart. To be scraped with iron claws was considered old and light. Even if that kind of punishment had been applied to anyone, not only were their sides torn, as is customary with robbers and murderers, but the claw reached to the belly and thighs and shins and even to the nails. Nor was the face, the countenance, and the forehead left free from torments. And this was added above all: that after human bodies had been mangled without any humanity, they were exposed in public, stripped not only of clothing but even of skin, and became ^a cruel spectacle to all who passed by."

[4] "Some they left bound to columns, with their arms twisted behind their backs. And those who were hung up before the Governor were kept not only for the time when they were being examined or tortured by him, but nearly the whole day while other cases were being heard, on the rack — in the hope that any one of them might fall from the firmness of his resolution through the continuance of unceasing punishment. So great was their cruelty, and all human feeling had so utterly fled from them, that after the whole body had been consumed by torments or beatings, the victim was ordered to be dragged naked by the feet back to prison, and with his feet locked in stocks, still with fresh wounds, he was cast upon the ground strewn with fragments of broken pottery. Meanwhile, very many who persevered steadfastly and bravely unto death brought no small shame upon the inventors of the wickedness for the cruelty they had vainly attempted. Others, having recovered their bodily health, voluntarily provoked their dispensers of punishment to renew the contests. These men, ashamed to recall them again to the torments and terrified by their very boldness, ordered them to be beheaded."

CHAPTER II

An illustrious confession of Christ amid the torments. The martyrdom of Saints Phileas and Philoromus.

[5] These are the words of the true Philosopher in the Lord, the blessed Martyr Phileas, which he wrote while in chains and shut up in prison, to the Church committed to his care — by which he made his companions fellow sharers in those Martyrs and partners of the heavenly crowns. But now it is time for us to come to his open encounter with the Judge. Phileas having been placed upon the platform, Culcianus the Governor said to him: "Can you now become sober?" Phileas replied: "I am always sober and live soberly." Culcianus said: "Sacrifice to the gods." Phileas replied: "I do not sacrifice." Culcianus said: "Why?" Phileas replied: "Because the sacred and divine Scriptures say: 'He who sacrifices to the gods shall be rooted out, unless it be to the Lord alone' Exodus 22:20." Culcianus said: "Then sacrifice to the Lord alone." Phileas replied: "I do not sacrifice. For God does not desire such sacrifices. For the sacred and divine Scriptures say: 'Why do you offer me the multitude of your sacrifices? says the Lord. I am full; I do not want the burnt offerings of rams and the fat of lambs and the blood of goats; nor if you offer fine flour.'" One of the Advocates said: "Are you now disputing about fine flour, or are you now fighting for your life?" Culcianus the Governor said: "In what sacrifices, then, does your God delight?" Phileas replied: "God delights in ^a clean heart and sincere senses and sacrifices of true words." Culcianus said: "Sacrifice now." Phileas replied: "I do not sacrifice, for I have not learned to do so." Culcianus said: "Did Paul not sacrifice?" Phileas replied: "No! God forbid." Culcianus said: "Did Moses not sacrifice?" Phileas replied: "It had been commanded to the Jews alone to sacrifice in Jerusalem to God alone. But now the Jews sin by celebrating their solemnities in other places." Culcianus said: "Let these vain words cease, and at least sacrifice now." Phileas replied: "I will not defile my soul." The Governor said: "Is it our concern here about the soul?" Phileas replied: "About both the soul and the body." Culcianus said: "The care of what body?" Phileas replied: "Of this body." Culcianus said: "Will this flesh rise again?" Saint Phileas replied: "Certainly." Culcianus again said to him: "Did Paul not deny Christ?" Phileas replied: "No. God forbid." Culcianus said: "Swear this to me." Phileas replied: "It is not commanded to us to swear. For the sacred Scripture says: 'Let your speech be Yes, yes; No, no' Matthew 5:37."

[6] Culcianus said: "Was Paul not ^a persecutor?" Phileas replied: "No. God forbid." Culcianus said: "Was Paul not an ignorant man? Was he not ^a Syrian? Did he not dispute in Syriac?" Phileas replied: "He was ^a Hebrew, and he disputed in Greek, and he had the greatest wisdom above all others." Culcianus said: "Perhaps you are going to say that he even surpassed Plato." Phileas replied: "Not only was he wiser than Plato, but indeed than all the philosophers. For he instructed the wise. And, if you wish, I will recite his words to you." Culcianus said: "Sacrifice now." Phileas replied: "I do not sacrifice." Culcianus said: "Is there ^a conscience?" Phileas replied: "Yes." Culcianus said: "How is it then that you do not keep the conscience that pertains to your children and wife?" Phileas replied: "Because the conscience that pertains to the Lord is more eminent. For the sacred and divine Scripture says: 'You shall love the Lord your God who made you' Deuteronomy 6:5." Culcianus said: "Which God?" Phileas extended his hands toward heaven and said: "God who made heaven and earth, the sea and all things that are in them, the Creator and Maker of all things visible and invisible and unspeakable, who alone is and remains forever and ever. Amen."

[7] The Advocates were forbidding Phileas from speaking at length to the Governor, saying to him: "Why do you resist the Governor?" Phileas replied: "I answer him concerning what he asks me." Culcianus said: "Spare your tongue and sacrifice." Phileas replied: "I do not sacrifice. For I spare my soul. Moreover, not only Christians spare their soul, but pagans also. Take the example of Socrates: for when he was being led to death, with his wife and children standing by him, he did not turn back, but most readily received death though old." Culcianus said: "Was Christ God?" Phileas replied: "Yes." Culcianus said: "How were you persuaded that He was God?" Phileas replied: "He made the blind to see, the deaf to hear; He cleansed lepers, raised the dead, gave speech to the mute, and healed many infirmities. A woman who had ^a flow of blood touched the fringe of His garment and was healed; the dead were raised; and He did many other signs and wonders." Culcianus said: "Is God crucified?" Phileas replied: "He was crucified for our salvation. And indeed He knew that He was to be crucified and to suffer insults, and He gave Himself to suffer all things for our sake. For the sacred Scriptures had foretold these things concerning Him, which the Jews think they possess but do not possess. Let whoever wishes come and see if it is not so." Culcianus said: "Remember that I have treated you with honor, for in your city I could have done you wrong; but wishing to honor you, I did not do so." Phileas replied: "I thank you, and grant me this perfect grace." Culcianus said: "What do you desire?" Phileas replied: "Exercise your rashness; do what has been commanded you." Culcianus said: "So you wish to die without cause?" Phileas replied: "Not without cause, but for God and for the truth." Culcianus said: "Was Paul God?" Phileas replied: "No." Culcianus said: "Who then was he?" Phileas replied: "A man like us, but the divine Spirit was in him, and in the Spirit he worked powers and signs and wonders."

[8] Culcianus said: "I bestow upon you the favor of your brother." Phileas replied: "And you, grant me this perfect grace: exercise your rashness and do what has been commanded you." Culcianus said: "If I knew that you were in want and had come to this madness, I would not spare you. But since you have great substance, so that you could sustain not only yourself but nearly the whole province, therefore I spare you and advise you to sacrifice." Phileas replied: "By not sacrificing, I spare myself." The Advocates said to the Governor: "He has already sacrificed in the school." Phileas said: "I certainly have not sacrificed; but you may truly say that I have offered sacrifice." Culcianus said: "Your wretched wife looks to you." Phileas replied: "The Savior of all our spirits, the Lord Jesus Christ, whom I serve in chains, is Himself powerful — He who called me into the inheritance of His glory — to call her also." The Advocates said to the Governor: "Phileas is requesting ^a delay." Culcianus said to Phileas: "I give you ^a delay, so that you may deliberate with yourself." Phileas replied: "I have often deliberated, and I have chosen to suffer for Christ." The Advocates and the court officials, together with the guardian and all his relatives (for he had very many relatives and kinsmen, noble men, in the same city), embraced his feet, begging him to have regard for his wife and to take care of his children. He, as though ^a wave were dashing against an immovable rock, spurned the words of the chattering, strained his spirit toward heaven, held God before his eyes, reckoned his parents and relatives as the holy Martyrs and Apostles.

[9] There was then present ^a certain man commanding ^a squadron of Roman soldiers, named Philoromus. He, seeing Phileas surrounded by the tears of his relatives and wearied by the Governor's cunning, yet unable to be bent or broken in any way, exclaimed, saying: "Why do you vainly and superfluously test the constancy of this man? Why do you wish to make unfaithful one who is faithful to God? Why do you compel him to deny God in order to comply with men? Do you not see that his eyes do not see your tears, that his ears do not hear your words? One cannot be moved by earthly tears whose eyes behold heavenly glory." After these words, the anger of all was turned against Philoromus, and they demanded that he undergo one and the same sentence as Phileas. To this the Judge gladly assented and ordered both to be struck by the sword.

[10] When they had gone out and were proceeding to the customary place of execution, the brother of Phileas, who was one of the Advocates, cried out saying: "Phileas requests an abolition." Culcianus, calling him back, said: "Have you appealed?" Phileas replied: "I have not appealed; God forbid. Do not listen to this most wretched man. I give great thanks to the Emperors and to the Government, because I have been made ^a co-heir of Jesus Christ." After this Phileas went out. When they had arrived at the place where they were to be slain, Phileas stretched out his hands toward the East and cried out, saying: "My dearest little children, all you who worship God, watch over your hearts, for our adversary goes about like ^a roaring lion, seeking whom he may devour. We have not yet suffered, most beloved; now we begin to suffer; now we have begun to be disciples of our Lord Jesus Christ. Attend to the precepts of our Lord Jesus Christ; let us invoke the immaculate, the incomprehensible One, who sits upon the Cherubim, the Maker of all things, who is the beginning and the end, to whom be glory forever and ever. Amen." When he had said this, the executioners, carrying out the Judge's orders, drove out the indefatigable spirits of both by cutting off their heads with the sword — by the grace of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns as God forever and ever. Amen.

CONCERNING SAINT GELASIUS, A BOY, AT PLACENTIA IN ITALY.

BEGINNING OF THE FIFTH CENTURY.

Gelasius, ^a boy, at Placentia (S.)

By the author I. B.

[1] At Placentia in Cisalpine Gaul, Saint Gelasius the Confessor is venerated with ^a semidouble Ecclesiastical Office, as they call it, on February 4. On this day Ferrarius, in the General Catalogue of Saints, has: "At Placentia in Gallia Togata, Saint Gelasius, Confessor." He has more in the Catalogue of the Saints of Italy, as we shall presently say. When Saint Gelasius lived becomes clear from the fact that his elder brother Opilius, who is venerated on October 12, is recorded as having been present, while still an Acolyte, at the Translation of Saint Antoninus the Martyr performed by Saint Sabinus the Bishop. Now Saint Sabinus, as we said on January 17, was ^a contemporary of Saint Ambrose and died near the end of the fourth century from the birth of Christ — in the year 395, as some in Ferrarius conjecture. Ferdinando Ughelli in volume 2 of his Sacred Italy seems to defer his death to the year 419. He was succeeded by Saint Maurus, who is said to have held the see until the year 445, or by Ughelli's reckoning until 449; his feast is celebrated on September 13. By Saint Maurus, moreover, Saint Gelasius was buried, and Saints Domninus and Victor the Deacons were ordained; who are then said to have devoted themselves, together with Gelasius himself, to the preaching of the word and other pious works, especially concerning divine worship. But it does not seem that Gelasius could have devoted himself to preaching in any way other than by ministering to those who preached or performed sacred functions, if (as will be said below from the monk Rufinus) he was still ^a boy when he died.

[2] An epitome of his Acts is contained in the Offices of the Church of Placentia, approved by the Sacred Congregation of Rites at Rome on March 23, 1602, and April 15, 1603, and published by order of Claudius Rangoni, Bishop of the same Church, in the year 1635. In them, Lesson 4 for the fourth of February, which is sacred to Saint Gelasius, reads as follows: "Gelasius, born at Placentia of noble and Christian parents, distinguished from his earliest age by ^a singular gift of divine grace, had ^a glorious sign of the heavenly kingdom prepared for him. For while still ^a boy, when he had once found his brother Opilius praying in his chamber, he was deemed worthy to see with his eyes ^a multitude of Angels conversing with him, and at the same time to hear the voice: 'Suffer the little ones to come to me, for of such is the kingdom of heaven.' Moreover, as he flourished alike in age and holiness of life, and like ^a fruitful olive tree in the house of God brought forth abundant fruits of good works, he departed to the heavenly fatherland. His sacred body was first interred by Saint Maurus, Bishop of Placentia, in the church of Blessed Sabinus outside the city walls, and afterward brought into the new basilica of Saint Sabinus himself by Bishop Everard. Fabricius, Bishop of the same city, in the year of salvation 1481 translated it with solemn ceremony to ^a more distinguished place in the aforesaid church, together with the bodies of Saints Peregrinus, Victor, and Domninus, which rested in the same church."

[3] So far the said Offices. Ferrarius has nearly the same in the Catalogue of the Saints of Italy. The Saints whose bodies were translated by Bishop Fabricius are venerated as follows: Peregrinus on February 10; Victor the Deacon on March 6 (for there was another Saint Victor, the first Bishop of Placentia and predecessor of Saint Sabinus, of whom we treat on December 7); Domninus the Confessor on May 15. We shall treat of each in their proper places.

[4] Ferdinando Ughelli, in volume 2 of his Sacred Italy, in the catalogue of the Bishops of Placentia, transmits the following from ^a codex written in the year 1253 by Rufinus, ^a monk of the monastery of Saint Sabinus, concerning the burial place of Saint Gelasius and others, in the very words of Rufinus: "I found in ^a certain very ancient Martyrology that two men, distinguished for wisdom and goodness, adorned with holiness and religion, from the city of Rome (one was called Constantinus and the other Opinianus) first founded ^a certain church in the countryside of Placentia in honor of God and the Twelve Apostles." And shortly before, when treating of Saint Maurus the Bishop: "This church of Moxia was built by Constantinus and Opinianus, who were from Rome, in honor of the Twelve Apostles, which the most blessed Bishop Sabinus consecrated. His body rests here with five bodies of Saints. At his side rests Saint Victoria, ^a Virgin, his sister, who was Abbess of the monastery of Saint Michael the Archangel in the city of Placentia, which was of his entire lineage. At the feet of Blessed Sabinus is the altar of Saint Martin the Confessor and Saint Eusebius the monk, whose feast is on the Conception of Saint John the Baptist. In another vault, near the east, is the tomb of Saints Victor and Domninus the Deacon, and of Gelasius, an infant, who was the brother of Blessed Opilius, whose body rests in the basilica of Saint Antoninus the Martyr. At their sides is another tomb of Abbot Victorinus of this church, and others. I, Maurus, the last Bishop... on the day before the Nones of February I buried Saint Gelasius; on the day before the Nones of March I buried the body of Saint Victor the Deacon; on the Ides of May I interred the body of Saint Domninus; on the ninth day before the Kalends of January, the most blessed Victoria departed from this world." These things, however, were not written by Saint Maurus, as we shall show in their proper place, but (as is there stated) by Abbot Ephrem.

[5] When the Hungarians laid waste to Lombardy in the year 902, as Regino and others write, that church of Saint Sabinus was burned, when Everard was administering the Church of Placentia. He was the 29th Bishop, called Heurardus by others and Enuardus, and is said to have been elected in the year 893 and to have died in 904. Concerning him the already-cited monk Rufinus writes in Ughelli as follows: "In the time when the year 902 was current, the pagans and enemies of the Cross of Christ burst in and destroyed and burned whatever they found outside the walls of the city of Placentia, with tyrannical fury cutting down human bodies with the hostile sword. And then they burned and utterly destroyed the church of Saint Sabinus, which had originally been consecrated in honor of the Twelve Apostles. The aforesaid things are found to have been recorded by Lord Enuardus, the excellent Bishop of Placentia, who with all his strength endeavored to build anew this monastery in which we are. Therefore, while diligently searching for the privileges that contained the foundation of this monastery, I found ^a certain privilege of Lord Enuardus, Bishop of Placentia, made in the time of King Berengar in 903; in which privilege it was contained that the aforesaid Lord Enuardus, having convened ^a council of clerics, arranged to build the church of Blessed Sabinus anew; and so he chose ^a site outside the walls of the city of Placentia, on ^a certain estate of his, justly and legally acquired, on which he built anew the monastery of Blessed Sabinus, with buildings constructed for monastic worship. And for this reason the aforesaid Bishop relocated the said church near the city of Placentia, on account of the enormity of the pagans, lest they should burn it again."

[6] Into this new monastery, then, the bodies of Saints Gelasius, Victor, Domninus, and Peregrinus were translated by Bishop Enuardus in the year 903, as Ughelli reports. He testifies that the following inscription was placed in that new church of Saint Sabinus: "Bishop Conrad interred the bodies of Saints Victor, Domninus, Gelasius, and Peregrinus in this tomb, in the year of the Lord 943." Ughelli himself notes that the year 903 should be restored, since Enuardus died in the year 904; and he writes that Enuardus is incorrectly called Conrad by Huberto Locato, and that it is said he continued until the year 917 and translated the bodies of the Saints in 911. Concerning Saint Sabinus, to whom both the earlier church and this monastery were consecrated, we have treated (as written above) on January 17; but Ughelli's volume had not yet appeared, from which we could have drawn somewhat more light.

[7] The later translation of the sacred bodies, of which Ferrarius treats, was carried out through the efforts of Fabricius Macliani of Milan, the 78th Bishop of Placentia. He passed from the See of Tortona to that of Placentia in the year 1476, as Ughelli testifies, and held it for thirty-two years thereafter, adorning it with distinguished buildings, increased possessions, and many councils held — and especially with this Translation of sacred relics and others, such as that of Saint Opilius on May 10.

CONCERNING SAINT THEOCTISTUS, MARTYR.

Theoctistus, Martyr (S.)

I. B.

[1] Several Saints named Theoctistus are celebrated. For to pass over that holy Abbot Theoctistus who is venerated on September 3, of whom many distinguished things are recorded in the Life of Saint Euthymius the Great on January 20, and Saint Theoctistus the Patrician and Eunuch, of whom the Greeks treat on November 20, we have already reported above on January 4 Saint Theoctistus, Abbot of Cucumus; and we have said on the 8th of the same month that in the Greek Menaea ^a Theoctistus is mentioned — but (as it seems to us) ^a monk, together with Agatho. In the same Menaea, three Martyrs named Theoctistus are also celebrated: one on this day, February 4; another on October 3; ^a third, ^a boatman by trade, on September 6 — all beheaded. And they narrate nothing more about ours than that, armed with the divine weapons of the sacred religion, he offered his bared neck to the sword:

"Protected by God with the weapons of divine faith, Theoctistus bares his neck to the sword."

CONCERNING SAINT JOHN, BISHOP OF IRENOPOLIS IN CILICIA.

After the year 325.

John, Bishop of Irenopolis in Cilicia (S.)

I. B.

[1] Irenopolis is ^a city of Cilicia Secunda, mentioned by Ptolemy in Book 5, chapter 8. The Menaea record that Saint John is customarily venerated here on February 4, in these words: "On the same day, the memory of our holy Father John, who rests at Irenopolis, who was one of the holy Fathers at Nicaea." In the catalogues of the Nicene Fathers published by Alphonsus Pisanus, Severinus Binius, Demochares, and others, out of the number of three hundred and eighteen, more than ninety are missing. Among those whose names survive, only one John is enumerated, and he ^a Bishop of the province of Persia, not of Irenopolis.

[2] This See was then held by Narcissus, whom Theodoret, in his Ecclesiastical History, Book 1, chapter 7, enumerates among the partisans of Arius: "And Narcissus, Bishop of Neronias; Neronias is ^a city of Cilicia Secunda, which we now call Irenopolis." From this one may correct the error in the Acts of the Council of Nicaea, Book 2, in Pisanus, where two Bishops of the province of Cilicia are listed as though different persons: Narcissus of Neronias and Narcissus of Irenopolis. And earlier, after the second edition of the Canons: Narcissus of Neronias and Narcissus of Hierapolis. It is one and the same Narcissus, Bishop of Neronias or Irenopolis, who earlier attended the Council of Ancyra with seventeen other Bishops, and at Nicaea subscribed to the condemnation of Arius along with the rest, but afterward shamefully apostatized and was separated from the communion of the Church by the Council of Sardica in the year of Christ 347 — Narcissus of Neronopolis.

[3] Whether there was another Irenopolis at that time, over which this holy Bishop John presided, we have not been able to ascertain. George Cedrenus mentions another, restored by the Empress Irene and therefore called Irenopolis, situated in Macedonia, formerly called Beroea. But that nomenclature has nothing to do with the times of the Nicene Council, which preceded it by four hundred years and more. Perhaps John died at Irenopolis in Cilicia while returning to his own See, whether he was Bishop of the province of Persia or of some other See; or he was brought there after death — for he is not said to have been Bishop of Irenopolis. The praises with which Gregory the Priest, whom we cited on January 13 in the Life of Saint Leontius, Bishop of Caesarea, number 10, universally extols the Nicene Fathers ought to be shared with this holy Bishop also, insofar as is proper, since we lack his own particular Acts.

CONCERNING SAINT ABRAMIUS, OR ABRAHAMIUS, BISHOP OF ARBELA IN PERSIA, MARTYR.

In the year of Christ 348.

Abrahamius, Bishop of Arbela, Martyr (S.)

By the author I. B.

[1] In the times of Constantine the Great, the religion of Christ was widely propagated, not only through the provinces of the Roman Empire but also to foreign nations. Concerning the Persians, the same Emperor testifies in ^a letter to King Sapor, which Eusebius recites in Book 4 of the Life of Constantine, chapters 9 and following, and Theodoret in Book 1 of his Ecclesiastical History, chapter 25: "By this class of men — I mean the Christians, for my entire discourse concerns them — how greatly do you think I rejoice to hear that the finest parts of Persia are, as I most earnestly wish, most abundantly adorned with them?" And then he carefully commends them to the King.

[2] When, however, in the course of time, as Sozomen writes in Book 2, chapter 8, their number had vehemently increased, so that they held public assemblies in churches and had Priests and Deacons, this greatly offended the minds of the Magi — for they, like ^a certain priestly tribe, administer the religion of the Persians by ^a kind of succession from the beginning. The Jews also were greatly disturbed, who, out of their jealousy naturally implanted in them, as it were, are always hostile to the Christian religion. By the instigation, therefore, of both these groups, ^a savage persecution was set in motion by King Sapor, who was then waging war against the Romans. First, all Christians indiscriminately were exhausted by tributes and harassed by the severity of the Prefects. "After this," says Sozomen, "he ordered the Priests and ministers of God to be slaughtered with the sword, the churches to be plundered, their treasures and ornaments to be brought into the public treasury, and Simeon, Bishop of Seleucia and Ctesiphon, to be brought before him as ^a traitor of the Persian kingdom and religion." Concerning this persecution, Saint Jerome writes in his Chronicle at the seventh year of Constantius (the year 343 of the common era): "Sapor, King of the Persians, persecutes the Christians." By these words he does not expressly assert that the persecution first broke out at that time, yet this is more likely, since the first accusations of the Magi and Jews against Simeon, according to Sozomen's testimony, were that he was ^a friend of the Roman Emperor and that he betrayed Persian affairs to him. Therefore, war had already arisen between the Persians and the Romans, which we understand from Saint Jerome's Chronicle was begun in the first year of Constantius; for he writes that in that year Sapor, King of the Persians, having devastated Mesopotamia, besieged Nisibis for nearly two months. Baronius also determines, at the year 343, number 10, that the persecution was first stirred up by Sapor in the seventh year of Constantius and Constans.

[3] How bitter that persecution was, may be conjectured from these words of Sozomen in Book 2, chapter 13: "Scarcely," he says, "could one enumerate all the things that were done by those Martyrs — who they were, whence they came, by what means they achieved martyrdom, or what torments they endured; for these are various among the Persians, devised with ^a certain ambition of cruelty. But to speak summarily, it is reported that those whose names could be collected — men and women — numbered sixteen thousand who then completed their martyrdom. Besides these, so many were slaughtered that their number could not even be reckoned, much less their names enumerated, by the Persians, Syrians, and inhabitants of Edessa, who applied great diligence to the task."

[4] The most celebrated among them are: the already-mentioned Simeon, Usthazanes, Abedechalas, Ananias, Pusices, Azades, the Virgin Tarbula, and others, of whom we shall treat on April 21 and 22. Among the Bishops crowned with martyrdom in this persecution, besides Simeon, Sozomen enumerates twenty-two in Book 2, chapter 12 — among them Abrahamius, whom the Menaea record as having been "Bishop of Arbel, ^a city of Persia."

[5] In the Acts of Saints Acepsimas and his companions on April 22, mention is made of ^a certain cruel man "who was called Adesche and was born in the city called Arbel." He was ordered by the Judge to lead the holy Martyrs Joseph and Aithalas to his city, to be stoned to death by the ministry of the Christians there, and in this to prove his cleverness, forsooth. This is the city of which Quintus Curtius, in Book 4, speaking of Darius, says: "He had already reached Arbela, ^a village about to make itself notable by its great disaster." However, the same author later makes clear that the final battle between Darius and Alexander was not actually fought at Arbela, since he says that Darius, having covered ^a vast distance in flight, reached Arbela about midnight. Strabo, in Book 16, explains why the Greeks said the battle was fought at Arbela: "In Aturia there is ^a village called Gaugamela, at which Darius was defeated and lost his empire; therefore this place is notable, as is its name, for the word means 'the house of the camel'... The Macedonians, seeing that this village was insignificant, but that Arbela was ^a notable habitation — founded, as they say, by Arbelas the son of Athmoneus — spread the report that the battle and victory had taken place near Arbela, and transmitted this to the writers." Xylander translates: "Arbela, founded, as they say, by Arbelus, son of Athmoneus." To us, however, that founder seems rather to have been called Arbeles the Athmonite, or Athmonides. There is indeed in Stephanus the place Athmonon, with the gentile Athmoneus, ^a locality of the Cecropid region in Thrace.

[6] Arbela was therefore, in the time of Alexander, ^a "notable habitation" — ^a noteworthy town. It is no wonder that, since on account of the advantages of its location and the celebrity of its fame under the Macedonian empire, and then through the wars of the Parthians against the Romans and Syrians, it was perhaps enlarged, and having then received the Christian religion, it was honored with an episcopal throne. Saint Abrahamius held that throne, either as the first or certainly as the most celebrated Bishop. Under him there were many Christians at Arbela, by whose hands the impious wished Saints Joseph and Aithalas to be stoned, as is narrated in the Acts of those Saints and of Saint Acepsimas. The same Christians of Arbela were forbidden to bring any solace to the Saints who had been thrust into ^a foul prison. From the same city came that illustrious Isdandula, who, compelled to stone the Saints or to pierce them with ^a pointed rod attached to ^a reed, not only refused the cruel deed but castigated the Judges and lictors themselves with the most outspoken speech. From the same city, ^a pious woman, having purchased access to the prison by night from the guards, led the Saints to her house and, by whatever means she could with her servants, endeavored to refresh them and to alleviate their pains.

[7] But the holy Bishop Abrahamius himself — at whose instigation these acts were perhaps done, and at whose instruction certainly — also obtained the crown of martyrdom in the fifth year of the persecution, namely the year of Christ 347 or the beginning of 348. He is venerated by the Greeks on February 4. So the Menologion published by Henricus Canisius: "Likewise, of the holy Martyr Abrahamius the Persian." Petrus Galesinius: "In Persia, Saint Abramius, Bishop and Martyr, who, ordered by Sapor, King of the Persians, to sacrifice to the gods, and having firmly refused, was subjected to many and various punishments and was finally crowned by the cutting off of his head." The Menaea treat of him more fully. Ferrarius: "In Persia, Saint Abrahamius, Bishop and Martyr, under King Sapor. In the same place, Saint Abdalas, monk." He cites the Greek Menologion; in the edition published by Canisius, Abdalas is not mentioned on February 4, but Abidellas the Priest on April 17, who is called Abdellas in the Menaea.

[8] Cardinal Baronius, in volume 3 at the year 309, number 6, because Sapor the Younger raged against the Christians with such great cruelty, calls into question the Acts of Saint Marcellus, Pope and Martyr, which we gave on January 16. For in those Acts, chapter 3, it is said that at the request of Sapor, King of the Persians, Saint Cyriacus was sent to Persia, freed his daughter Iobia from ^a demon, and baptized her and her father and 420 others. But that was not Sapor the Great, or the Elder, who had long before been defeated by Odenathus, King of the Palmyrenes; since Narses, who reigned sixth after him, had been completely defeated by Diocletian himself. Nor was it the younger Sapor, grandson of Narses, who had not yet been born during the reign of Diocletian, much less was the father of an adult daughter. However, this does not have enough weight with us to recklessly reject those ancient Acts. That Sapor could have been some Satrap of the middle royal blood, or ^a petty king of ^a neighboring people or city. What if Mishdates, son of Narses, King of the Persians, was — like Narses' own predecessor Varahran Seganesna — ^a man with two names? What if Sapor's father was that Sapor converted by Saint Cyriacus, ^a son-in-law of Narses? This seems to be inferred from Agathias, who testifies that Sapor was inaugurated as king while still in his mother's womb, when the Satraps had previously learned from the responses of the Magi that the child would be male. "For," says that writer, "the succession of the royal line called him to the throne who should be born of this mother." He was not, however, the posthumous son of Mishdates, since his successor was Artaxerxes, his full brother, as the same author says — and therefore younger than him; otherwise, he would have had to be placed on the throne before Sapor, who was not yet born. Since, therefore, it is established from Eutropius, Book 9, that Narses was the grandfather of Sapor, Sapor may have been born of his daughter, perhaps by ^a Christian father named Sapor — and thus the friendship of Constantine may have been sought by him, and the Christian cause, favored by him, may have been advanced while his son was still too young to hold the reins of government.

[9] But Agathias blunders egregiously when he writes in Book 4 that in the twenty-fourth year of Sapor the city of Nisibis came under Persian power, upon Jovian's surrender after Julian's sudden death. If Julian perished and Jovian was compelled to negotiate with the Persians in the twenty-fourth year of Sapor, then Sapor was born in the year of Christ 339, the third year of Constantius. By what reasoning, then, did the same Sapor devastate Mesopotamia and besiege that same Nisibis in the year 338, and before that send legates to Constantine the Great, who died in 337? Before he was born? Agathias would have written better had he said that this happened in the twenty-fourth year of the war undertaken against the Romans. But enough of these matters.

[10] Petrus Teixeira, in Book 1 on the Kings of Persia, chapter 24, calls this Sapor "Xapur," but says he has found nothing worthy of report about him, and says he was raised to the throne seventy-three years after the death of Alexander of Macedon — omitting the Greek Kings and the Parthians, as well as the first eight of the Persian race. He writes that Ardxir Baba Khon succeeded him — who is the Artaxerxes of Agathias; then Xapur Zabel Ketaf, that is, Sapor the son of Artaxerxes; then Baharon Kermonxa, that is, Varahran Cermasal; and after him his son Yazd Gerd, who is Isdigirdes. But what this author says — that Christ was born in the times of Ardxir Baba Khon — is plainly very far from the truth. He professes, however, that he transmits what he found written among the Persians about their Kings, not that he wishes to confirm and defend it. But let us return to Saint Abrahamius, whose Life the Greeks relate briefly in their Menaea.

LIFE FROM THE GREEK MENAEA.

Abrahamius, Bishop of Arbela, Martyr (S.)

In the fifth year of the most wicked and impious persecution launched against the Christians in Persia, Saint Abrahamius was seized by the chief of the Magi. When he was urged by him to deny Christ and worship the Sun, he said: "How is it, wretch and miserable one, that you do not cease exhorting us to do what is not fitting? Is it right that I should abandon the Creator and worship the creature and the work of my God?" These words considerably provoked the tyrant against the Saint. Therefore, the chief of the Magi ordered the Saint to be immediately brought forward, laid upon the ground, and beaten with rods from the wild forest. When the Archmagus saw that he bore all things nobly, and even prayed for his torturers, saying: "Lord, do not hold this sin against them, for they do not know what they are doing," he ordered his head to be cut off with ^a sword. Thus, with his neck severed, Saint Abrahamius completed his martyrdom in the village called Telman.

CONCERNING SAINT ISIDORE OF PELUSIUM, MONK AND PRIEST IN EGYPT,

IN THE FIFTH CENTURY OF CHRIST.

A HISTORICAL COMMENTARY.

Isidore of Pelusium, monk and Priest in Egypt (S.)

By the author G. H.

Section I. The sacred veneration of Saint Isidore, his birthplace, monastic life, and priesthood.

[1] Pelusium, from which Saint Isidore received his cognomen of Pelusiota, was ^a city of Egypt properly so called (which is Lower Egypt, and roughly corresponds to the Delta), considered among the chief cities after Alexandria. It is believed to have been imbued with the Christian faith from Apostolic times, and was honored with an episcopal throne from antiquity. For among the Bishops of the province of Egypt who attended the first Council of Nicaea in the year of Christ 325, Dorotheus of Pelusium is found. Saint Isidore himself writes in Book 2, letter 127, that Eusebius succeeded Ammonius in his time. When the province of Augustamnica was separated from this Egypt — ^a division mentioned by the Emperors Gratian, Valentinian, and Theodosius Augustus in their rescript in Book 4 of the Code, On Customs and Commissions — then Pelusium was established as the metropolis of Augustamnica. After this city the "Pelusiac mouth" of the Nile is named. For after the Nile has traversed the rest of Egypt in ^a single channel, when it reaches the Delta it divides into two streams, as it were, from which the remaining mouths owe their origin. One, flowing toward the East and called the Bubastic River from the city of Bubastis, empties into the sea not far from Pelusium. Hence Stephanus, in his work on Cities: "Pelusium, ^a city of Egypt, to which flows the first mouth" — that is, of the Nile toward the East, or toward Palestine. In the Ecumenical Synod of Ephesus, according to the given division, some Bishops are assigned to Augustamnica, others to the province of Egypt. And Saint Isidore, in Book 1, letter 152, calls it "neighboring Egypt."

[2] The Greeks venerate Saint Isidore with ^a primary cult on February 4 in their Menaea, and in the following verses they allude to the name of Pelusium:

"Rejoice, Pelusiota, greatly rejoice, O my friend, Having escaped the clay, and having found new joy. On the fourth they placed Isidore in ^a mournful tomb"

— that is, of February, on which day they give us ^a brief summary of his Life with this eulogy: "The memory of our holy Father Isidore of Pelusium. This Saint, an Egyptian by nation, born of illustrious and pious parents, was recognized as ^a kinsman of Theophilus and Cyril, Bishops of Alexandria. Having advanced to the highest summit of erudition in all divine and human knowledge, he left to students of letters very many monuments of his genius, worthy of praise and remembrance. Rejecting also his enormous wealth and leaving behind his most splendid lineage with all the happiness of the present life, he retired to the Pelusiac mount. Having embraced the monastic life, he devoted himself there to solitude and, entering upon familiarity with God, illuminated the whole world by teaching through his divine discourses. He brought sinners to repentance, confirmed the just, reproved the obstinate with the sword of the Word of God, and stirred them to virtue. He even suggested and persuaded Emperors concerning what was useful for the administration of the Empire. In short, he most wisely answered all who consulted him from the fountains of sacred Scripture. Ten thousand letters are said to have been composed by him. Having thus lived his life so gloriously according to the law of God, he departed this life in advanced old age." So far the Menaea, which are nearly the same as what is read in the new Greek Anthologion printed at Rome under Clement VIII. The remaining Greek Menologia and Horologia also mention him on this day.

[3] The Latins likewise enrolled him in the sacred registers. The Roman Martyrology: "At Pelusium in Egypt, Saint Isidore, monk, distinguished for his merits and learning." Galesinius adorns him with ^a larger eulogy, but one largely transcribed from the Menaea: "At Pelusium, Saint Isidore, Confessor. Born of pious parents, ^a kinsman of Cyril, Bishop of the Church of Alexandria, well educated in both domestic and foreign disciplines, out of zeal for pious religion, having despised and contemned worldly things, he hid himself on ^a mountain, where, having adopted the monastic manner of life, he spent all his time now in holy prayers, now in commenting on sacred books, now in writing letters. By this type of letter-writing — for he composed ^a nearly infinite number of them — he was wonderfully useful not only to private persons but to magistrates, prefects, and bishops. Having thus led ^a most holy life, and having done many wonderful things by the help of God, he fell asleep in the Lord." Molanus, in his Supplement to Usuard, more briefly preserves the words of the Greek Horologion, which he cites: "On the fourth day, of the holy Father Isidore of Pelusium." This supplement of Molanus was confused with Usuard himself by Antonio Possevino in his Sacred Apparatus, by Andreas Schottus in his edition of Saint Isidore's letters, and by Joannes Chatardus — who led these into error — in his judgment on the life and writings of Saint Isidore prefixed to the letters rendered into Latin by Billius, which Chatardus had printed at Paris after Billius's death. "Usuard the Martyrologist," he says, "recorded five persons of the same name (Isidore) in the roll of the Saints, among whom he mentioned our Pelusiota, and records that his feast is celebrated on the fourth day of February." These five are listed together in the Index, from which Molanus also added from Metaphrastes, on February 5, Saint Isidore, Martyr of Alexandria, whom Usuard had not mentioned. We shall present more Saints of the same name throughout this entire work.

[4] Marcus Antonius Alegraeus, in his Paradise of Carmelite Glory, state 3, chapter 6, enrolls Saint Isidore of Pelusium among the Carmelite monks, citing an old Catalogue of illustrious Carmelites and ^a most reliable manuscript on the illustrious men of the Carmelites composed by the Bishop of Alghero. He complains that the Basilians claim this man, as well as others from the Carmelites, as though they were natives of another's glory, with no right to do so — citing in the margin the Sacred Apparatus of Possevino, who treats of Saint Isidore without any mention of either the Carmelites or the monks of Saint Basil, whom the same Alegraeus, in state 2, chapter 103, numbers among the Carmelites. "Indeed," he says in an appended note, "Basil professed the Carmelite institute among the true Carmelites for at least fourteen years. Although afterward, having summoned Brothers from Carmel, he established ^a monastery on Mount Didymus, and composing the monastic institute in ^a double form, he gave ^a rule in the manner of ^a dialogue to those who, choosing him as their Patron, were afterward called of the Order of Saint Basil, constituting from that time ^a Basilian religion different from the Carmelites, but truly derived from the Carmelites," etc. Lezana writes similar things about Saint Basil in volume 2 of the Annals of the Carmelites, at the year 363. We would prefer these claims to be proved by more ancient writers, and we set them aside here, to be more conveniently examined in the Life of Saint Basil on June 14. But whatever may be said of both monastic orders — the Carmelites among the Syrians and Palestinians, and Saint Basil's among the Cappadocians and neighboring peoples of Asia — the monks who lived in Egypt and the Thebaid in those times were of ^a different kind, distinguished from them and from each other by ^a great variety of ways of life, as we show passim in various Acts of the Saints, and as the Lives of the Fathers published by Rosweyde in ten books confirm, in which the monastic history of Egypt is chiefly contained, without any mention of Carmel.

[5] Alegraeus believed him to have been Greek by origin, asserting that he was buried in the parts of Greece where he had been born, among his Heliades — if, however, this author distinguishes Greece as ^a European region from Egypt, in which he makes him Abbot of the mount of Pelusium. The remaining authorities, with the Menaea, establish that he was Egyptian by race. Facundus, Bishop of Hermiana, in Book 2 of his Defense of the Three Chapters, calls him "a most holy man and of great glory in the Church of Christ, an Egyptian Priest of Pelusium." The Menaea moreover make him ^a kinsman of the Alexandrian Bishops Cyril and Theophilus. Alegraeus also conjectures that Cyril was Greek by nation and Constantinopolitan by birth, which we rejected on January 28, in the Life of Cyril, Section 2, and preferred to say that he was born at Alexandria with his uncle Theophilus, where it has been shown from contemporary authors that his sisters and other blood-relatives lived. And so Ephrem, who was Patriarch of Antioch in the time of the Emperor Justinian, testifies in Photius, excerpt 228, that Isidore the monk was "illustrious, an Alexandrian by house, and venerable to the high priests."

[6] Nicephorus Callistus, in Book 14 of his Ecclesiastical History, chapter 30, lists as disciples of John the Great, or Chrysostom, "the venerable ascetic Nilus, Isidore of Pelusium, and Mark the monk, celebrated by the speech of many." The same author pursues this at greater length in chapter 53: "At that time there flourished men not only outstanding in virtue, but distinguished also by learning consonant with their deeds. For if both forms of philosophy converge, they more swiftly raise the mind to the sublime and unite and join it to the Good which we seek with all desire and prayer. For as with two wings, whoever has attained both employs them, and flying up to heaven arrives most swiftly with full progress. Such men that age produced, who achieved great glory through both virtue and learning. Such was that Isidore who presided on the mount of Pelusium. Nilus and Mark, distinguished ascetics, and likewise Theodoret, the most wise Bishop of the Church of Cyrus — whose glory is great, to use the words of the Poet. These used as their teacher in both forms of philosophy the great Chrysostom." So far Nicephorus, who in the following chapter treats of these three fellow-disciples and their published books. Of these, we have given on January 14 the History of the slaughter of the holy Fathers killed by the Saracens near Mount Sinai in Arabia, written by Saint Nilus.

[7] That many places near Pelusium were long cultivated by monks is indicated by Saint Jerome in the Life of Saint Hilarion the Abbot, in whose journey through Egypt, made after the death of Saint Anthony (who died in the year 356), he writes: "Bidding farewell to many, with an infinite throng accompanying him, he came to Bethelia, where, having persuaded the crowds to return, he chose forty monks... On the fifth day, then, he came to Pelusium, and having visited the Brothers who were in the neighboring desert and dwelt in the place called Lychnos, he proceeded in three days to the fortress of the Thebans," etc. Saint Isidore himself, in Book 1, letter 318, calls it an "eschatiа" — that is, an extreme retreat. Evagrius briefly touches upon the monastic life of Saint Isidore spent there in Book 1 of his Ecclesiastical History, chapter 15: "During the reign of the same younger Emperor Theodosius, Isidore" (whom he calls Pelusiota in the title) "was held in great honor, whose glory, on account of both his deeds and his words, had spread far and wide and was celebrated in the speech of all. He so mortified his flesh with labors and so nourished his soul with the secrets of divine learning that he led an angelic life on earth, and continually set before all ^a living and expressed image of monastic life and divine contemplation." So far Evagrius, whom Nicephorus, cited above, largely copied: "The divine Isidore," he says, "from his very adolescence so labored in monastic disciplines and so mortified his flesh, and nourished his soul with secret and sublimer doctrines, that he led ^a life utterly angelic, and was ^a living and animated pillar of the monastic institute and of divine contemplation, and as it were ^a primary exemplar of ardent emulation and spiritual learning." Facundus, cited above, and Suidas call him ^a Priest by rank. Nicephorus writes that he "presided over, instructed, or was the teacher of the Pelusiac mount" — just as Strabo, in Book 14 of his Geography, said "Athenodorus was the teacher of Caesar." Sixtus of Siena in Book 4 of his Sacred Library, Possevino, Alegraeus, Ferrarius in his Topography, and others call him Abbot — ^a title not used by more ancient writers.

Section II. The honor of Saint Chrysostom defended by Saint Isidore. Admonitions given to Saint Cyril of Alexandria.

[8] Photius, in excerpt 232, in his selections from the book of Stephanus Gobarus the Tritheist, writes: "He adduces also testimonies showing how Theophilus and the whole Synod with him were disposed toward Saint John Chrysostom; what opinion Cyril and Atticus had of Saint John; what Saint Isidore of Pelusium thought of Theophilus and Cyril, Bishops of Alexandria, and of Saint John Chrysostom — that he accused them of hatred toward Chrysostom, but praised and honored him. Severus, impelled to censure Saint Isidore, found no grounds and therefore falsely attributed to him agreement with Origen, although the same man later, by his own accord, overcome by the truth, retracted this." So far Stephanus in Photius. There exists ^a letter of Saint Isidore to Severus, letter 368 in Book 1, in which he teaches that arrogance must be suppressed, in these words: "Just as nature has not permitted ^a sheep to graze with ^a lioness, so it is in no way possible for pride to dwell in the same house as the monastic life. For the former is bestial and impatient of the bridle; the latter receives all good things with ^a submissive spirit, and admits painful and bitter things with great patience and fortitude. Therefore, if you have girded yourself for the study and practice of this life, depart from that vice, lest through it he punish you with some evil — he who has raised his neck against the Lord and strives and labors that all may be imitators of his pride and his fall." So writes Saint Isidore to Severus, if indeed he is the same man mentioned in Photius.

[9] That he openly defended Chrysostom, vehemently reproved Arcadius, Cyril, and the latter's uncle Theophilus, and censured their sinister machinations undertaken against that man, the aforementioned Cyril himself is our witness. Isidore himself greatly extols the doctrine of Saint Chrysostom: thus in Book 4, letter 224, he writes that "the glory of the writings which the most wise John left behind him, scattered throughout the whole world, has penetrated to the uttermost ends of land and sea. For who is there that is not captivated by them? Who among men born after him does not have gratitude to Divine Providence that he was born after him — and that he did not depart deprived and ignorant of that divine lyre, which, by the greatness of the things celebrated about it, has surely claimed for itself ^a reputation surpassing all belief? For he did not captivate wild beasts with his divine music, but he made men of brutish habits gentle, rendering their ferocity mild and tame, and leading it to gentleness and ^a certain harmony," etc. And in Book 1, letter 156, he commends with distinction his book On the Priesthood, together with praise of the author: "No heart has this reading penetrated which it has not wounded with divine love, as one who shows the priesthood to be an august, venerable, and difficult thing to approach, yet teaches that it must be pursued without any stain of blame. For that wise and learned interpreter of the secrets of God, John — the eye of the Church of Byzantium and indeed of all the Churches — composed that book so subtly, prudently, and carefully that all who exercise the priesthood in ^a manner pleasing to God, as well as those who administer the priestly dignity negligently and lazily, may find herein both their virtues and their offenses." The same author extols the admirable eloquence of Chrysostom in Book 2, letter 42, inserting ^a letter of the Sophist Libanius written to Chrysostom while he was still ^a young man, when he had delivered an oration in praise of the Emperors, as Nicephorus explains, both letters being inserted into his history.

[10] The same Isidore writes in Book 1, letter 152, to Symmachus: "You ask me to explain to you the tragedy of the divine man John. But I cannot explain it, for the matter surpasses the mind. Yet hear ^a few things. Neighboring Egypt has always had this custom: to behave wickedly and destructively — namely, rejecting Moses and embracing Pharaoh; lacerating with whips the humble and lowly, oppressing the laborers, commanding cities to be built, and refusing wages — and to this very time persisting in the same pursuits. For, bringing forward Theophilus, burning with an insane love of precious stones and holding gold as ^a deity, surrounded and fortified by four associates — or rather, co-apostates — she overthrew ^a pious man endowed with the teaching of divine things, having seized upon the hatred and enmity which he displayed against him who bears the same name as I, as ^a bulwark of wickedness and effrontery. But the house of David grows stronger, while the house of Saul, as you see, grows weaker — although that man, having weathered the storm of life, has departed to heavenly tranquility." So far the letter. Saint Chrysostom died on the 18th day before the Kalends of December in the year 407. Theophilus survived until the year 412, when he departed this life on October 15, in the consulship of Honorius Augustus IX and Theodosius Augustus V. The other man harassed by Theophilus is Saint Isidore the monk and Priest of Alexandria, ^a disciple of Saint Anthony the Great, whose feast we celebrated on January 15, where in Section 3 we demonstrated the calumnies he suffered from Theophilus and showed that he is wrongly confused by some with Saint Isidore of Pelusium.

[11] Saint Cyril succeeded Theophilus among the Alexandrians, at which time Saint Atticus presided over the Church of Constantinople. We treated of the latter on January 8 and of the former on January 28, where we said that the Roman Pontiff labored long and hard for the name of Saint Chrysostom to be inscribed in the sacred registers by them. That Cyril was moved to do this by the admonition of Saint Isidore and by an apparition of the Virgin Mother of God is taught by Nicetas the Philosopher in Nicephorus Callistus, Book 14, chapter 28, in these words: "Since this dissension indeed arose from emulation, though not according to knowledge, and not from envy or diabolic contention, it seemed good to God that ^a man preeminent in both learning and virtue should not limp in this one thing so as to fail to attain the summit of perfection. For they were men and subject to human passions. Wherefore, some time later, Cyril was reconciled with that great man even after his death, and corrected his error — partly through many others who urged him, but most of all through Isidore of Pelusium, who exhorted him now with reproof, now with admonition — aided also by ^a divine and more secret revelation. For he seemed to see himself expelled from the sacred buildings by John, who was greatly strengthened by his retinue and the divine guard around him; and the Mother of the Lord interceding with John on his behalf, citing among many other things this especially: that he had fought very greatly for His glory — and praying that he might be received back into the sacred temples," etc. So far Nicetas, of whom we shall say more on October 23, in the Life of Saint Ignatius, Patriarch of Constantinople, written by him.

[12] Facundus, mentioned above, writes that Saint Isidore, on account of the merits of his life and wisdom, was both honored and called "Father" by Cyril himself. The same is confirmed by Anastasius of Sinai in his Guide, chapters 9 and 10. Alluding to this paternal appellation, Saint Isidore admirably admonishes Cyril in Book 1, letter 370: "The examples of Scripture strike me with terror and compel me by necessity to write what is needed. For if I am ^a father, as you yourself say, I fear the condemnation of Eli, because he did not chastise his sons when they sinned 1 Samuel 3-4. But if, as I am more persuaded, I am your son — since you bear the appearance and manner of that great Mark — the punishment of Jonathan causes me anguish and anxiety, because he did not prevent his father from consulting the witch of Endor 1 Samuel 28, 31; and on that account, he who could have prevented it perished in battle before the one who committed the crime. Therefore, lest I too be condemned and you undergo divine judgment, suppress your feuds and dissensions. Do not divert upon the living Church the revenge for private and domestic insults, to which you are bound as by ^a certain debt among mortals; and do not procure for it an eternal dissension under the appearance and pretext of piety." In ^a somewhat sharper style he admonishes him in letter 310 of the same first book, which Facundus also published along with the preceding letter in his works: "Misguided favor does not see sharply, but hatred sees nothing at all. Therefore, if you wish to be free and immune from both forms of dimness, do not pronounce violent judgments; rather, commit the charges brought forward to ^a just and impartial trial. Since God Himself, who knows all things before they arise, in His condescension willed to descend and examine the outcry of Sodom — hereby instructing us to scrutinize and weigh matters carefully. For many of those who have assembled at Ephesus accuse you of pursuing and avenging your own enmities, and of not orthodoxly seeking the things that are of Jesus Christ. 'He is the nephew of Theophilus on his sister's side,' they say, 'and he imitates his mind and opinion; for just as Theophilus poured out manifest fury against the divinely inspired and God-beloved man John, so this one also desires to glory and vaunt himself — although otherwise there is ^a wide difference between those who are accused.'" So far the letter. Saint Cyril was present at Ephesus at the Ecumenical Synod convened in the year of Christ 431 against Nestorius, who asserted that Christ consisted of ^a double person and denied that Saint Mary could be called the Mother of God. Which mystery the same Saint Isidore admirably explains to Saint Cyril in Book 1, letter 323, which Anastasius of Sinai cites at the places mentioned above. We omit other letters sent to him. This single maxim completes letter 306 of Book 3, written to the same Cyril: "Just as ^a king who obeys the laws is ^a living law, so ^a priest who is subject to the authority of ecclesiastical decrees is ^a tacit norm and rule."

Section III. The letters written by Saint Isidore. Praise of virginity. Exhortations to the virtues.

[13] Very many authors extol the learning of Saint Isidore with great praises. Evagrius reports that he wrote many works full of every kind of usefulness. Facundus records that two thousand letters were written by him for the edification of the Church. Suidas increases the number: "Isidore," he says, "a Priest of Pelusium, ^a most eloquent man, ^a Philosopher and Rhetorician, wrote three thousand letters interpreting the Divine Scripture, and certain other things." Nicephorus has the following about his writings: "Many things were written by him, full of varied usefulness; but especially nearly ten thousand letters of every kind, filled with both divine and human grace, in which he expounds all of Scripture more clearly and instructs the morals of all manner of men — since he employs in them ^a style of discourse adapted to teaching. He also amply demonstrates with what ardor he burned for virtue, for the Church, and for those who were rashly wronged. Moreover, he inveighs greatly in his lucubrations against those who did not rightly discharge the episcopal and priestly office." The same number of letters is expressed in the Greek Menaea and in Sixtus of Siena; but could this number be attributed to ^a Greek letter that crept into the place of another? Certainly individual Greek characters, iota, gamma, and beta, subscripted with points, signify two, three, or ten thousand. Indeed, by ^a similar error, one might infer that Suidas attributes only three letters to him, since in the Greek editions — the Venetian by Aldus, the Basel editions of both Froben and Wolf, and the Geneva edition prepared by Aemilius Portus — that same gamma is read with ^a superior accent, not ^a subscripted point. There now exist in print 2,113 letters of Saint Isidore, divided into five books, of which the first three, from the translation of Jacobus Billius Prunaeus, the fourth by Cunradus Rittershusio, and the fifth by Andreas Schottus, ^a Priest of our Society, were previously published separately. Ephraem, Bishop of Antioch, mentioned above in Photius, testifies that heretics are accustomed to calumniate these letters of Saint Isidore as impious.

[14] Illustrious is the eulogy of Billius concerning these letters and their author: "These letters of Isidore are nearly all very brief and woven with ^a certain perpetual Laconism, yet rich in doctrine and usefulness. For he everywhere sprinkles and seasons them with testimonies and examples from Scripture. He occasionally refutes certain heresies briefly and as if in passing. For, as ^a true disciple and imitator of Saint John Chrysostom, he is entirely occupied in forming morals — ^a wealthy praiser and herald of virtue, and ^a most keen pursuer of vices. For which reason he testifies in some places that he incurred the offense and hatred of many, and that many snares were set for him. 'If,' he says Book 2, letter 122, 'any fruit arose from the freedom of reproof, I would not have yielded to anyone in this matter, even though on that account I was very often assailed by plots. But since this time demands silence, let us await the Judge.' From the writings of the pagans he inserts little here, content with the sacred Scriptures — as having both greater force and being more worthy of ^a Christian teacher and reader. He is also accustomed to conclude these letters of his with some notable maxim or some elegant little exhortation, and thus to plant, as it were, ^a certain sting in the reader." So Billius prefaced the letters he published. Schottus writes similar things in his preface to the letters he unearthed, addressed to the Most Eminent Cardinal Alfonso de la Cueva: "You will perceive, believe me, in reading these sacred letters — because they are moral and explain very many passages of sacred Scripture — ^a singular fragrance of piety; moreover, you will hear with pleasure the voice of the disciple of Saint John Chrysostom, nearest to him in eloquence. For me certainly, I will say frankly, all his letters hitherto published in print by the Abbot Jacques Billius Prunaeus, when I read them — and I read them frequently — so affect me that I have read and heard nothing in this genre more pious than his ascetical writings together with those of the great Basil, for taming the passions of the soul and most powerfully deterring from vices; nothing, in short, more illustrious for instilling virtue. For he castigates through letters, sharpening his pen by exhortation, the vices of his age, especially of the clergy: thus he splendidly and frequently reproves Zosimus, the most wicked of bipeds, and the yoked pairs of his crimes — Maro, Martinianus, Eustathius, and Eusebius, those burdens of the earth. Meanwhile he applies strong spurs of love to induce repentance; in short, he endeavors to amend morals and compels those who have strayed from the right way to return to the path and to better ways." So far Schottus. Among the vices of the clergy, he sharply reproves the stain of simony. Possevino now says: "Since the letters of Isidore of Pelusium, with their maxims and brief exhortations, plant ^a most useful sting in the reader, I would advise upright and learned schoolmasters not to let such an opportunity escape them — that they might from time to time read them aloud to their pupils, and thus instill in them their morals, diction, and piety."

[15] The great authority of Saint Isidore with the Emperor Theodosius, with magistrates, and with bishops is attested by the letters written to them. Of these bishops, very many attended the Council of Ephesus: Theon of Heracleus Sethretum, Hermogenes of Rhinocorura, Abrahamius of Ostracina, Lampetius of Cassium, Alipius of Sella, Strategius of Athribis — all from the province of Augustamnica; Macarius of Metelitae and Theopemptus of Cabasa, from neighboring Egypt; Heraclides of Heraclea in Arcadia; Euoptius of Ptolemais in the Pentapolis, etc. Of his letters, we are pleased to include the one he wrote to the Emperor Theodosius when he learned that certain things were being done improperly at the Synod of Ephesus by his Counts. It is found in Book 1, number 311, with this inscription: "To the Emperor Theodosius, on providing security for the Synod. If you devote enough of your time to be present at what is to be decided at Ephesus, I have no doubt that things will turn out in such ^a way that they can be censured by no one. But if you allow turbulent hatreds to cast the votes, who will defend the council from cavils and jests? You will apply ^a remedy to this evil if you remove your ministers from the prescribing of dogmas (since they are far removed from the ability to serve both Emperor and God at the same time), lest they otherwise bring agitation and upheaval to the Empire as well, dashing the machines of their perfidy against the rock of the Church. For it is fixed in ^a firm place, and its foundation is such that not even the gates of hell shall prevail against it — as He who established it has promised." So much to the Emperor Theodosius. In Book 3, letter 5 to the Deacon Eutonius, on that saying of the Savior about the Church, that the gates of hell, etc., we add it here: "It was not said as though no one would declare war against the Church and strive to extinguish it; but that many would indeed fight against it, but would be conquered and routed. 'And the gates of hell shall not prevail against it' Matthew 16:18 — understand, the Church. For so it has come to pass. It has been attacked but not overcome; indeed, it has shone forth more splendidly from those very persons who tried to extinguish it. Why then do you wonder if holy men also are harassed by war? For from wars, it seems, come more glorious trophies and more distinguished spoils."

[16] A contest of this kind, together with ^a distinguished encomium of perpetual virginity, he presents in Book 3, letter 351, addressed to Antonius Scholasticus, ^a part of which we give here, so that we may have the author himself as witness and testimony of how deep roots this virtue had struck in his soul. He begins thus: "The contest of virginity is indeed great, illustrious, and divine — for it wages war against the pleasure inherent in the body — yet it diminishes the labors in other contests. For she who does not care about bodily adornment, or ^a husband and children, for the sake of which the pursuit of wealth seems necessary to those not given to philosophy, will easily conquer the love of money. She will in no way be subject to grief, for she has not put forth branches with which cares and sorrows blossom. For while children live, parents are compelled to be anxious; and when they die, to dwell in mourning." And after inserting many remarks about the troubles of marriage, he adds: "Yet I do not say these things in order to reject and proscribe those who embrace honorable marriage — God forbid — but to reprove those who dare, with ^a slippery and impudent tongue, to prefer marriage to virginity. For by as much as heaven surpasses earth and the soul surpasses the body, by so much does virginity surpass marriage. For virginity holds the front rank in the battle line, adorns the front of the phalanx, and erects illustrious trophies; while marriage, being something moderate and granted as ^a support to the weaker, can indeed preserve those who keep it undefiled, but cannot raise them to the summit of virginity... Therefore, let them not think they can compete with those who are free and unbound; nor let those who have devoted their entire life to increasing wealth and adorning the body imagine that they will receive the same rewards as those who have consecrated themselves entirely to God and care for the things of the Lord. Rather, keeping themselves in their appropriate rank, let them not sharpen their tongue against those who have ascended to the heavenly summit... nor array it against virginity; but let them honor it as ^a Queen and submit to it, so that they may have it both as ^a defender and an intercessor. For to the sun those who have embraced virginity may be compared, to the moon those who have embraced continence, and finally to the stars those who have embraced and preserved honorable marriage — especially since Saint Paul adds his vote and says that there is one glory of the sun, another glory of the moon, and another glory of the stars 1 Corinthians 15:41."

[17] So much on virginity. Similar teachings on individual virtues the reader will find interspersed in his letters, and will recognize him as ^a great estimator of the virtues, who placed more weight in them than in eminent learning or in any outstanding knowledge of writing and speaking — which he teaches in brief to the monk Patrimius in Book 1, letter 14: "You are, as I hear, endowed with such ^a disposition and natural goodness that you learn studiously and speak excellently. But the path of the spiritual life proceeds happily through action rather than through speech. Therefore, if immortal rewards are your concern, thinking little of speaking well, strive to act well." He prescribes the same method to Bishop Apollonius in Book 3, letter 363: "Since it is neither seemly nor expedient to drag unwilling and resistant people to piety when they have been so constituted as to have freedom of choice, therefore take care, by using persuasion when the occasion presents itself, to illuminate through your life and conduct those who dwell in darkness." How humbly and lowly ^a man devoted to acquiring virtue ought to think of himself, he admirably teaches in letter 373 of Book 3: "He who cultivates virtue has ^a glorious crown; but he who performs the duties of virtue and yet does not consider himself to have performed them will receive an even more splendid crown by this very disposition. For it is no less praiseworthy than the virtues themselves, when you have done something virtuous, to consider that you have not done it. Indeed, to speak more correctly, when this attitude is present, it indicates that the virtues too are great; but when it is absent, it diminishes even the greatest things. Therefore, whoever wishes to make his virtues great, let him not consider them great, and then they will be great."

Section IV. Saint Isidore's zeal against heretics, his sincere doctrine, avoidance of women, and books written.

[18] From these letters of Saint Isidore, Baronius frequently inserted distinguished testimonies into his Annals: thus at the year of Christ 146, number 29, he excellently refutes the malicious attacks of the pagans, conceived on account of the various heresies that had arisen in the Christian religion, by citing letter 90 of Book 2. He adds that Saint Isidore hit upon the target of this question when he instructed Bishop Apollonius on why there are many heresies and what should be done in each case. Omitting this letter, we substitute another, which is letter 389 of Book 1, addressed to ^a certain calumniator named Therasius, ^a witness of his extraordinary zeal against the Arians: "I would gladly ask you," he says, "who assail us with cavils and present yourself as ^a bitter and hostile judge against us, if the Emperor had placed you at ^a fortification and made you the guardian of ^a tower of the city, and it were being undermined and shaken so that entry to the city would lie open to the enemy — would you not employ all the instruments and weapons that you had stored up or could devise, blocking and hurling projectiles, breaking such an attempt, and thus both rescuing the city and yourself from danger and preserving your fidelity and goodwill toward the Emperor? Yet you are angry at us, whom God has set as teachers of His Church, because we resist Arius, who not only wages war against the pious flock but has even slain very many? I, indeed, for this reason despise every danger, and would sooner cease doing anything else than not strike him as hard as I can."

[19] The same Baronius, at the year of Christ 404, number 78, cites ^a letter of Saint Isidore to Cassian, when the latter had undertaken to profess the monastic life, in which he admonished him that he must above all control his tongue. This letter exists in Book 1, number 309, addressed to the monk Cassian, whom Baronius believes to be the author of the Conferences of the Fathers, and to have drawn his subject matter while then in Egypt. We shall treat of him on February 28, and more fully on July 23, on which day he is venerated at Marseilles in the monastery of Saint Victor. Then at the year of Christ 415, numbers 27 and following, after Baronius had described from Saint Jerome how Palladius, ^a Galatian, Bishop of Helenopolis, though he was accustomed to associate constantly with religious women, yet boasted with great arrogance that he was entirely free of all concupiscence, he adds that for this reason he was also rebuked by letter by Isidore of Pelusium. This letter exists in Book 2, number 284, from which we transfer here some admonitions, as being, in Baronius's testimony, ^a monument of so great ^a man useful to all: "Flee, excellent man, the company of women as much as possible. For those who discharge the priestly office ought to be holier and purer than those who have fled to the mountains. For the former have the care of both themselves and the people, while the latter have care only of themselves... But if some necessity compels you to meet with them, keep your eyes cast down upon the ground, and teach them also how they ought to look. And when you have said ^a few words that can discipline and illuminate their minds, fly away at once — lest perhaps prolonged familiarity soften and break your strength... But if you desire to be honored by women — though this indeed by no means befits ^a spiritual man — whatever the case may be, have no commerce with women, and then you will obtain honor from them... For the female nature shows herself intolerable when someone flatters her; but on the contrary, she most of all respects and admires those who are endowed with greater freedom and use greater authority with her. But if you say that you associate frequently with them and suffer no harm from it, I may perhaps allow myself to be persuaded of that. But I would also like everyone to believe this: that stones are worn away and rock is hollowed out by drops of water falling continually. The meaning of these words is this: What can be imagined harder than ^a rock? What softer than water, and indeed than ^a drop of water? And yet persistence conquers nature. If nature, which can scarcely be moved, is moved, and suffers what it least ought to suffer, by what art or reasoning will the will, which is easily moved, not be conquered and overthrown by habit?"

[20] Golden is this maxim of his, proclaimed in the Second Council of Nicaea, Action 1, and repeated from Saint John Damascene's book On Images, in which it is recorded that Saint Isidore of Pelusium said: "No account should be taken of ^a temple that is not adorned with an image." To this should be appended part of letter 55 of Book 1, whose inscription reads: "To the most illustrious Hierax, On the Miracles of the Relics of the Martyrs." It begins thus: "If it offends you that we honor the ashes of the bodies of the Martyrs on account of their love for God and their constancy, ask those who receive healing from them, and learn how many diseases they remedy. Thus it will come about that you will not only not mock what we do and assail it with cavils, but you will even imitate what is rightly and laudably done." Let the heretics of these times take note of this, to whom would that the letters of Saint Isidore might become more familiar! They would more easily perceive how unjust is the war they wage against monks and priests, temples and monasteries, images and relics of the Saints, in short against all religion and the orthodox faith, and also against Christ the Lord, the giver of all heavenly graces, offered in the sacrifice of the Mass. Concerning this mystery, it is pleasing to add his letter addressed to Count Dorotheos, in which he briefly explains the altar cloth — which is called the Corporal because the sacred Eucharist is placed upon it. It is letter 123 of Book 1: "That pure Linen Cloth," he says, "which is spread out under the ministry of the Divine gifts, represents the sacred service of Joseph of Arimathea. For just as he committed the body of the Lord, wrapped in ^a linen cloth, to burial — through which the entire mortal race received the resurrection — so we, sanctifying the Bread of Proposition upon the linen cloth, find without doubt the body of Christ, bringing forth for us that immortality in the manner of ^a fountain which Jesus the Savior, after being carried to burial by Joseph and returning from death to life, bestowed upon us." So far his own words. Let orthodox Catholics venerate the body of Christ "without doubting" present in the most sacred Eucharist, and against the fury and insult of impious heretics let them take this consolation from letter 100 of Book 3, written to Maro the Priest: "It is not those who receive injury who are in danger, but those who inflict it, and they are the ones who ought to tremble and quake. If this is so, to suffer injury is not an evil, but to inflict it, and not to know how to endure injuries that are inflicted." Let it suffice to have drawn these few passages from his distinguished letters, as an incentive for everyone to read them frequently.

[21] Besides the letters, we gather from the letters themselves that Saint Isidore also wrote other books. One of these is addressed to the Gentiles, which he mentions in Book 2, letter 137, written to Count Herminus, in which he explains the subject of that book: "That ^a wicked man should have all things going well, while on the contrary ^a good man, heaped with all the praises that can befall ^a man, should be involved in the bitterest evils — this is truly ^a matter difficult to conjecture and comprehend, and far exceeding the measure of human nature. For it is necessary to leave this to the Divine judgments. And if we wish to think rightly, leaving to that sole supreme mind, free from all fault, the knowledge of this counsel weighed and committed to it, we shall betake ourselves to those things that are in our hands — things which are scarcely found even by us. But since you think that we ought to bring aid to right doctrine as much as our powers allow, we too have brought aid, in our own small measure, in that book which we published against the Gentiles. If you read it, you will understand the solution of this question." He writes further about what he treats in the same book to the Scholastic Arpocras in letter 228 of the same book, in these words: "That the art of divination among the Gentiles was full of trifles and was vainly celebrated by everyone's mouth has been demonstrated by me in the book against the Gentiles" — and there, with several examples adduced, he mocks the stupidity of the Gentiles. But in Book 3, letter 233, he writes to the same Count Herminus about his small work against Fate: "Since you write that I have composed an Oration — or, to speak more truly, ^a little Oration — on the subject that Fate does not exist, which is praised to the skies by some, and is held by others to be superior to the books elaborated by certain authors on this subject; and you beg me earnestly to send it to you — therefore I send it. But do not follow the judgment of fame in pronouncing your verdict; rather, examine and test it carefully. And if it has been competently written by me, give thanks to God; but if something seems to be wanting in it, pardon human weakness, which cannot speak as it wishes."

[22] The Copts of Egypt venerate on this day in their Martyrology Saint Andrew the Egyptian, who could be conjectured to be confused with Saint Isidore of Pelusium from the Coptic encomium which we add here. It is the 10th day of the month Mechir for the Copts, which is our February 4. "On this day," they say, "the holy Father, the Religious and wise man, the Catholic Doctor Andrew, went to rest. This Saint was from Grania in Egypt, and was ^a kinsman of the holy Patriarchs Philip and Cyril, Bishops of Alexandria. No boy was equal to him in genius; and therefore they educated him in every kind of discipline, both spiritual and civil, and educated him also in Ecclesiastical books — then in every discipline of the Greeks, in which he surpassed all his peers. And with all this, he was an excellent Religious and most devoted to divine worship. Indeed it came about that he quickly turned the eyes of all upon himself, so that they tried by every means to seize him and set him over the Patriarchate, or the See of Alexandria. But he, dead to the world, fled by night and came to the mount of Pharma, where he led the monastic life in the monastery of that place. Then he betook himself from this place to ^a certain small cave, in which he remained alone for the space of two years; in which he also composed books singular in number and quality, which he sent to princes and kings, so that they might be formed to ^a better life from them. He also explained many other books — very many Ecclesiastical commentaries, namely on the old and new Law — which are read in the Church of Egypt to this day. He also sent to Patriarchs, Bishops, and other men letters numbering eighteen thousand. And when he had accomplished these glorious exercises with the highest praise and fruit, he consecrated himself entirely to God, intent upon prayers day and night; and while occupied in these exercises, overtaken and overwhelmed by illness, he departed to the Lord. May his prayer and blessing be with us. Amen."

He who is here called Philip is Theophilus, uncle of Cyril. Mount Pharma is, in Palladius's Lausiac History, chapter 23, Mount Pherme in Egypt, leading into the vast solitude of Scetis, where at that time five hundred men were exercising the ascetic life.

CONCERNING SAINT AVENTINUS, PRIEST, AT TROYES IN GAUL,

AT THE BEGINNING OF THE SIXTH CENTURY.

Preliminary Commentary.

Aventinus, Priest, at Troyes in Gaul (S.)

BHL Number: 2976

By the author I. B.

Section I. The deeds and habitation of Saint Aventinus.

[1] The French venerate two persons named Aventinus on the same day — if indeed the records, whose character and quality we shall discuss later, do not deceive. Of these, one rests at Troyes, ^a native of Bourges; the other at Chateaudun, likewise from that region, of illustrious family. The former, of modest station, and an immigrant monk, was chosen as Steward of the Church of Troyes; soon, having resigned that office, he returned to the monastic life, and was afterward ordained Priest. The latter, already long since ordained, was made Archdeacon of the Church of Chartres and then carried off to the mitre of the same. Each sought retirement in order to devote himself more freely to God. First we shall treat of the one from Troyes.

[2] His Life was brought to public light by Nicolas Camuzat in his Promptuary of the Antiquities of Troyes — rough it was, and in need of more polished correction, teeming with innumerable errors, although collated with many copies. It records only the following, besides ^a few miracles: that he was appointed Steward of the Church by Saint Camelianus, Bishop of Troyes; that he then inhabited ^a hut outside the city out of zeal for the solitary life; that he soon withdrew further away to escape the crowd and visitations of the people; and that after his death ^a church was built by Bishop Vincentius.

[3] Others relate more. For Saint Gregory of Tours writes that he served Bishop Saint Lupus. In the Life of Saint Lupus, which we shall give on July 29, after enumerating his illustrious disciples — Saint Polychronius, Bishop of Verdun, celebrated with public worship on May 4; Saint Severus of Trier on October 15; Saint Alpinus of Chalons on September 7; and Saint Camelianus of Troyes on July 28 — it is added: "In the company of these Pontiffs was ^a most distinguished man named Aventinus, whose virtue is revealed not so much by the performance of miracles as by the written records of his life." Saint Lupus set out with Saint Germanus of Auxerre for Britain to combat the Pelagian heresy — whether in the consulship of Florentius and Dionysius, the year of Christ 429, or of Aetius III and Symmachus, the year of Christ 446, we shall discuss elsewhere; for Bede, Sigebert, and others assert the latter date, while Prosper asserts the former — certainly in the second year of his pontificate. He therefore entered upon the see in the year 428 or 445, held it for 52 years, and in the already-cited Life is said to have died when Anastasius held the monarchy, that is, in the year of Christ 496 or 497 according to Bede's reckoning, or 480, under the Emperor Zeno, according to Prosper. His outstanding charity in ransoming captives is praised, ^a zeal for which virtue his disciple Aventinus imbibed from him, having been perhaps previously his assistant in this very work — certainly confirmed in his purpose by divine portents. Saint Gregory of Tours is our witness, writing in his work On the Glory of the Confessors, chapter 68:

[4] "A certain religious man named Aventinus served this Bishop Lupus. After his death, captives took refuge with Aventinus, to whose master Aventinus offered ^a ransom. But the master, binding himself with an oath, said: 'Never will I accept this except in my own district.' And he gave his right hand, pledging that if the money were sent there, he would immediately release the captives from the bonds of servitude. When the ransom had been sent, the master, forgetting his pledge, while he pretended to delay in releasing the captives, was himself bound. For immediately the tip of the finger of the hand that had made the pledge began to pain severely. Then, gradually increasing, the pain extended through the whole hand and arm. What more? The arm, severed at the very joint of the elbow, fell off, and he breathed out his spirit. His wife afterward wished to recall them again to servitude, but she was struck with ^a headache and followed her husband. And so they remained in perpetual freedom, without the protection of any written document."

[5] Saint Camelianus, successor of Saint Lupus, seeing that Aventinus had the gift of heavenly grace, commended his storehouses to him and entrusted them to his care. However, Camelianus did not summon him from the province of Bourges for this purpose, as Camuzat seems to have thought; rather, having long resided at Troyes and proven himself, he was appointed Steward of his household and Church, around the five hundredth year of Christ, as the same author conjectures.

[6] Aventinus did not, however, hold this office for long. He is recorded as having soon afterward, as Abbot with his Brothers in holy congregation, continually engaged in divine worship in ^a monastery — at the time when Theoderic, son of Clovis, subjugated the Arverni, after routing the Goths on the plain of Vouille and slaying their King Alaric in the year of Christ 507; or certainly, if one prefers this, about twenty years later, when Theoderic, provoked by the rebellion of the Senator Arcadius of Auvergne, severely afflicted the Arverni. The Sermon on the Life of Saint Fidolus, which exists in the same Camuzat and in manuscripts, narrates the following: "For he was an inhabitant of the city of the Arverni, of noble birth, who once, while still ^a youth, was led away captive by King Theoderic, who was wielding the scepter of the Franks, to ^a private residence, compelled to serve under another's rule. Yet, chosen by God in preference to his fatherland to be lord over him in the city of Troyes, it is clear that he came there by the predestination of the Lord. And now, established in adolescence and having received the office of the clergy, he was tearfully compelled and unwillingly left his parents behind. There Divine piety, after his ransom had been paid, willed him to remain, where, by confessing the Lord, he would make himself known through wondrous virtues." At the same time, therefore, "the memorable man Aventinus, as Abbot, was dwelling in that place with his Brothers in holy congregation, engaged in divine worship in the monastery. And then ^a spiritual admonition in ^a vision announced to him that he should receive the little captive Fidolus, an exile from his region, coming to him, redeem him, and keep him in their common fellowship as an equal member. The man of God, pondering the vision repeatedly, soon perceived captives passing before his door. He asked if they had ^a captive named Fidolus. They said: 'Lord Abbot, we do not refuse, if you wish to redeem one allotted to the Church.' Moved with compassion, he paid twelve gold pieces, satisfying both the greed of the plunderers and providing solace to the little captive. The excellent man, most lovingly binding him in the bosom of grace with the bond of eternal charity, received him and made ^a spiritual son of the little captive, and loved him not as ^a servant but truly as ^a lord."

[7] Another Life of Saint Fidolus, which begins "Of the venerable Father," etc., records that these things happened under Theoderic and Theodebert, sons of Childebert, and their grandmother Brunhild — while, however, Saint Camelianus, successor of Saint Lupus, was still living, who died seventy years before they assumed the kingdom. But with that error corrected, it is worth recording what it says about Saint Aventinus: "It happened that the venerable Fidolus was captured with the others and, like another Joseph, bound with harsh chains, was dragged from his homeland and led away by barbarians. Now it was necessary that those in whose lot the man of God had become ^a captive had to travel through the borders of Troyes, where after Blessed Lupus, Camelianus was at that time administering the Apostolic office — ^a man conspicuous for every kind of brightness of good deeds, the ninth from Amator, who was ordained the first Pontiff of that city. In the territory of this city ^a certain servant of God named Aventinus was exercising the care of ^a pious Father over the flock of monks subject to him, having long since been declared ^a friend of God through many miracles, as is easy for anyone who wishes to know, if he carefully reads through his deeds which are extant to this day. He, warned by ^a revelation, was commanded to go to meet the returning barbarians and to give whatever sum they demanded for the redemption of the man of God."

[8] "And so the servant of Christ, Aventinus, pondering the vision with himself more and more frequently, and eager to comply with the divine commands, quickly went forth to meet them as they approached. While they were still far off, he recognized the venerable Fidolus among the rest, both from the divine revelation and from ^a certain special grace that shone in his face."

"The venerable man thus fearlessly addressed them: 'I come to you not to seek merchandise necessary for human uses, but only for the redemption of one captive, that the desire of my heart may be satisfied.' And when he had pointed out to them who that person was, it pleased Divine piety to confer such grace upon his words that they most devoutly granted what was asked without any opposition. Having received from the man of God only twelve gold pieces, they released the Christ-loving Fidolus from the bonds of captivity. This most gentle lamb of Christ, the man of outstanding holiness, Aventinus, taking him by the hand after rescuing him from the robbers' clutches, immediately enrolled him in that holy flock which he governed. And not long after, as the days passed, having imposed upon him the burden of the clerical state, he took care to bind him more closely to the divine offices."

[9] So far that Life. But the first Life says he was enrolled in the clergy before he was led away from the Arverni. What Aventinus afterward decided concerning Fidolus is there commemorated: "The venerable man Aventinus, seeing that this excellent young man was daily ascending more and more to the heights of virtue, by the unanimous counsel of the Brothers assigned to him the office of Provost, so that he might devote himself to prayer and divine contemplation with all the more security, knowing that Fidolus would do or command nothing beyond the order of the common rule."

[10] "When heavenly piety wished to take the Blessed Aventinus from the pilgrimage of this world on account of his innumerable combats, which he had bravely overcome as an unconquered soldier of the Lord, and to display the life of his faithful Fidolus as an example to mortals — so that the lamp set upon the lampstand might show the rays of its light to all in the house of the Lord — the above-mentioned servant of God, inspired by grace, was enkindled with the desire for the anchoretic life, so that, freed from all cares, he might cling to God more freely. Therefore, immediately calling together his disciples and revealing the desire that burned within him, by the unanimous consent of all he ordained Saint Fidolus — though much refusing, though greatly protesting, and humbly offering the excuse of his age — as Abbot in his place. Then, withdrawing to ^a certain place near the village which antiquity gave the name of the Isle, situated on the bank of the Seine, about six miles distant from the city of Troyes, he remained there in solitude until the end of his life. How many miracles he shone with there, the booklet of his deeds more fully indicates, to which we refer the reader."

[11] Aventinus did not, therefore, go immediately from the stewardship of the Bishop's household into solitude, but to ^a monastery, from which he seems to have been previously drawn — by the authority of Camelianus — to the pontifical residence or the cloister of the Canons. And indeed, even in his final retreat he had with him ^a monk who ministered to him with some consolation. In what place he led the solitary life is not entirely clear. Camuzat considers that he dwelt in ^a rural district two leagues from the city of Troyes, distinguished by his name; and that he afterward retired to another place, in which ^a small chapel or shrine was built, commonly called the Chapel of Oze, which belongs to the rights of the monastery of Molesme, situated in the diocese of Langres, and is no more than seven leagues from the aforementioned city. The same author, however, in his Notes on the Life of Saint Fidolus, doubts whether the monastery, in whose governance Fidolus succeeded Saint Aventinus, was situated in ^a place two or seven leagues from the city of Troyes; or rather in the small town called Isle, two leagues distant from the same city, which is also washed by the river Oze, where there is now ^a Priory dependent on the monastery of Molesme. He adds that no traces whatsoever remain of the said monastery, which was later utterly destroyed by ^a devastating calamity. Nicolas Des Guerrois considers that Saint Aventinus first retired just outside the suburbs to ^a place then sufficiently remote from popular access, where ^a church was later built by Saint Vincentius the Bishop — now ^a parish church sacred to Saint Aventinus and enclosed within the walls of the city, later expanded. The second hermitage of the same Saint he places not at the Chapel of Oze, seven leagues from the city of Troyes, but where Saint-Aventinus near Verrieres is now found — ^a village so called, distant from Troyes by seven thousand paces, or ^a little more than two leagues — for there ^a certain stream flows into the Seine. Or certainly, as already said from Camuzat, where the small town of Isle is located, with the stream Oze.

[12] Perhaps we would seem rash if we were to propose ^a conjecture differing from the opinion of those who have themselves examined the places, which we have not had the opportunity to do. We suspect, however, that where the church of Saint Aventinus is now seen within the city — the city walls having been expanded — there stood the monastery that he and Saint Fidolus administered, or in ^a nearby location; that for his first retreat he chose ^a hut perhaps near Verrieres, or not far away; and his final one in the place called Isle.

[13] Papirius Massonus mentions this latter place in his book On the Rivers of Gaul, page 158: "In the Life of Saint Aventinus," he says, "I find these words: 'Thence he removed himself of his own accord and sought the isle, about seven thousand paces distant from the city of Troyes, which the channel of the Seine and the Oze river surround in the manner of ^a crown'" (this now bears the title of Marquisate). "Other codices simply call it the Losa. It rises near the Chapel belonging to the monastery of Molesme, six or seven miles from the city of Troyes, near the Oze, and finally near the village of Sancey, ^a quarter mile distant from the same... it flows into the Seine." So Massonus. Des Guerrois, at the year 545, page 108, thinks that in the place called Isle there was ^a monastery in which Saint Fidolus and Aventinus lived — which does not agree with what has already been said.

Section II. The feast, church, and relics of Saint Aventinus.

[14] At last Saint Aventinus went to his rest on the day before the Nones of February, in an uncertain year. His name is inscribed in the Martyrologies — in Usuard's and in many manuscripts, some of which bear the name of Bede — in these words: "At Troyes, Saint Aventinus, Bishop and Confessor." Some add: "whose deeds are extant." He was not ^a Bishop, in which Molanus corrected Usuard in the second edition. Some manuscripts had preceded, and the Roman Martyrology. Galesinius celebrates him thus: "At Troyes, Saint Aventinus, Confessor, renowned for miracles and the praise of his charity." Saussay treats of him at greater length. His feast, forty years ago when Camuzat was writing, was celebrated with solemn rite and ceremony. A manuscript Martyrology, written in an old hand in Italy and sent here from Lorraine, which we possess, reads: "At Troyes, Saint Aventinus, Bishop and Confessor."

[15] Saint Vincentius the Bishop — who is thought to have succeeded Saint Camelianus around the year 526 and to have died before the year 547, when Bishop Ambrosius of the Church of Troyes subscribed to the fifth Council of Orleans — this Vincentius, I say, "ordered ^a basilica to be carefully founded below the city of Troyes in honor of Saint Aventinus, in which he himself rests, joined at his side." We believe it pertained to the monastery of Saint Aventinus, to which his body was brought, perhaps by Saint Fidolus — unless, having visited his sons near the time of his death, he passed away among them.

[16] That church was frequented by holy men for the sake of devotion. Of Saint Frodobertus it is said in his Life, January 8, chapter 4, number 17: "Meanwhile, as ^a few days passed, the servant of Christ was coming, as was his custom, to the basilica of Blessed Aventinus the Confessor, for the sake of his grace. And as he was entering through the doors of the church," etc. Saint Prudentius, Bishop of Troyes, whose feast is celebrated on April 6, writes in his Sermon on the life and death of the glorious Virgin Maura, in Camuzat: "On the said day (Good Friday), between the sixth and ninth hour, at the church of Saint Aventinus in the suburb of the city itself, I, ^a most wretched sinner, such as I am as Bishop, was sowing the seeds of sacred preaching in the hearts of the listeners in fulfillment of my office, and with my poor ability was fishing for little fishes with the hook of the divine word, even if few and small. Maura was also present, listening attentively and sitting among the other hearers, who could never be recalled from such ^a pious occupation by any occasion," etc. We shall treat of Saint Maura on September 21. That church, as we have already said, is now within the walls of the city; then it was not far distant, as is clear from that sermon.

[17] The relics of Saint Aventinus are most reverently guarded in the collegiate church of Saint Stephen, in ^a wooden casket plated with gold on the outside, together with many others, as Camuzat notes. "A certain memorandum," he says, "drawn from the casket itself, listing the contents deposited in it, indicates the following: The body of Saint Aventinus the Confessor. A large part of the body of Saint Altinus the Martyr, one of the disciples of Jesus Christ. A large part of the body of Saint Ursus, Bishop and Confessor. Relics of Saint Getulius, Bishop of Albano. An arm of Saint Justinianus the Martyr. Relics of the Holy Moors, translated from the church of Blessed Gereon at Cologne." We shall treat of Saint Altinus on December 31; of Saint Ursus, Bishop of Troyes, Confessor, on July 26; of Saint Getulius the Martyr (but not Bishop) on June 10; of the Holy Moors, Martyrs, on October 15. Saint Justinianus the Martyr is not yet known to us, unless perhaps he is the brother of Saint Justus, or Justin, the boy Martyr, of whom we treat on October 18. The casket of relics, according to Nicolas Des Guerrois, is preserved behind the high altar in an elevated place with an arched apse, and next to the bier in which the relics of Saint Hoildis the Virgin are deposited, of whom we treat on April 30. The same author writes elsewhere that it was translated to that basilica of Saint Stephen in the year 1159.

[18] In the village of Crenay there is ^a church dedicated to Saint Aventinus, to which one of his ribs was translated on November 17, 1605. There are also some of his relics in the parish church of Saint Aventinus, which we said was formerly built outside the walls and is now within them; and in that church he is honored on the day before the Nones of February with ^a great concourse of people and devotion.

LIFE

BY AN ANONYMOUS AUTHOR,

published from manuscripts by Nicolas Camuzat.

Aventinus, Priest, at Troyes in Gaul (S.)

BHL Number: 0877

By an anonymous author, from Camuzat.

CHAPTER I

The office of Steward administered by Saint Aventinus, not without miracles.

[1] I shall briefly and succinctly set forth in simple speech the time and manner of life of Saint Aventinus, if his intercession and prayer before God the Father may obtain that there come into the breast of our heart what the narrow mediocrity of ^a slender talent may at least bring forth, like ^a thin crop, to grow heavy at the summit with the abundance of ^a fruitful soil. Yet I shall attempt as best I can.

[2] He was ^a native of the region of Aquitaine, from the town of the city of Bourges, of modest parents, who came as ^a stranger and sojourner to the city of Troyes. The apostolic man Camelianus the Bishop heard the fame of his name in his good works; for in him was ^a humble mind, complete chastity, manifold wisdom, great prudence, and kind charity. Having abandoned the deception of this world and the madness of vanity, he cast his thought upon the Lord, trusting in the Lord; and his soul transmigrated to the mountain, like ^a sparrow, fearing no evils, because the Lord was with him — as the Holy Spirit says through David the Prophet Psalms 22:4 and 112:7: "Raising up the poor man from the dung heap, to set him with the princes of his people, and to hold the throne of glory." He also daily frequented the thresholds of the church in prayer.

[3] Especially perceiving this, the apostolic man, seeing that he had the gift of heavenly grace, commended and entrusted his storerooms to him. To this Aventinus, willing or unwilling, was bound and closely constrained; yet he did not refuse to accept with thanksgiving what had been ordained and offered to him. While he managed these things and seemed to hold them, he distributed copious meals to the poor, widows, and orphans; and as much as he dispensed to the needy, so much the more was it increased by divine command.

[4] When there was in the storehouse ^a hundred-gallon jar of wine, from which all daily drew in common in the house of the Church, and he himself served it — and it was never in any way diminished but rather increased. Since human curiosity wished to search out the hidden benefits of God, the aforesaid apostolic man, wishing to know what was happening by the will of God, ordered ^a palm branch to be inserted, to know how much had been drunk from it and how much remained. But when another person's hand came to serve, immediately that fountain ceased, whose minister Aventinus had been, so that within ^a few days the jar was emptied and drained. When this had happened — which was increasing to astonish the hearts of men and to the greatness of the glory of his name — Saint Camelianus gave him leave to hasten to whatever place he wished to go.

CHAPTER II

The eremitic life and priesthood of Saint Aventinus.

[5] After this, he established ^a hut for himself at ^a spring near ^a certain church, in which he did not dwell for ^a long time but stayed only ^a few days. Seeing himself more and more exposed to the crowd and visitation of the people, reflecting within the secrets of his heart lest he should come to the offense of God or be unable to fulfill what the will of his soul had promised to God, he thereupon removed himself of his own accord and sought an island about seven thousand paces distant from the city of Troyes, which the channel of the Seine and the Oze river surround in the manner of ^a crown. He took nothing with him but bread, ^a hoe, seeds of vegetables, ^a little salt, barley grain, and millet or panic grass, from which he might have sustenance. He sought ^a place where he made ^a small cell with his hands, woven of pliant willow, in which he established his hiding place.

[6] When he had dwelt there for ^a period of time and was leading his accustomed life, he was consecrated to the Levitical office, and thence ascended to the Priestly ministry — excellently instructed in the knowledge of the Psalms, which the Holy Spirit infused into his mouth and declared in his discourses. The Lord, indeed, teaches that he is perfect and consummate who, having sold and abandoned all his goods and distributed them for the use of the poor, lays up treasure for himself in heaven; He says that such ^a one can follow the Lord and imitate the glory of the Lord's Passion — one who is unencumbered and girded, entangled in no snares of military or secular service, but free and unfettered, so that he may dwell with God in the heavenly seat. But let us return from this admonition to our subject.

[7] When he had dwelt for ^a space of time in the place of solitude which he had chosen for himself, and was leading ^a heavenly life on earth, his food was nothing other than barley bread mixed with vegetables and roots of herbs, which he took as his meal with water after the completion of three days, at the midpoint of the week. He lay unceasingly in ashes and sackcloth for prayer. His garment next to his body was ^a rough hair-shirt; his tunic was coarse; his belt was of leather; he had ^a woolen outer garment and ^a graceful cowl; his footwear was buskins. His bed, where he rested briefly, was covered with small skins.

CHAPTER III

The familiarity of Saint Aventinus with wild beasts.

[8] Meanwhile, let me relate to you his circumstances and the beginnings of his history. On ^a certain night, in the silence of the dead of night, ^a terrible wild beast — ^a fierce bear from the forest — came to the cave of the holy man, and as though going into the thicket after seized cubs, it sought to burst into the cave that the holy man inhabited, roaring and growling around with the fury of madness. The holy man, struck with terror and astonishment, already saw the peril of death threatening before his eyes. "Alas! Alas!" he cried out to the Lord, the living Creator of heaven and earth, fearlessly running to the weapons of his protection and to the songs of David: "For you will not abandon my soul in hell, nor will you allow your Holy One to see corruption" Psalm 15:10. When he had persevered in prayer, and the whitening sky's dawn was already removing the shadow of darkness and gloom, the holy man opened the door of his cell, and the said beast entered — now weary and gentle, inclining its head and ears to the ground, lying at the feet of the holy man and beginning to lick them. It extended its forepaw, wounded with injuries, where the stump of ^a piece of wood, like ^a thorn, had still been lodged and remained embedded. He clearly saw that the bear was seeking to have it removed. And so the blessed man, without delay, seizing the wounded paw, extracted the piece of wood from it. Seeking water with the greatest diligence, he softened with warm water the infirmity of the paw, which had hardened within. He blessed the beast, anointing the opening of the wound and wrapping ^a little skin around it as ^a bandage, so that it might return to its former health. When the bear perceived the perfect healing of its limbs, it immediately returned to the vast solitudes of the forests and was never seen again. After this miracle, ^a wild deer entered the dwelling of the blessed man, lest it be captured by men.

[9] Then, as he was traveling and hastening to the city of Troyes, he saw ^a man sitting upon ^a horse and riding swiftly, with ^a demon sitting behind him. Then he said to his companions: "Behold, I see ^a man whom the devil intends to cast down headlong — whom ^a violent storm of lightning and thunder, hail, and ^a cloud of dust flying up to the sky follows." As the man was now about to perish, his companions who were traveling with him begged that he would free the man's soul from the snare of death. The holy man prostrated himself in prayer, and immediately that adversary was cast down to the earth and was never seen again.

[10] Let us not pass over the remaining miracles. Whenever he extended his hand through the opening of the window, in the sight of all, with broken crumbs of bread from which he was accustomed to eat, the birds of the sky came and fed from his hands until they were sated, and then returned. Moreover, concerning ^a snake which was where the hearth was, which bore young in the fireplace: he let it go unharmed and untouched. Meanwhile, the blessed man Saint Aventinus had with him ^a monk who ministered to him with some consolation and bestowed comfort upon him with great zeal. This monk, going frequently to the river with ^a small vessel to catch little fish, brought them alive to him. The holy man threw them back into the river, saying: "Return to the service of your freedom, that you may live."

[11] One day, as he was walking through the solitary places, he accidentally crushed ^a snake with his foot. The snake, raising its head, wished to strike the foot of the holy man with its venomous bite; but immediately, at the gaze of the man of God, it became nearly dead. The holy man, moved by piety, bowed himself in prayer, and allowed the said snake to depart alive and unharmed. Many other miracles are recorded of him that are not included in this little work; for indeed evil spirits in possessed bodies proclaimed that they were tormented by his merits.

[12] Now the speech of this narrative demands an end, because the day will end before the narrative does — not that his virtues are exhausted, but because what is unknown cannot be recorded by us. In his honor, the holy Bishop Vincentius "ordered ^a basilica to be carefully founded below the city of Troyes, in which he himself rests, joined at his side." Thus the blessed man died in peace on the day before the Nones of February, with the help of our Lord Jesus Christ, to whom is honor and glory forever and ever. Amen.

CONCERNING SAINT AVENTINUS, BISHOP, AT CHATEAUDUN IN GAUL.

IN THE SIXTH CENTURY.

Preliminary Commentary.

Aventinus, Bishop, at Chateaudun in Gaul (S.)

By the author I. B.

[1] This is the other Aventinus, administrator of the Archdeaconry of Dunois with episcopal authority, since he had been ordained to the See of Chartres. Many have confused him with the Aventinus of Troyes, because the feasts of both fall on the same day, and have called the former ^a Bishop — which was the latter's distinction. His body is preserved in the church of Saint Medard in the suburbs of Chateaudun. Chateaudun, or Dunois Castle, is ^a fortified town of the diocese of Chartres in Gaul, situated on ^a height — as its very name indicates; for "dunum," as we have said elsewhere, means ^a rock or hill, and is not added to the names of cities unless they are on ^a lofty site. In the parish church of Saint Medard, then, which we have mentioned, the tomb of Saint Aventinus is seen in the very wall of the church, covered with ^a vault. Many flock there with great piety, especially to pray for ^a remedy for headaches.

[2] From ^a manuscript codex of that church we obtained the Life of Saint Aventinus, written in French verse — rough and unpolished enough — which we have translated so as to render the entire sense, not the many superfluous additions, which are by no means brought up to the modern elegance of the French language. The sum of his life is this: when his brother Saint Solemnis was elected Bishop of Chartres, but escaped by flight to avoid the burden, Aventinus was ordained in his place. But when Solemnis returned shortly after, the people insisted that the prior election should stand; and so Aventinus was sent by him to preside over the people of Dunois as their Bishop — for he truly was ^a Bishop. He discharged that office admirably and adorned it with many miracles.

[3] The same is related in the Life of Saint Solemnis, which we shall give on September 24: "When the Bishop of the city of Chartres had died, the breath and spark of God kindled the heart of the King, that no one other than Solemnis should be consecrated Bishop there. For he had inquired about his reputation, and it was spread throughout the entire city. And so the venerable Solemnis, hearing the edict of the Prince and seeing the Bishops who had come to consecrate him, fled secretly and lay hidden for three days in ^a certain cave. He was sought but not found: he was hiding in the cave while the King was filled with sadness; the one poured forth solemn prayers to the Lord, the other sadly sought consolation. The commands of the Prince were carried out in secret, lest anyone be punished with the sentence of death. Therefore the sheep, whom holy Mother Church brings forth, considering that they might be torn by the savage bite of the jaws of ^a ravening wolf, acclaimed Aventinus the Archdeacon with worthy praises and installed him as both Pastor and Priest. When, therefore, he had obtained the episcopal fellowship, the love of Solemnis separated the Priest from the feast."

[4] Blessed Solemnis, therefore, heard in the cave where he was hiding, as it were ^a gentle breeze running in the silence of the night, and ^a clamor proclaiming: "Bishop Aventinus has offered ^a holocaust to God." And when he had heard this, he poured forth prayers to the Lord: "Lord, make the lamp of Thy Word shine upon my feet, to the path of light, that my soul may bless Thy holy name." And going forth, he went to meet the Priest. He was awaited as one desired, just as parched ground thirsts for drops of rain, and all were praying to God. On this side the people resounded with voices, and on that the murmur of the people clamored with noise; then all cried out together: "Behold, Solemnis is worthy; let him be ordained Bishop!" At their praises the Bishops came forth, and filled with the greatest joy said: "He is worthy; let him be consecrated Bishop." They had not yet gone out of the temple when they seized him and led him to the altars of the temple, clothed him in ^a white stole, placed ^a precious crown upon his head, and gave him ^a pastoral staff, that he might gather the scattered sheep to the faith of holiness. And so Saint Solemnis said: "What then shall we do about Bishop Aventinus?" All responded: "If he survives after your death, let him hold the place of dignity; but if not, let him be subject to your authority." But the man of the Lord, moved in the bowels of piety, lest holy religion should be stained and his spirit darkened in any way, gave to the care of his governance the town called Dunois, where he might securely exercise the cult of religion all the days of his life. "After thirty days, however, King Ludovicus led an armed army against the battle-line of the Goths," etc.

[5] We shall give the complete Life on September 24, whatever its quality may be; for, contradicted by the testimony of other writers, it says that Clovis was still ^a pagan when he marched against Alaric, King of the Visigoths, and was baptized after the victory by Saint Solemnis along with many of his men. The Breviary of Chartres calls him the catechist of Clovis and records that he was present at his baptism at Reims. Sebastien Rouillard, in his Parthenia, or History of the Church of Chartres, chapter 10, admits that the victory over the Goths — the omen of which was offered to the King from the Ecclesiastical chant of Solemnis — occurred after the baptism of Clovis. Yet in arranging the chronology of his See, he does not agree with the manuscript Life. The latter reads: "Saint Solemnis, when he had rolled through thirty-four years of life's course in the manner of ears of grain, promoted to pontifical honor, flourished in the Church, adorned with the splendor of ^a bright light; and after bearing the triumph for three Olympiads, he departed from this light to the Lord." Rouillard says he was made Bishop in the year of Christ 484 and died in 515.

[6] Saussay in the Gallican Martyrology on September 24 mentions Aventinus thus: "To avoid receiving the honor conferred upon him, Solemnis hid himself for so long until he heard that Aventinus had been substituted in place of himself, who resisted. Then indeed, safely as he thought, he came forth from his hiding place and returned to the city, intending to pay the first honors to the new Bishop. But Aventinus had not yet received the gift of ordination." "And as soon as Solemnis appeared, ^a great crowd of people rushing to him, they seized him and led him to the church, with Aventinus gladly yielding the pontifical honor to one more worthy than himself," etc. In truth, Aventinus had received the gift of ordination, as is evident from what has been said and from what will presently be said.

[7] When Saint Aventinus died and whether he succeeded Saint Solemnis as had been agreed is not established. It is certain that Solemnis died — and if Aventinus succeeded him, then Aventinus too died — before the year of Christ 536 or even 535; for in the 26th or 27th year of King Childebert, ^a Council of Orleans was held at which Aetherius, Bishop of the Church of Chartres, subscribed. But if perhaps (as happened to Paulinus of Antioch, who had ceded to Saint Meletius but was to be substituted upon the latter's earlier death, yet Flavian was preferred over him) without any regard for the pact, Saint Aetherius immediately succeeded Solemnis, Aventinus could have prolonged his life further, even to the year 549, the 40th year of Childebert, as the Life states.

[8] That he considered himself ^a Bishop is clear from the first Council of Orleans, at which Aventinus himself subscribed in the last place as "Aventinus, Bishop of the Church of Chartres." Sirmond notes that other codices have: "Aventinus, Bishop, of Chartres" and "From the city of Chartres, Aventinus, Bishop"; and others, "Bishop of the Church of Dunois" — for which some wrote "Diniensis," "Diviensis," "Diensis," "Dignensis," as can be seen in Binius. Sirmond judges that because Dunois Castle is in the diocese of Chartres, the Bishops of that See were sometimes called Bishops of Dunois. We consider that Saint Aventinus is called Bishop of Dunois because he truly discharged the office of ^a Bishop at Dunois — whether he was later transferred to Chartres or remained there content with his former title alone; and Rouillard testifies that he died there.

[9] The fortune of Aventinus was further the occasion, in the case of Promotus, who was shortly afterward advanced to occupy the dignity of Bishop of Dunois and who, it seems, was ^a citizen of that place. Through the favor of Sigebert, King of Austrasia (to whom the people of Dunois were subject after the death of Charibert), and against the will of Pappolus, Bishop of Chartres, Promotus was consecrated Bishop by Aegidius, Archbishop of Reims — to whose province neither Chartres nor Dunois belonged, but to that of Constitutus of Sens — contrary to canonical discipline, as is stated in the Constitution of the fourth Synod of Paris, held in the 12th year of King Chilperic and his brothers, the year of Christ 572 or the following. And indeed the Fathers of that synod asked Sigebert not to defend the cause of Promotus, but they obtained nothing. What followed afterward is indicated by Saint Gregory of Tours in Book 7 of the History of the Franks, chapter 17, writing: "Promotus, who had been installed as Bishop in Dunois Castle by order of King Sigebert, and after the King's death had been removed because that castle belonged to the diocese of Chartres — against whom judgment had been pronounced that he should exercise only the office of ^a Priest — approached the King (Guntram), begging that he might receive the ordination of the episcopate in the aforesaid castle. But with Pappolus, Bishop of the city of Chartres, opposing and saying, 'It is part of my diocese,' and especially producing the judgments of the Bishops, he could obtain nothing else from the King except that he should receive the properties he had in the territory of that castle, in which he might dwell with his still-surviving mother." Rouillard considers Aventinus to have been merely the Archdeacon of Dunois, but this is refuted by the cited subscription to the Council of Orleans.

LIFE

concisely composed from French verse.

Aventinus, Bishop, at Chateaudun in Gaul (S.)

By the author I. B.

[1] At the time when Clovis — he who afterward, at the urging and prayers of his wife Saint Clotilde, was the first of the Frankish Kings to embrace the faith of Christ — governed Gaul, afflicted with many disasters, under his rule, there was at Chateaudun, which was then called the City of Clara, ^a Count named John, ^a man as pious as he was prudent, and far unlike his fellow citizens, most of whom were then held bound by pagan superstitions. When he had married Agnes, daughter of the Count of Blois, ^a woman conspicuous for equal praise of piety and wisdom, he had by her three sons — Solemnis, Aventinus, and John — and ^a daughter Agnes. But the latter, scarcely out of the cradle and cleansed by baptism, died. The sons were excellently educated in every moral propriety and sanctity of life.

[2] Flavius, the uncle of Agnes, Bishop of Chartres, undertook to instruct Solemnis and Aventinus in the liberal sciences, with John left at home for the consolation of his parents. When he had approved their distinguished disposition, inclined to the study of all virtues, he enrolled them in the Clergy of the Church of Chartres — although still quite young, yet far surpassing their peers and uniquely dear to all. Then, when they had advanced in age and learning, he initiated them into the priesthood. Finally, by the consensus of the leading Clergy, he offered the office of Archdeacon to Solemnis; but when the latter earnestly declined, he imposed it upon Aventinus — who was also unwilling and resisted for ^a long time. Aventinus, however, earned great praise for virtue and learning in sustaining that role, and won ^a certain wonderful love from all. Solemnis was enrolled in the College of Canons, though resisting somewhat out of fear of the dangers.

[3] When Bishop Flavius died, with the consent of King Clovis, the Clergy and people judged that Solemnis should be substituted for him, commended as he was for learning, prudence, innocence of life, and zeal for divine glory. When Solemnis perceived that this was being arranged, he took to flight and hid himself in ^a certain cave, lest he be forced to submit his shoulders to so great ^a burden. When his flight was known, the entire people, troubled lest they remain any longer without ^a Pastor, clamored that ^a new vote must be taken. Therefore Saint Aventinus was chosen — himself unwilling, but compelled by consent — and was ordained by the Bishops who had been summoned together.

[4] The exultation of all was immense, so that all the roads and fields resounded with festive voices celebrating Aventinus as Bishop. These same voices, repeated again and again by those passing before the hiding place of Saint Solemnis, caught his ears and attention. Thinking himself therefore freed from danger, he gives thanks to God and comes forth to congratulate his brother on the dignity that he himself had escaped. But the matter turned out otherwise than he had hoped. For when he came into the sight of the people, all cried out that Solemnis was present and must be consecrated Bishop, since he had been elected first. What more? They seized him, unwilling and protesting in vain, and pleading that no such injury be done to his brother, and that the Ecclesiastical Rule — which forbids two Bishops to be placed in one See — not be violated. They on the contrary: "Welcome! The people of Chartres demanded you as Bishop, and they shall have you. For your brother, as God shall give you mind and counsel, you yourself shall provide. Do not resist the wishes of your people." Solemnis, astonished by the favor of the tumultuous people, at last yielded and dispatched Aventinus to the people of Dunois, to administer sacred affairs in his stead, but with episcopal authority.

[5] This region lies in the Beauce, exceedingly rich and fruitful in grain and wine, and celebrated for the subtle and refined disposition of its inhabitants. Its chief men at that time, as has been said, were Aventinus's own parents, distinguished not more for wealth and birth than for virtue and prudence. To revisit them, therefore, and to console them if need be, Aventinus sets out on his way. When his homeland appeared to him from afar, he sat down for ^a brief rest, and soon sleep stole over the weary man. In it he seemed to see and hear an Angel telling him that both his parents had indeed died, but that he should proceed along the river to the place called Buxerias, formerly below the city. As he went, his brother John the solitary met him — who, shamefully disfigured by leprosy and on that account having voluntarily withdrawn himself from the city and the company of citizens, had built himself ^a dwelling there, and near it ^a small chapel in which to offer prayers to God, which he had dedicated to the Virgin Mother of God. Aventinus weeps at the sight, kindly greets his brother, and wiping away his tears, gives him ^a kiss. Then, blessing him, he drives away all the leprosy in an instant and renders him sound and vigorous. But he quickly hurried away thence, lest he be recognized and honored as the author of so great ^a miracle. The sudden recovery of Count John was received at Dunois with great joy by the people praising God, and the conversion of many to Christ followed — even of those who lived far away but had nevertheless received the report of the event. Aventinus built himself ^a hut on ^a rock which an abundance of serpents and other venomous animals had made inaccessible, yet they caused him no harm, as though reverencing his holiness; and they were always attentive as he devoted himself to prayers and the praises of God — to such ^a degree that they did not even produce any noise or hissing.

[6] Many mortals eagerly desired to approach his dwelling. Nor were the snares of the most cunning demon lacking. While he was praying to God with inflamed zeal in that retreat, he perceived the voice of someone weeping and lamenting. Moved by compassion and following the voice, he found ^a woman who claimed to be wealthy and noble, stripped by robbers even of her clothing, and that her own two servants, thinking her already dead, had assisted the robbers in plundering her possessions. The Saint inquired what consolation she sought from him. She replied: "I am perishing of hunger and cold. Please lead me under shelter and refresh me with food." Aventinus, shrewd about the artifices of Satan, said: "Wait for me under the shade of this tree while I procure what you ask." Then he brought out the food with which he himself was accustomed to eat in his cave. "Here," he said, "is ^a piece of barley bread, on which I live. You can relieve your hunger with it." Then, as ^a crowning measure of either her consolation or his own security, he signed her with the Cross. The devil could not endure those weapons, and with ^a monstrous cry, confessing himself vanquished, vanished into the air. Aventinus, prostrating himself on his knees, offered prolonged thanks to God, who had delivered him from the snares of the most wicked enemy.

[7] The fame of his miracles grew more celebrated by the day. Anyone who merited to enjoy his conversation considered himself fortunate. For he drove away diseases and other evils by divine power. When asked by the neighboring inhabitants to visit their homes and bless them, he kindly assented. But when he was weary with long fasting and labor and also tormented by severe thirst, he withdrew ^a little from the road, and bending his knees, prayed to God to come to his aid with ^a suitable remedy. The piety of heaven was immediately at hand. For when Aventinus had risen, and with his spirit raised to heaven and his face cast down to the earth, had struck the ground three times with his staff, forming the sign of the Cross, ^a most limpid spring gushed forth. Some who had resisted the truth, struck by the miracle, yielded. About thirty were baptized with that very water, with which the Saint at last quenched his bodily thirst as well.

[8] When the City of Clara — which is now called Chateaudun — was suffering from ^a severe pestilence, he was asked by the townspeople to bring ^a remedy for so great an evil. He betook himself thither and drove away ^a twofold plague: both the unhealthy air by which bodies were being killed, and the errors by which souls were wasting away more grievously. Nor was there any among them all who did not receive the faith of Christ, which both the miracles and the holiness of Aventinus easily persuaded them to accept. He likewise freed another place from both contagions in ^a similar manner — first the internal, and immediately, when that had departed, the external as well. Many more, aroused by the fame of his miracles, laid aside their obstinacy and voluntarily came to him to be cleansed by baptism. Having therefore established his residence at Chateaudun, Aventinus diligently applied himself to procuring and protecting the salvation of his flock. He visited and surveyed the entire district committed to him, exhorting all to the pursuit of virtue by public preaching and private conversations, and enlisting other ministers suitable for so great ^a charge. He himself founded three churches in that city at his own expense, and dedicated one to Christ the Savior and Saint John the Baptist, another to Saint Stephen the Protomartyr, and ^a third to Mary, the Mother of God. Against all the assaults of enemies lying in wait for his flock, he fortified himself and his people especially with the defense of the sacred Scriptures and the image of Christ Crucified. He was exceedingly generous to the needy.

[9] At length, at the age of seventy-five, exhausted by ^a fever, he rendered his soul to God on February 4, during the reign of Childebert, in the year of Christ 549. Those who stood by saw ^a white dove fly upward from his mouth. He was buried, as he had commanded, in the very place where he died, outside the city, in the oratory which he had built for himself — where there is now the parish church of Saint Medard, celebrated for the concourse of pilgrims coming to implore the aid of Saint Aventinus and to fulfill their vows.

[10] While his body was being committed to burial, ^a certain stranger was passing that way, ^a man of no small fortune, as it seemed. Seeing the funeral procession and the lamentation of those conducting it, grieving at the loss of so great ^a man, he began to mock them petulantly. Nor with impunity: for when he had approached closer to observe everything with curiosity, he was immediately deprived of his eyes, and then of his remaining senses, and stood motionless. But when those standing by invoked the aid of the holy man, he was restored to himself, and giving thanks to the Saint, he began to venerate with earnestness the sacred things of Christ which he had hitherto rejected.

[11] It was later decided to enlarge the small chapel in which he was buried. But since the work had to be begun from the part where the sacred body lay, it was necessary to transfer it from that rock into the Choir. Wonderful to relate: it was again moved back by divine power to its former place, none of those present understanding by what means or manner this had been done. Those present, fixed in amazement at the miracle, sent some to the Bishop at Chartres. He quickly flew thither, and learning what had happened and why he had been summoned, he exhorted all to prepare themselves to honor God in His Saint. At that very time some lunatics were healed. The Bishop proclaimed ^a three-day fast and prayers; then he himself celebrated Mass. At last, all gird themselves to place the sacred body in the location where it now rests. A certain workman was present who, seeing the work nearly completed, arrogantly thrust himself into the task. "You are laboring in vain," he said, "unless I lend my hand." And attempting to cut off the corner that remained to be fitted, he fell to the ground and, lying motionless, cried out: "Rise, Saint Aventinus! Why do you press and kill me? I confess that I am paying just penalties for my arrogance. I beseech you, Saint of God, release me from this torment." Aventinus did not long spurn the suppliant, and restored him to health.

CONCERNING SAINT VINCENTIUS, BISHOP OF TROYES IN GAUL.

ABOUT THE YEAR 546.

Vincentius, Bishop of Troyes in Gaul (S.)

I. B.

[1] Saint Vincentius was the tenth Bishop of the Church of Troyes; for with the complete designation of sainthood he is honored by Antoine de Mouchy, On the Sacrifice of the Mass, chapter 19; Jean Chenu; Claude Robert; Nicolas Camuzat; and Nicolas Des Guerrois. Pierre Pithou and Chenu think he was raised to the mitre in the year of Christ 536 and died in 546. Camuzat, Des Guerrois, and Robert more probably estimate that he succeeded Saint Camelianus in the year 525 or 526 and held the see for more than twenty years.

[2] Because his feast-day is not celebrated in the city of Troyes, nor any other solemnity, we here join him with Saint Aventinus, in whose honor (as is said in the latter's Life, chapter 3, number 12) "the holy man Bishop Vincentius ordered ^a basilica to be carefully founded below the city of Troyes, in which he himself rests, joined at his side." That basilica is now within the city, as written above, the walls having been extended further. Camuzat records that there still exists in it ^a stone sepulchre, raised three or four feet from the ground, in which the body of Saint Vincentius was placed. Some say it is now preserved in the principal church of Troyes; yet no ferial day, no solemn and annual celebration consecrated to his memory, is observed, nor does any trace of his deeds and admirably spent life remain in the ancient histories. So writes Camuzat.

[3] Des Guerrois disagrees and denies that the body of Saint Vincentius appears to have been translated thence, because his name is nowhere found inscribed in the Calendars, nor is there any mention of Saint Vincentius in the Legendaries of the Cathedral Church, from which, on the Sunday after the feast of the Ascension — dedicated to the solemnity of the Holy Relics — lessons about them are recited at the Matins Office. He therefore judges that his body is contained within the ancient tomb. This is seen before the Choir of that basilica on the right, protruding half ^a foot from the floor, covered with ^a stone upon which four small columns are placed, and upon these rests another stone — the whole structure being three or four feet high — so that the sacred deposit may be reverenced and cannot be trodden upon by feet, which ancient piety was accustomed to guard against. The same writer prays to God that He may deign to inspire the mind of some Bishop to unearth and honorably re-deposit this treasure.

CONCERNING SAINT THEOPHILUS THE PENITENT, VICE-DOMINUS OR STEWARD OF THE CHURCH OF ADANA IN CILICIA,

About the year of Christ 538.

Preliminary Commentary.

Theophilus the Penitent, Vice-dominus of Adana in Cilicia (S.)

By the author G. H.

Section I. The place and time of this history. The dignity of Vice-dominus, or Steward.

[1] Cilicia, ^a region of Asia Minor, neighboring Syria and, along with it, assigned to the East according to the ancient Notice of the Empire: it was divided into two provinces, of the twofold Cilicia Campestris, which is properly Cilicia and was called First Cilicia, formerly governed by ^a Roman Proconsul; and Trachea, which was called Second Cilicia, ruled by ^a Praeses. The metropolis of the former is Tarsus, the homeland of the Apostle Saint Paul; of the latter, Anazarbus — both most ancient cities, Metropolises; and seats of Metropolitans under the Patriarchate of Antioch. Present at the Ecumenical Council of Chalcedon were Theodore of the city of Tarsus, metropolis of the province of Cilicia, and Cyrus of the city of Anazarbus, metropolis of Second Cilicia. In the heart of this Cilicia, upon the river Sarus, is seen the city of Adana, in which this history and the conversion of Saint Theophilus took place, there is the city of Adana. and it flourishes even at this time, called Adena or Adna, the seat of Turkish Satraps and of the Maronite Patriarch. The first ecumenical councils record its ancient Bishops: Paulinus of Adana at the first Council of Nicaea, Cyriacus of Adana at the first Council of Constantinople, and Philip of the city of Adana at the Council of Chalcedon. Moreover, according to the variety of times, Adana was sometimes subject to Second Cilicia, sometimes to First, being on the border of each; or even made autocephalous. Both Acts certainly assign it to Second Cilicia; first to Second Cilicia, and Theophilus, while he was being sought as Bishop of Adana, would have been brought to Anazarbus, ^a city nearer than the other metropolis, Tarsus. There survives, together with Georgius Codinus Curopalata's work On the Offices of the Church of Constantinople, and with the Sacred Geography of Carolus ^a S. Paulo, ^a published Notice of Greek Bishoprics, made, as indicated at its end, in the year of the world 6391, under the Emperor Leo the Wise and under Patriarch Photius. This corresponds to the year of the Christian era 883, according to what is set forth below on this day before the Acts of Saint Nicholas the Studite. then to First Cilicia, In that Notice, Adana is numbered among the sees of First Cilicia, subject to the metropolis of Tarsus. Aubertus Miraeus, book 3 of the Notice of Bishoprics, chapter 4, following ^a manuscript codex of Cardinal Sirleto, among the autocephalous Metropolises — that is, those subsisting independently — after becoming autocephalous: in the Patriarchate of Antioch places Adana, commonly called Adna, in the eighth position. This is also read at the end of the books on the Holy War in William of Tyre, who in book 3, chapter 19 and following, relates that Cilicia was wrested from the Turks by Tancred in the year 1097, and in chapter 20 that Adana was obtained by Guelfo the Burgundian.

[2] In this city of Adana, Theophilus was the oikonomos of the most holy Church of God — ^a Greek word retained as "Oeconomus" by Gentianus Hervetus: in this city Theophilus was the Oeconomus, or Vice-dominus, but Paulus Diaconus translates it as Vice-dominus. Thus Theophanes calls ^a certain Peter, directed by Pope Adrian to the Second Council of Nicaea (the Seventh Ecumenical) to preside in his place, Oikonomos, while Anastasius Bibliothecarius in his History translated from Theophanes calls him Vice-dominus of the Roman Church. That the dignity of both names is the same, we are taught in the Decree of Gratian, distinction 90, chapters 3 and 4: where, under the title "What is the office of the Vice-dominus," the words of Pope Saint Gregory are cited from book 1, letter 11, to the Patrician Clementina, where these words are found: "We have appointed Anatolius as Vice-dominus, a dignity of great importance in the Church: to whose judgment we have entrusted the governance of the episcopal household." Then in chapter 4, under the title concerning the same, namely the Vice-dominus, these words are given from canon 26 of the Council of Chalcedon, session 15: "Because in certain Churches Bishops handle ecclesiastical affairs without an Oeconomus, it has been decided that all Churches having Bishops should also have an Oeconomus from their own clergy, who may govern the affairs of the Church with the judgment of his Bishop," etc. The same provisions are established in the Seventh Ecumenical Synod held at Nicaea, canon 11. Behold: the Vice-dominus in the Roman Church and the Oeconomus among the Easterners hold the same dignity and grade of ecclesiastical office. When Pope Vigilius was about to sail from Sicily to Constantinople to the Emperor Justinian, he sent back to Rome the Presbyter Ampliatus, his Vice-dominus, "to guard the Lateran and to govern the clergy," as is read in the book On the Lives of the Roman Pontiffs. Moreover, the foremost of the clergy, and generally Presbyters, were usually chosen for this role. Thus the aforementioned Peter, sent to the Council of Nicaea, is called at the beginning of each session "the most devout first Presbyter of the most holy Church of the holy Apostle Peter at Rome," Presbyter, and is rendered in Latin by Anastasius Bibliothecarius: "Peter, the most religious Archpresbyter (sometimes Protopresbyter, or first Presbyter) of the most holy Church of the blessed Apostle Peter which is at Rome." Indeed, that the Archpresbyter was formerly regarded as the natural Vicar of the Bishop is observed, after other Doctors of Canon Law, by Augustinus Barbosa, book 1 of Universal Ecclesiastical Law, chapter 25. In the Eastern Empire also, in the time of Zeno, John the Tabennesiote was made Patriarch of Alexandria from being ^a Presbyter and Oeconomus, and under Heraclonas, from the same office and the dignity of the Presbyterate, Paul was likewise elevated to be Patriarch of Constantinople, as Theophanes relates, cited by Jacobus Goar in his Notes on Chapter 1 of Codinus Curopalata's work On the Offices of the Church of Constantinople. Later Greeks wished the Oeconomus to be only ^a Deacon. Thus the above-mentioned Anatolius, Saint Gregory's Vice-dominus, was ^a Deacon. Concerning the Great Oeconomus of the Church of Constantinople in later times, more is treated in the Euchologion of the Greeks, illustrated by the same Goar and others. or ^a Deacon.

[3] When this conversion of Saint Theophilus occurred depends on knowledge of the Persian kingdom. And first, from the time the Persian kingdom was restored under the Roman Emperor Alexander, about the year of Christ 226, until the fall of that same kingdom — when Yazdegerd, the last King, was deprived of life and rule in the year 632 — Among various Persian incursions, very many wars were waged between the Romans and Persians in every century. And so these words of the Author below, number 1: "Before the incursion of the Persians into the Roman Republic took place," are not to be understood simply of some first irruption in which, for example, under Shapur I either Antioch was plundered or the Emperor Valerian was captured and held like ^a worthless slave, upon whose neck Shapur would place his foot when mounting his horse. But the Author specifies ^a certain Persian incursion which had occurred after the death of Theophilus, well known to all those for whom he was writing his history — after the Churches, established under Christian Emperors, were being governed peacefully through their Bishops and Metropolitans. this penance occurred around the year 538, Albericus, ^a monk of Trois-Fontaines, in his manuscript Chronicle at the year 538, treats of Theophilus the penitent, reconciled through the Blessed Mary. Sigebertus in his Chronicle at the preceding year 537, as also in the Flowers of Histories of Westminster — namely when the Caesar Justinian held power, under whose reign Canisius and Bredenbachius (to be cited below) report these events took place. under Justinian, And the Persian incursion that followed agrees with this. Certainly Vitiges, King of the Goths, in the waning fourth year of the Gothic War — which corresponds to the year of Christ 539 — having sent ambassadors to Khosrow the Elder, King of the Persians, incited him to violate the peace with the Romans, though he was already sufficiently incited of his own accord and envious of Justinian's successes in Africa and Italy. the Persian war followed. The Persian war was therefore resumed in the thirteenth year of Justinian's reign, the year of Christ 540, in which, with the Roman frontier left without any garrisons, Khosrow suddenly invaded the East, devastated Syria, captured and burned Antioch, and spread his depredation far and wide, which neighboring Cilicia suffered considerably — until truces were restored around the year of Christ 545, then extended in the year 551 with still greater ignominy for the Romans, who were compelled to pay tribute to the Persians; and finally ^a fuller peace between them was concluded for seventeen years in the year 562. All of these events are read more fully in Procopius's works On the Persian War and On the Gothic War, in Agathias, and in other writers of those times. Martinus Polonus places this history of Theophilus somewhat later, under the Emperor Justin II and Pope Vigilius: which we consider less probable.

Section II. Various accounts of the penance of Saint Theophilus: his sacred commemoration.

[4] The Acts of Theophilus, and especially his fall and penance accomplished through the intercession of the most holy Mother of God, Mary, together with his most pious death, were written by Eutychianus, The Acts were written in Greek by Eutychianus, Theophilus's disciple, his inseparable servant — as he himself testifies after the Acts, as found in Metaphrastes as published by Lipomanus and Surius, in these words: "But I, Eutychianus, humble and ^a sinner, who was born in the household of this most blessed Theophilus, and then became ^a cleric of this Catholic Church, having followed my Lord and served him in his affliction, an eyewitness, what I saw with my own eyes and heard with my ears from his blessed tongue, I have written confidently and certainly — the things that befell him — and I have set them forth for faithful friends and pious men, to the glory of Almighty God and of our Lord Jesus Christ, who is glorified in His Saints." Thus the Author: these words are omitted below in the other Latin Acts, translated by Paulus Diaconus, where the author Eutychianus is nevertheless named in the title. Some then report that he was elevated to the Patriarchate of Constantinople, and they have been followed by Petrus Canisius, volume 2 of On the Corruptions of the Word of God, book 5, chapter 20, and Tilmannus Bredenbachius, book 2 of Sacred Collations, chapter 3. But these, as we fear, a different person from Saint Eutychius, Bishop of Constantinople, confused this Eutychianus with Saint Eutychius, who was born in Phrygia and led ^a monastic life at Amasea. From there, having been sent to Constantinople to the Fifth Ecumenical Council to serve in place of the Metropolitan, he was elected in place of the deceased Patriarch Mennas in the year 553. And again, after administering that See for nearly twelve years, he was sent back to Amasea as an exile in the year 565, because he refused to agree with Justinian, who denied that the flesh of Christ could suffer or be corrupted even before the resurrection. But after another twelve years, recalled from exile to Constantinople, he departed most holily from this life there in the year 582, on the sixth day of April, on which day we shall more fully illustrate his Acts. In these, concerning the devastation by the Persians made under Justin the Younger around the year 572, the following is read: "We all know of the assault of the impious Persians upon our Republic, before the year 572; when the new Nebuchadnezzar, Khosrow, came to Sebasteia and Melitene. Since affairs were then brought into great straits and peril, nearly all those neighboring Nicopolis, Caesarea, Comana, Zela, and other bordering cities betook themselves to Amasea as to ^a most fortified place," etc. These events present ^a certain likeness to the earlier incursion of the Persians into Syria and Cilicia under Justinian. Moreover, this history of Saint Theophilus was written in the time between both irruptions by Eutychianus, an entirely different person from Saint Eutychius, who was living at the same time but in the Patriarchate of Antioch.

[5] This history of Saint Theophilus, formerly translated into Latin but hitherto unpublished, we present from three ancient manuscript codices of Belgian monasteries, Translated into Latin by Paulus Diaconus of Naples, those of Aquicinct, Laetiensis, and Saint Ghislain. The translator, Paulus Diaconus of Naples, is indicated in the title. Sigebertus mentions him in chapter 69 of his work On Ecclesiastical Writers, in these words: "Paulus Diaconus of the Church of Naples translated from Greek into Latin the Life of Saint Mary of Egypt." In the preface to this work (which it is remarkable that Sigebertus did not notice), he writes thus: "To the most glorious Lord and most excellent King Charles. Knowing that your most glorious Majesty takes great delight both in Divine utterances and in the examples of preceding Saints, since I had already some time ago presented to my Lord ^a booklet on the conversion of Mary of Egypt, together with ^a small volume on the penance of ^a certain Vice-dominus, and since that same work was lost by some accident, I have now again been devoted to restoring it at your command." Vossius, book 2 of On Latin Historians, chapter 31, persuades himself that the King to whom Paulus dedicated his book doubtful whether under Charlemagne, was not Charles the Bald but Charlemagne, because Sigebertus, when he mentions Paulus, places him immediately after Bede and before many who lived before the year 800. But how fallacious this reasoning of Vossius is, is demonstrated by Anianus, placed by the same Sigebertus immediately after this Paulus Diaconus, who, as Chancellor of Alaric, King of the Goths, published the Laws of the Emperor Theodosius at Aire in Novempopulania in the year of Christ 506, nearly three centuries before the reign of Charlemagne. Sigebertus treats of Anianus in chapter 70, whereas conversely in chapter 62 he had treated of Saint Benedict, Abbot of Aniane and Inde, who at the command of the Emperor Louis the Pious wrote in the year 817 the Concordance of the Rules of the Fathers, about which more will be said in his Life on February 12.

[6] Who, therefore, was the Charles to whom Paulus Diaconus inscribed his work is not clear from Sigebertus's method. Both Charlemagne and his grandson Charles the Bald were great patrons of the finest studies and illustrious scholars. We incline more to the times of Charles the Bald, or rather under Charles the Bald. whom Hericus, ^a monk of Saint-Germain of Auxerre, in the Life of that saint composed in verse, addresses thus in the epistle inscribed to him: "Many are the monuments of your clemency, many the tokens of your piety. That above all prepares eternal memory for you: that you not only equally represent the zeal of your most famous grandfather Charles toward the immortal disciplines, but even surpass it with incomparable fervor — since what he drew forth from dormant ashes, you advance everywhere with the manifold encouragement both of benefits and of authority; indeed, to compare high things with high, you press them to the very stars. Thus in your time, the talents of men are supported by ^a double aid, since you allure all to the pursuit of the hidden things of wisdom by your example, and even invite some with rewards." Moreover, as regards those skilled in the Greek language, among whom Paulus must be numbered, the same Hericus adds shortly after: "Greece mourns (whose own inhabitants have long since scorned her, delighted rather by your magnanimity, attracted by your studies, trusting in your liberality); she grieves, I say, that she — once singularly admirable and admirably singular — is being abandoned by her own. She grieves indeed that her own privileges, which she had never before feared to lose, are being transferred to our climes." And he concludes at last: "Whatever learning can do, whatever talents achieve, they owe to you." To this same Charles the Bald, Anastasius, Bibliothecarius of the Roman Church, also directed the Hierarchy of Dionysius the Areopagite, which he had translated from Greek into Latin, as is read in the Life of Pope John VIII.

[7] Somewhat younger than Paulus Diaconus was Simeon Metaphrastes, who appended this account of Saint Theophilus's penance, written by Eutychianus, [The Acts published by Metaphrastes were translated by Gentianus; Lipomanus and Surius published them.] to the Acts of other Saints that he had composed, and placed it under February 4. Rendered into Latin by Gentianus Hervetus, it was published by Aloysius Lipomanus in volume 5 of the Lives of the Holy Fathers, and from him by Laurentius Surius on the same date of February 4. Let those who wish to show more copiously the magnificence of God toward the most holy Virgin Mother, and to gather more fully the praises and titles of the same Mother of God from both Lives, and to elucidate them against her detractors, consult these authors. It suffices here to bring to light for the first time the earlier Life, formerly rendered into Latin.

[8] We have ^a very ancient manuscript codex in which the following are contained in various heroic verse, and indeed in this order: The Passion of Saint Laurence. The same also written in verse. The Life of Saint Alexius. The Penance of the Vice-dominus Marvelously Saved through the Mother of God. The Passion of the Holy Theban Martyrs. A Poem on Gems. perhaps by Marbod, later Bishop of Rennes, An excerpt from the writings of Solinus, etc. No author is named, but we believe it to be Marbod, who from Archdeacon of Angers was created Bishop of Rennes in the year 1096 at the Council of Tours, held that March during the third week of Lent, by Pope Urban II. Sixtus of Siena, in book 4 of the Sacred Library, calls him "an outstanding poet of his times and ^a distinguished professor of sacred eloquence." From his illustrious pen we shall present several Lives of Saints, also composed in prose. Among the poems already enumerated, Sigebertus, in his work On Ecclesiastical Writers, chapter 158, recognizes this Marbod as the author of the Passion of Saint Laurence and the Passion of the Thebans, and following him, Trithemius, Possevinus, Vossius, Pitseus, and others. Gesner relates in his Bibliotheca that the Poem on Gems and Stones by Marbodaeus, or Merboldus (for the name is written variously), has been printed several times, and that it is sometimes cited by Vincent and Albert, and by other authors of that sort, under the name of Liliary or Lapidary, and sometimes even under the name of Evax — not because he was surnamed Evanx, as Balaeus, Pitseus, and others assert, but because of the opening of this poem, which runs thus:

"Evax, King of the Arabs, is read to have written to Nero."

Then, after twenty-eight verses, follows the beginning cited by them:

"That ^a ring might hold ^a gem fitted to the fingers."

We conjecture that the intervening poems on the Life of Saint Alexius and the Penance of Saint Theophilus are by the same Marbod. The former we shall present on July 17; the latter we add to the remaining Acts of Saint Theophilus, as worthy of publication for its gravity of thought and weight of language. More will be said about Marbod on February 13, in connection with the Life of Saint Licinius, Bishop of Angers, then perhaps while Archdeacon of Angers: which he acknowledges he wrote while Archdeacon of the Church of Angers — at which time, or even earlier when he was younger, we judge these and other poems to have been composed by him.

[9] Older than Marbod is Hroswitha, ^a nun who flourished in the monastery of Gandersheim among the Saxons in the tenth century of Christ. as also by Hroswitha the nun. Among her works, published in print by Conrad Celtes Protucius in the year 1501, there survives ^a poem on the fall of Theophilus the Vice-dominus and his penance, whose opening we transcribe here:

"After the growing light of faith through the regions of the world Had freed Sicily* from the dark shadows of errors, A man sufficiently illustrious was nurtured in those parts, Powerful in nobility, shining with the splendor of merit. This man had been called Theophilus by name, Washed in the sacred water of pure baptism: Whom the devout care of his parents Marked for divine service from his earliest years: And piously attending to their dear nephew, Entrusted him to ^a certain Bishop of great wisdom, That he might nourish him to be taught with flourishing study, And water his talent and the little field of his mind From the streams of wisdom flowing from ^a sevenfold spring."

We omit the rest, which can be read in the same Conrad. Trithemius mentions Hroswitha and her poems in his book On Illustrious Men of Germany, as do Possevinus, Vossius, and many others. An epitome of this history is contained in ^a manuscript Lectionary of the Church of Saint-Omer, from the Lessons read at Matins on the seventh day within the Octave of the Nativity of the Blessed Virgin Mary: Other abridgements of the Acts. we omit it, as it is drawn from the history translated by Paulus Diaconus.

The following conclusion is appended: "By such deeds, therefore, it is proved that the Mother of the Lord is everywhere sovereign, everywhere magnificent: certainly she to whom it is easy to send holy Angels in ministry, and to annul at her good pleasure the pacts of the underworld ... Let sinners come with Theophilus, beating their guilty breasts with inward weeping; they too, if they truly repent, shall obtain the desired pardon." Another abridgement is offered by Zacharias Lippeloo on February 4, but contracted from the version of Gentianus Hervetus. The same history is related by the Bellovacensis in book 21 of the Mirror of History, chapters 69 and 70. Petrus Canisius, about to recount the same in book 5 of On Mary the Virgin Mother of God, chapter 20, prefaces it thus: "Since we have begun to treat of the miracles of Mary, come, let us proceed to adduce several histories that are neither suspect nor ambiguous, by which not only may the zeal and ardor of the ancients in invoking the Mother of God be confirmed, but also certain and evident testimonies of that same invocation, sealed by divine miracles, may shine forth more and more. When the Caesar Justinian held power, ^a certain Theophilus in the town of Adana in Cilicia," etc. The same history, contracted by Canisius, is given by Bredenbachius, book 2, chapter 3. In the Palace at Brussels, among the manuscript codices left by the ancient Dukes of Burgundy, there exists in the French language ^a notable work on various miracles wrought through the intercession of the most holy Mother of God, in which the first and most prominent is the benefit bestowed upon this penitent Theophilus, and the history is related at length.

[10] Very many illustrious writers have mentioned this conversion: and first of all Saint Peter Damian, who flourished nearly six hundred years ago, mention of this history in Saint Damian, writes thus in his sermon On the Nativity of the Blessed Mary: "What will be denied to you, Mary, to whom it was not denied to recall Theophilus from the very jaws of perdition? That unhappy little soul, denying by his own signature all that was done in you, you raised up from the mire of filth and misery. Nothing is impossible to you, for whom it is possible to recall the desperate to the hope of blessedness." Saint Bernard, in his sermon on the words of the Apocalypse, Saint Bernard, "A great sign," concerning the Blessed Mary, concludes with these words addressed to her: "You do not shrink from the sinner, however foul, you do not despise him, if he has sighed toward you and with ^a penitent heart has sought your intercession. You draw him back from the abyss of despair with ^a loving hand, you breathe in the medicine of hope; you cherish him, you do not despise him, until you reconcile the wretched one with the dread Judge. A famous testimony of this your kindness is Theophilus, restored to grace through you." Saint Bonaventure, Blessed Albert the Great, Thus Saint Bernard, whom Saint Bonaventure almost copies in the Mirror of the Blessed Virgin Mary, lesson 9. Blessed Albert the Great also treats of the same in his Bible of the Blessed Mary, chapter 9 of the Canticle, and on that passage of Jeremiah, "Go down to the potter's house," where he says: "The potter's house is the Virgin Mary," and below: "This is the house in which the wretched Theophilus was reformed, as is sung in his praises in the sequence: 'Reforming Theophilus to grace.'" Moreover, as Colvenerius attests in his Marian Calendar, February 4, section 3, number 3, in ecclesiastical hymns, this is the sequence for the feast of the Annunciation, which begins: "Hail Mary, full of grace, the Lord is with thee, serene Virgin." It survives, as the same author reports, among the Hymns and Sequences that Hermann Torrentinus published, at the end of that work, and in his notes he explains the history. The same sequence is attributed to Hermann Contractus, after Durantus, by our Antoine Balinghem in his Marian Parnassus, part 2, hymn 39, published from eleven Missals; likewise another hymn, number 43, from the Cluniac Missal, which begins: "Look upon us, O Angelic one," in which mention is made of the same Theophilus and of Mary of Egypt. A third is also added, number 67, from an ancient Roman Missal, which begins: "Sweet hail of the penitent." In it is said: "You are the advocate of the guilty; through you, pardon was restored to Theophilus." The same history is acknowledged by Fulbert of Chartres, sermon 1 On the Nativity of the Blessed Mary; Honorius of Autun, sermon On the Assumption of the same; Saint Antoninus in the Summa Theologica, part 4, title 15, chapter 45, section 6; and passim by more recent authors. The Magdeburg Centuriators also touch upon this history, says Canisius, "but they narrate the matter so coldly that they deign to pay no honor to Mary, studiously suppressing the truth, which nevertheless, unless they are utterly shameless, they cannot deny."

[11] That Theophilus departed this life in holiness to the Lord, all individual Acts of his relate. Canisius and Bredenbachius add that he eventually reached such ^a point that, on account of his holy life, he was enrolled in the catalogue of the Saints, and that his solemn commemoration is celebrated annually in the Church on February 4: and in the sacred calendar on February 4, on which day we have said this history was related by Metaphrastes, Lipomanus, Surius, and Lippeloo. Our Rosweydus, in book 1 of the Lives of the Fathers, in his Notes on the Acts of Saint Mary of Egypt, number 4, says that the feast of Theophilus occurs on February 4, on which day this recall and penance of Theophilus is also commemorated by Molanus in his Supplement to Usuard. Constantius Felicius celebrates him with ^a longer eulogy in his Martyrology published in Italian, but erroneously adds that he was of Persian origin. Ferrarius, in his new Topography for the Roman Martyrology, under the entry Adana, notes on February 4 "Theophilus Oeconomus." October 13, In the German Martyrology, when on October 13 the entry for Saint Theophilus, Bishop of Antioch, had been given, the following is added: "Likewise in Cilicia, of another holy Confessor Theophilus, who first, after denying Christ and His Mother, dedicated himself to the devil by his own handwritten document; afterward, having done penance for his sins, he was freed by the most holy Virgin Mary and received back his written bond. Three days later he departed to Christ, at whose passing the singing of Angels was heard, and God worked many wonders through him." and October 14. In the manuscript Supplement of the Carthusians of Brussels to Usuard, under October 14, the following is read: "Likewise of the Blessed Theophilus, Confessor, Vice-dominus of ^a city in Cilicia, wonderfully penitent for the denial he had made of God; but through the Blessed Virgin obtaining pardon and saved — because through her he received back the written bond by which he had done homage to the devil, and as ^a sign of gratitude he composed the Sequence: 'Hail Mary, full of grace, the Lord is with thee, serene Virgin,' etc. And after three days he fell asleep in the Lord, an example of penance to all, and of trust in the Mother of Christ."

* read Cilicia

MIRACLE OF SAINT MARY

CONCERNING THEOPHILUS THE PENITENT,

BY THE AUTHOR EUTYCHIANUS,

translated by Paulus Diaconus of Naples. From three manuscript codices.

Theophilus the Penitent, Vice-dominus of Adana in Cilicia (Saint)

BHL Number: 8121

By the author Eutychianus, translated by Paulus Diaconus, from manuscripts.

CHAPTER I

Theophilus's departure from ^a pious life; Christ and Saint Mary abjured.

[1] It happened, before the incursion of the accursed Persian nation into the Roman Republic, that in ^a certain city called Adana, in the second region of Cilicia, there was ^a Vice-dominus of the holy Church of God, named Theophilus, distinguished in his conduct and manner of life, who with tranquil and complete moderation governed most excellently the affairs belonging to the Church and the rational flock of Christ; Theophilus, ^a faithful administrator of the goods of the Church, so that the Bishop reposed in him with cheerful confidence, and in every arrangement of the Church and the entire people. Whence from the greatest to the least, all gave him thanks and loved him: for he ministered provisions to orphans, the destitute, and the needy with the greatest foresight.

[2] It happened then that, at the call of God, the Bishop of that city ended his life, and immediately the entire clergy and all the people, lovingly attached to the same Vice-dominus and recognizing his industry, by common counsel decreed that he should be made Bishop. And when the decree had been celebrated, they at once directed it to the Metropolitan Bishop: who, having received it and learned of the man's virtues, the offered Bishopric assented to the petitioners' wish, and sending word to promote the aforesaid Bishop, he commanded the Vice-dominus to be summoned. But he, upon first receiving the Metropolitan Bishop's letters, delayed going, begging all not to compel him to become Bishop; but asserting and protesting that it was sufficient for him to be Vice-dominus, and that he was unworthy of the office of so great an honor. Yet with the people pressing upon him, he was lifted up bodily, he steadfastly refuses. carried to the Metropolitan Bishop, and received with joy. The consecration was imminent: but he, prostrating himself on the pavement and grasping the feet of the Bishop, prayed that no such thing be done to him, proclaiming himself utterly undeserving of the grade of the Episcopate, and that he well knew his own sins. And since he clung long to the pavement and rolled at the feet of the Bishop, he received ^a space of three days to deliberate with himself. But after the third day, the Bishop summoned him and began to admonish him and to praise his diligence: yet he no less cried out that he was unworthy to ascend the grade of so great ^a See. Therefore the Bishop, seeing such constancy in his refusal, and that he was utterly unwilling to consent, dismissed him and promoted another worthy man to discharge the office of Bishop of that Church.

[3] He is deprived of the office of Vice-dominus: Now when the Bishop had been ordained and they had returned to their own city, certain of the clergy instigated him to remove the former and appoint another Vice-dominus of the Church. This being done, the one who had been removed from his former office attended only to the care of his own house. Then the cunning enemy, the envious foe of the human race, seeing that man living modestly and engaged in good works, began to beat upon his heart with wicked thoughts, sending into him jealousy over the Vice-dominatus and the rivalry of ambition, and turned him to these abominable and wicked counsels — by which he desired not divine but human glory, and craved vain and transitory rather than heavenly dignity — to such an extent that he even sought the help of sorcerers.

[4] Now there was in that same city ^a certain most wicked Hebrew, he implores the help of ^a Hebrew sorcerer: an operator of entirely diabolical art, who had already plunged many into the pit of perdition by the arguments of unbelief. Indeed the Vice-dominus, inflamed by vainglory, fell wretchedly into the brooding of undigested cupidity for this world, and was burning with the desire of ambition. Whence he hastened by night to the aforesaid Hebrew, and knocking on his door, begged that entrance be opened. Therefore that Hebrew, hateful to God, seeing him so stricken in heart, called him inside the house and said to him: "For what reason have you come to me?" And he, falling prostrate at his feet, said: "I beg you, help me, for my Bishop has heaped reproach upon me, and he has done this to me." That execrable Hebrew answered him: "Come to me tomorrow night at this hour, and I will lead you to my patron, and he will help you in whatever you wish." And he, hearing these things, was delighted and did so, and at midnight came to him. The wicked Hebrew led him to the Circus of the city and said to him: "Whatever you see, or whatever sound you hear, do not be frightened, and do not make the sign of the Cross upon yourself." And when he had pledged this, suddenly he showed him figures clad in white with ^a multitude of candelabra, shouting, and in their midst ^a Prince seated. he is led to ^a diabolical assembly: For it was the devil and his ministers. And that unhappy Hebrew, holding the hand of the Vice-dominus, led him to that abominable assembly; and the devil said to him: "Why have you brought this man to us?" He answered: "He has been wronged by his Bishop and seeks your help, my Lord; I have brought him." And the other said: "What help shall I give him, ^a man who serves his God? But if he wishes to be my servant and to be counted among our soldiers, I will help him, so that he can do more than before, and command everyone, even the Bishop." The Hebrew turned and said to the wretched Vice-dominus: "Did you hear what he said to you?" He answered: "I heard, and whatever he says to me, I will do: only let him help me." And he began to kiss the feet of that Prince and to beg him. The devil said to the Hebrew: "Let him deny the Son of Mary and that woman herself, who are hateful to me, and let him put in writing that he denies them utterly; and whatever he wishes, he will obtain from me: only let him deny them." Then Satan entered into that Vice-dominus, and he said: "I deny Christ and His Mother," he denies Christ and His Mother: and making ^a written bond, he set wax upon it and sealed it with his own ring; and both departed with immense joy in their own perdition.

[5] On the next day, the Bishop, moved as I believe by divine providence, with all honor recalled the Vice-dominus from his retirement, shamefully ejected the one whom he himself had promoted, and appointed the former as Vice-dominus. He bestowed upon him before all the clergy and people the authority of administration of the holy Church and its possessions, and of the entire people, and he was raised to twice as much honor as he had held before, restored to his former administration, so that the Bishop publicly declared he had sinned in having subjected so suitable and perfect ^a person to the governance of others, and in having promoted that useless and less suitable man. And now the same Vice-dominus, being installed, began to manage affairs and to exalt himself above all, with everyone obeying and serving him with fear and trembling for ^a short time. And that execrable Hebrew frequently went in secret to the Vice-dominus and said to him: "You see how quickly you found benefit and ^a swift remedy from me and my patron, in those matters for which you prayed?" And he replied, he gives thanks to the sorcerer. "I confess it, and I give hearty thanks to your assistance."

d. Gentianus: "widows."

CHAPTER II

The penance of Theophilus. The hope of pardon obtained from the Virgin Mother of God.

[6] And when he had remained for ^a short time in such boasting and in the pit of his denial, our Creator and Redeemer God, who does not will the death of sinners but their conversion and life, remembering his former manner of life and in what ways he had served the holy Church of God — He comes to his senses: that he had excellently ministered to widows and orphans and the needy — did not despise His own creature, but gave him the conversion of penance. And having come to himself from such great elation and denial, with sobriety restored, he began to humble his own thoughts and to afflict himself over what he had done, devoting himself to fasts and prayers and vigils, turning many things over in his mind, and seeing himself defrauded of salvation, considering the eternal fire and the unquenchable flame, the torments and the departure of the soul, the gnashing of teeth and the worm that does not die. Setting all these things before himself, terrified with an evil fear, with groaning and bitter tears he said: "O most wretched am I! What have I done, and what have I wrought! Where shall I go now, heaped with sins, he bewails his fall: to save my soul? Where shall I go, I, an unhappy sinner, who have denied my Christ and His holy Mother, and have made myself ^a servant of the devil through the written bond of ^a wicked denial? Who among men, do you think, will be able to wrest that document from the hand of the destroying devil and help me? What need had I to become acquainted with that most wicked and accursed Hebrew?" For indeed, ^a short time before, that Hebrew had been condemned by law and by ^a judge.

"What honor comes to those who, abandoning God and the Lord, run to the devil? What has temporal advantage profited me, and the vain arrogance of this world? Woe to me, ^a wretched sinner and dissolute man — how I have been tripped up! Woe to me, ^a wretched sinner — how I have lost the light and gone into darkness! I was well off when I had withdrawn to my own private affairs. Why did I desire, for the sake of vain glory and an empty reputation, to hand over my wretched soul to hell? What help shall I seek, who have been defrauded of help by the devil? I am the author of this guilt; I am the architect of the perdition of my soul; I am the betrayer of my own salvation. Woe to me — I know not how I was seized! Woe to me — what shall I do? To whom shall I go? What shall I answer on the day of judgment, when all things shall be naked and laid open? What shall I say in that hour when the just are crowned and I am condemned? Or with what confidence shall I stand before that royal and terrible tribunal? Whom shall I entreat, whom shall I beg in that tribulation? Or whom shall I implore in that necessity, when all will attend to their own affairs and not to those of others? Who will have mercy on me? Who will help me? Who will protect me? Who will be my patron? Truly no one there — no one helps; but all render an account for themselves. Woe to my wretched soul — how have you been taken captive? How have you been demolished? How have you been estranged and weakened? By what ^a ruin have you fallen! In what ^a shipwreck have you been submerged! In what mire have you been rolled! To what port will you flee? To what remedy will you run? Woe to me, ^a wretch, who, having been tripped and plunged into the abyss, cannot rise!"

[7] While he was holding this colloquy within himself with his own soul, and these seeds of salvation were being sown in his heart, the only merciful and compassionate God, who does not despise His own creature but receives it, encompassed him with this thought. Then the Vice-dominus said: "Although I know that I have denied the Son of God, born of the holy and immaculate ever-Virgin Mother Mary, our Lord Jesus Christ, and her through him — that Hebrew whom I wrongly sought out — he resolves to take refuge with the Virgin Mother of God, Mary: nevertheless I will go to that same holy Mother of the Lord, glorious and radiant, and I will entreat her alone with all my heart and soul, and I will make prayers and fasts in her venerable temple without ceasing, until through her I may find mercy on the day of judgment." And again he said: "But with what lips I may presume to beseech her kindness, I do not know. For I know that I have most wickedly transgressed by denying her. Or what beginning shall I make of my confession? With what heart and what conscience shall I attempt to move my impious tongue and polluted lips in confession? Or for which sins shall I first do penance, or seek remission? Wretched am I — and if I rashly presume to do this, fire descending from heaven will consume me, for the world will no longer endure the evils that I, most wretched, have committed. Woe to my wretched soul — arise from the darkness that has overtaken you! Fall down and entreat the Mother of our Lord Jesus Christ, for she is truly powerful to apply remedies to this guilt."

[8] And thinking these things within himself, mightily encouraged, having put aside the laborious stumbling-blocks of this world, in her temple he prays and fasts for forty days: with all zeal and ^a ready will, proceeding before the holy and venerable temple of the immaculate and glorious ever-Virgin Mary, offering petitions and supplications unceasingly day and night, he devoted himself to fasts and vigils, that he might be received and redeemed from so great ^a guilt, and that he might be rescued from the pernicious deceiver and the malignant dragon and from the denial he had committed — performing fasts and prayers for forty days and nights, beseeching our protectress, the Mother of the Lord and Savior.

[9] After the completion of those days, in the middle of the night, there appeared manifestly the universal help and ready protection of Christians who are watchful toward her — the true refuge of those who run to her, the way of the lost, the redemption of captives, the light of those in darkness, the truest refuge of the afflicted and the consolation of the distressed — by the Virgin Mother of God our Lady and true Mother of Christ, saying to him: "Why do you persist so long, O man, rashly and presumptuously asking that I help you — ^a man who denied my Son, the Savior of the world, and me? Or how can I petition Him to forgive you the evils you have committed? With what eyes shall I look upon that most merciful countenance of my Son, whom you denied, and presume to intercede for you? With what confidence can I petition Him, when you have apostatized from Him? In what manner shall I stand before that terrible tribunal and presume to open my mouth and beg His most clement goodness? For I cannot bear to see my Son insulted with wrongs. Understand, O man: he is sternly rebuked: the sins you have committed against me may perhaps receive some indulgence, because I so lovingly cherish the Christian people, and especially those who run to my temple with right faith and ^a pure conscience — to all such I nod assent and give aid, and I cherish them in my arms and embrace them in my heart. But the provocations of my Son I can neither bear to hear nor to see, because they need much struggle and labor and contrition of heart to be able to receive His benevolence. For He is exceedingly merciful and also most just and gracious as ^a Judge."

[10] But that man, answering, said to her: "Indeed, my Lady, ever blessed; indeed, O protection of the human race; indeed, O Lady, harbor and refuge of those who flee to you! I know, Lady, I know that I have greatly sinned against you and against Him who was born of you, our Lord, and I am not worthy to obtain mercy. But having the example of those who sinned before me against your Son, our Lord, and through penance merited the forgiveness of the sins they had committed, I therefore presume to approach. [he expects the remission of sin with great confidence from the example of others:] For had there been no penance, how would the Ninevites have been saved? Had there been no penance, Rahab the harlot would not have been saved. Had there been no penance, how would David, after the gift of prophecy, after the kingship and the Lord's own testimony, falling into the abyss of fornication and murder, and showing his penance by ^a word, have not only merited the forgiveness of such great sins but even received again the gift of prophecy? Jonah 3:10. Joshua 6:25. Had there been no penance, how would the blessed Peter, prince of the Apostles, first of the disciples, pillar of the Church, who received from God the keys of the kingdom of heaven — denying Christ the Lord not once or twice but three times — afterward by weeping bitterly have merited forgiveness of so great an offense, and having attained ^a greater honor, been appointed shepherd of the Lord's rational flock? 2 Kings 12:13. Had there been no penance, how would He have received Zacchaeus, himself ^a chief of the tax-collectors and an oppressor? Had there been no penance, how would the blessed Paul have been made ^a vessel of election from being ^a persecutor? Had there been no penance, how would the Apostle have ordered that man who had committed fornication among the Corinthians to be received, saying: 'Lest he be overwhelmed by Satan'? Had there been no penance, how would that Cyprian, who had perpetrated such great evils — who even cut open those with child and was entirely clothed in crimes — having been more powerfully strengthened by Saint Justina, and fleeing to penance, have not only received remission of so many evils but also obtained the crown of martyrdom? Whence I too, ^a wretched sinner, confessing the proofs of the penance of such great men, approach beseeching your kind mercy — that you may deign to extend your right hand of protection to me and to bestow the forgiveness of sins, through your Son, our Lord Jesus Christ, against whom I, ^a wretch, have sinned."

[11] When he had thus confessed, our holy and venerable Lady, the Mother of God — alone chaste, alone holy, blessed in both soul and body, who alone has eloquence before Him whom she bore, Christ — the consolation of the afflicted, the compassion of the distressed, the garment of the naked, the staff of old age, the strong protection of those who run to her, who cherishes all Christians in her holy heart — said to him: "Confess to me, O man, that He whom I bore as my Son and whom you denied, the Virgin Mother of God requiring it, is Christ the Son of the living God, who is to come to judge the living and the dead; and I will intercede for you, and He will receive you." And the Vice-dominus answered her: "And how shall I presume, my Lady ever blessed — I, unhappy and unworthy, having ^a filthy and polluted mouth, who denied your Son and our Lord, and was tripped up by the vain desires of this world? Not only that, but even what I had as ^a remedy for my soul — I mean the venerable Cross and the holy baptism which I received — I polluted through the written bond of most bitter denial." The holy and immaculate Mother of God, the Virgin Mary, said to him: "Only approach and confess Him: for He is merciful and will accept the tears of your penance, as He accepts those who approach Him purely and sincerely. For this reason, being God, He deigned to take flesh in me, the substance of His Deity not being weakened, in order to save the human race."

[12] Then that blessed man, with reverence and fitting prayer, with lowered face and wailing, he makes ^a profession of faith: confessed, saying: "I believe, I adore, and I glorify one of the Holy Trinity, our Lord Jesus Christ, the Son of the living God, ineffably begotten of the Father before all ages, but in the last days descending from heaven and incarnate — true God — of the Holy Spirit and of you, holy and immaculate ever-Virgin Mary; who came forth for the salvation of the human race: Him I confess to be perfect God and perfect man; who for us sinful men deigned to suffer, and to be spat upon and struck with blows, and to have His hands stretched out upon the life-giving wood, as ^a good shepherd laying down His life for us sinners; and was buried and rose again and ascended into heaven with the flesh which He received from you, most chaste and true Mother; and is to come with His holy glory to judge the living and the dead and to render to each according to his works — not needing an accuser, but with conscience itself accusing or excusing us from our very deeds exposed, and fire testing what the work of each may be. These things I confess with my soul, I worship with my heart and body, I adore and embrace them. And with this my petitionary profession, offered with all the effort of my mind, present me, holy and immaculate Virgin Mother of God, to your Son, our Lord; and do not abhor or despise the prayer of ^a sinner who has been seized, tripped up, and deceived; but free me from the iniquities that have overtaken me and from the whirlwind of the tempest that possesses me — I who have been stripped of the grace of the Holy Spirit." And when he had said these things, the holy Mother of God — as though receiving some satisfaction from him — the hope and support of the Christian people, the redemption of the wandering and the true way of those who flee to her, the fountain of the storm-tossed, who intercedes for sinners, the refuge of the poor, the consolation of the fainthearted, the mediatrix between God and men — said to him: He has the promised help of the Virgin Mother of God. "Behold, I, on account of the baptism which you received through my Son Jesus Christ our Lord, and on account of the exceeding compassion which I have toward you Christians, trusting you, will approach and petition Him on your behalf, prostrate at His feet, that He may receive you."

CHAPTER III

Sins forgiven. The written bond returned. The death of Theophilus.

[13] And when this vision had appeared and day had come, the immaculate Virgin Mother of God departed from him. And for three more days the Vice-dominus, continuing to beseech and to beat his face upon the ground more earnestly, remaining without food in that venerable temple, and flooding the place with tears, did not withdraw — gazing upon the bright light and the ineffable countenance of our glorious Lady, the Mother of God, Mary, he awaited from her the hope of his salvation. Whence again the only true protection, the only consolation of those who flee to her, from the only light-bearing cloud that was nurtured in the holy of holies, appeared with ^a cheerful face and joyful eyes and ^a gentle voice, saying to him: "Man of God, your penance, which you have shown to the Savior of all and Creator God, is sufficient. For the Lord has accepted your tears and has assented to your petitions on my account — provided that you also keep these things in your heart toward Christ the Son of the living God until the day of your death." And he answered: "Indeed, my Lady, I will keep them so as not to transgress your words, for I have you after God as my protection and patronage; and trusting in your help, I will not abandon what I have promised and confessed. For I know, Lady, I know that there is no other protection for men than you, ever blessed. For who, my Lady, immaculate Virgin, has hoped in you and been put to shame? Or what man has besought the omnipotence of your help and been abandoned? Whence I too, ^a sinner and dissolute man, beg the perennial fountain of your kindness to bestow the heart of mercy upon me, erring and deceived, who am submerged in the depths of the mire; and command that I may be able to receive back that execrable document of denial and that wicked sealed bond, from him who deceived me, the devil — for this is what utterly torments my most wretched soul."

[14] Again, therefore, that aforesaid man, grieving greatly and weeping excessively and earnestly beseeching the one and only hope of all and the salvation of our souls, continued to implore the holy and ever-Virgin Mary. After three more days, as though in ^a vision, Saint Mary presented to him the document of the bond, bearing the seal of wax, just as he had given that apostate bond. he receives back the written bond of abjuration: And rising from sleep, the aforesaid Vice-dominus found the document upon his breast, and being filled with joy, he trembled so violently that even the joints of all his limbs were nearly loosened.

[15] On the next day, which was the Lord's Day, going to the holy Catholic Church, after the reading of the holy Gospel, he cast himself at the feet of the most holy Bishop and recounted in detail everything he explains to the Bishop his sin and its remission: that had been done through the execrable and pernicious Hebrew sorcerer, and his own elation and denial and the writing of the bond, on account of the vain glory of this world; then his confession to God and our Lord Jesus Christ, and his penance through miracles, and the unfailing fountain of the immaculate Mother of God, through whom he had also received back the written bond of his most wicked denial. And extending it, still sealed, he delivered it into the hands of the most holy Bishop, and while all the clergy and laity together, women and children, marveled, he asks that everything be made known to the people, he requested that the most wicked and horrible written bond be read publicly before all. And all the people learned what had befallen him and how the document of his denial had been returned to him.

[16] Whereupon the Bishop also cried out and said: "Come, all you faithful, let us glorify our true Lord Jesus Christ! Come, all of you, see the stupendous miracles! Come, all you beloved of Christ, and see Him who does not will the death of the sinner but his conversion and eternal life! Come, see, my Fathers, the efficacy of penance! with an illustrious encomium of the mercy of God, Come, see tears washing away sins! Come, dearest ones, see tears erasing the wounds of wicked deeds and rendering the soul whiter than snow! Come, see tears flying upward, bearing souls to the Lord! Come, see tears obtaining the remission of sins! Come, all Christians, consider tears that turn away the wrath of God! Come, behold how much the groaning of the soul and contrition of heart avail! Who would not marvel, my brothers, at the ineffable patience of God? Who would not be amazed at the indescribable compassion and love of God toward us sinners? Exodus 24:18. For even the lawgiver Moses, fasting for forty days, received from God the inscribed tablets; and this our brother, remaining for forty days in the venerable temple of the immaculate and glorious ever-Virgin Mary, and of the Virgin Mother of God: recovered by fasting and praying the former grace which he had lost by his denial. Let us therefore give glory together with him to our God, who has so mercifully heard the penance of the one who fled to Him through the intercession of the immaculate ever-Virgin Mother of God, Mary — who is between God and men the powerful and truest hope of the despairing, who is the refuge of the afflicted, who has restrained the curse of human nature, who is the true gate of eternal life, at which all we sinners knock and it is opened to us; and she offers our petitions to Him whom she bore, our Lord, and receives the forgiveness of our sins. Remember us also, holy Mother of God, who watch toward you with pure faith and flee to you; and do not abandon your poorest flock, but intercede for it before the merciful Lord, and act as mediator, that it may be preserved from adversities and without harm. For in you all we Christians hope; to you we flee; to you we extend our eyes day and night. For we salute and glorify both you and Him who was born of you and who received flesh from you, our Lord Jesus Christ. And what more shall I say or speak, or what praise or glory shall we offer to the Lord God Almighty, Jesus Christ, who was born of you? Surely your works are magnified, O Lord, and the tongue does not suffice for the glory of your wonders. Truly your works are magnified, O Lord. Surely the saying of the Gospel is fitting here: 'Bring the finest robe and clothe him, and put ^a ring on his hand and sandals on his feet; and bring the fattened calf and kill it; and let us eat and rejoice, for this our brother was dead and has come to life, he was lost and has been found.'"

[17] But after the Vice-dominus had risen, the Bishop asked him to burn that most wicked document. This was done, and the people, seeing the execrable written bond and the document of denial consumed by fire, began to cry out with ^a multitude of tears: "Kyrie eleison." And the Bishop, motioning with his hand for silence, said: "Peace be with you." And he began to celebrate the solemnities of the Mass, and after the completion of the sacred mysteries, when the sacred mysteries had been received, immediately the face of the venerable Vice-dominus shone like the sun. Having received the Eucharist, his face shines: And all who saw the sudden transfiguration of the man glorified God all the more — He who alone does great wonders.

[18] And going to the venerable temple of the Mother of God who had freed him from that execrable error, having tasted ^a little, he was dissolved in body and fell ill in that place, he dies and is buried in the temple of the Blessed Virgin, in which he was also buried — where he had also seen that blessed vision — reclining as though fixed to that spot. And after three days, having kissed the brethren, he delivered his blessed soul into the hand of the Son of God and of the immaculate ever-Virgin Mary. He distributed all his possessions to the poor, and having arranged everything excellently, and glorifying God with such ^a confession, he departed to the Lord — to whom is glory now and always, through all ages of ages. Amen.

THE SAME HISTORY IN VERSE,

by the author (as is believed) Marbod, Bishop of Rennes. From ^a manuscript codex.

Theophilus the Penitent, Vice-dominus of Adana in Cilicia (Saint)

BHL Number: 8124

By the author believed to be Marbod, from ^a manuscript.

CHAPTER I

The piously begun life of Theophilus: his fall into wickedness after abjuring Christ and Saint Mary.

[1] A certain Vice-dominus there was, of great merits, Theophilus by name: Theophilus the Vice-dominus, he held also the omen of his name, For he shunned evil and loved the worship of the Deity: a man of distinction, Wholly devoted to the affairs of the Church, wholly to contemplation, He rejoiced in poverty, and through him no needy person was in want. The Bishop, the clergy, the people — he was the public hope of affairs, Sustaining all, and attending to all that was holy. Then the Bishop died, and he was mourned; an assembly was held For ^a successor, to find one worthy of that honor. The sacred man pleased them, as he deserved, the one mentioned above: He refused, for he feared the heavy burden of the Episcopate. While he was sought, he would not comply; they went together: he refuses the offered Episcopate: He was chosen, because he was loved, because his merit was known. The sound counsel came to the Metropolitan, Who ordered him to come, that confirmation might be made. The Vice-dominus was compelled; he excused himself and refused to go: But he could not prevail, for the people had willed it and raised up the good man; As was fitting, they brought him; nor did he fail to say ^a psalm. Then by the supreme Bishop he was kindly asked To bend his mind, to praise the Almighty more, To change his counsel, and not refuse to serve as Bishop. The clergy also came forward and pressed the same exhortation; The people said the same, yet their words did not sway him: And stubbornly alone he resisted all, Saying that it was not necessary for him to take on more, But that it was enough for him to hold well the trust given him, And that he should not attempt what he feared would overwhelm him. Therefore, since he resisted and would not follow the Fathers' commands, They dismissed him and appointed another in his place, Who was invested with the office and anointed in the rite of ^a Bishop.

[2] When the new Bishop began to administer and review the affairs of the Church, By the malice of envy and by the cunning of the demon, The Bishop was urged — since many observed That in every respect the honor of the Vice-dominus surpassed his — And that his dominion was too exalted, And that unless he were stripped of it, anyone could quickly find he is deprived of the benefit of the Vice-dominatus: That the summit of the Episcopal office would be thereby degraded. By these arguments broken, the Bishop examined the Vice-dominus's acts, And as though blaming them, removed him from his office, Promoting ^a worse man as his successor. Then the fortunes of Theophilus, reduced to nothing, wasted away: By an unequal turn, and unstable, because all things revolve, *While his abundance and his former favor grew thin. Thus wealth and power attend each other: Where resources fail, strength withers at once; Fate gives servants, and favor follows dominion. Remembering these things, the aforesaid Vice-dominus Groaned in his wretchedness and grieved at being despoiled; He now repented that he had formerly declined the Episcopate. What had once pleased him, when he was supported by prosperity, now displeased; Now he was in want and was ^a reproach to the people, as though ^a fool. So he was stunned, so he lost his wits amid his misfortunes, Whom the fraud of demons had harmed and robbed.

[3] Now ^a certain man — pestilent and ^a sorcerer in one — A Hebrew by race, filled with the demon driving him, When he saw him afflicted and as though bereft of his mind, Straightway approached and urged him to relate the trouble pressing on him, he implores the help of ^a Hebrew sorcerer: That perhaps he could help, and that no harm could come even if he told. That man, in sorrow, recounted the causes with the beginning of his complaint: How great his wealth had been, how great his honor before, And how, deprived of these, he languished, reduced to nothing — And that this man would restore him, or else he would soon perish. The other, now more cheerful, agreed to give counsel, Agreed and swore that (provided he took care that it was certain, And himself swore fidelity to the pact he would deliver) He could thus obtain the rights of his former rank, So that the Vice-dominatus would outweigh even the Episcopate — Supreme among the supreme, how much more among inferiors! The other pledged his faith, only asking that he not render The promises of things to be vain, nor waver with ^a slack mind. "Now," he said, "listen to what I, trusting you greatly, command. My king is Satan, not accustomed to give empty things, But accustomed to succor the wretched, giving also certain rites To be observed by those whom he leads as beloved: He supplies them with goods, enriches them with possessions and honor. In the darkness of night — remember this time and keep it — he is forbidden to make the sign of the Cross: I will present you to him. But do not be alarmed — I warn you — At that procession: it will come with shining trophy. Only stand and believe; do not make the sign of the Cross upon yourself, By which sign you would be unable to find him gracious. You will find ^a good patron then for your prayers." So the wretch, cheered and relying on this consolation, Promised to obey his commands and keep them diligently; Thus the sorcerer sends him into his power.

[4] Then through the horror of night, while all things Were steeped in sleep upon the earth, and no light shone From stars or moon, he is led to the assembly of demons: the said wretch and the sorcerer together, As they had met, went to the appointed place. At the sorcerer's cry, Satan the King, image of death, With his signs, accompanied by ^a malign host — Himself foul and dark, yet glowing with the fire of the abyss, Shining just ^a little, as befits ^a King of Darkness — Arriving, sat enthroned. The sorcerer spoke to him: "Behold, Father, with what care and how special ^a devotion I strive that your praise and honor and your rights may grow. It is right to serve lords and to carry out their commands. It is good to serve lords and to strike down adversaries. The glory of the great is the numerous host of their people. Therefore I win your share by every art, Drawing men away from Christ — as you see in this one. This man, stripped of his power, seeks help from you; Greatly wronged as he is, I beg you to favor him with your customary aid; By his example there will come to you ^a harvest Which so increases whenever anyone follows your gifts." "Present these things now mercifully, reverend Father: You will be his perpetual master if you show mercy." "My son," fierce Satan said, "he wrongs greatly Who favors the unworthy with gifts owed to the gracious, And harms himself, as you know, who aids the enemy. And this man is my enemy, nor is it right that he bear my gifts. It is not lawful for me to have those marked with Christ's brand brought before me; I can give nothing to them, because I detest them utterly. But if this man wants anything bestowed and himself aided, Let him deny Christ, with the baptism of Christ and the Mother of Christ; Let him depart from them and willingly believe in me, So that he may then rejoice in me as his Prince, when he enjoys The lot of my kingdom under the eternal seat of Hell — Delighting in me when he bears torments, Let him endure gladly the worms, the fires, the weeping. By this pact anyone can become my fellow citizen. Then he will bear my gifts, if he faithfully cleaves to us. But this faithless sect is too suspect to me, The sect of Christ's worshippers, because anyone among them Obeys me when broken by adversities; but having obtained his wishes, He departs from me and again obeys Christ, Who vehemently presses upon my rights and favors this man by recalling him; Whom gracious mercy compels to save all things by loving." Theophilus said: "Him whom the people crucified, he denies in writing Christ and Saint Mary: Christ, with the baptism of Christ and the Mother of Christ, I deny: I believe in you, Satan." At once such ^a covenant He ordered to be written, and, setting his seal, received it. When this was accomplished, both departed in exultation. The demon then exercises his deceit: not only to restore the former things But to add more that would please, he is made Vice-dominus again: As the Prince of this world, dispensing the joys of this world.

[5] Nor was it long: the stricken Bishop and all the people together, For the one formerly rejected — not justly, nor in right order — Proclaimed that they had sinned, and restored the Vice-dominatus. He, at once elated with sudden pride, exercised The right of dominion, renewing all things as he pleased: All obeyed him, all feared him. The sorcerer frequently visited this man, to whom fortune so smiled, To congratulate him, because he was held as ^a companion in death, To remind him of the pact made with Satan as Prince, And lest he be forgetful of his gift and his patron — Rather, for the gift, let him serve the Patron in all things. The wretch heeded these admonitions and returned thanks: he gives thanks to the sorcerer. He swore that the covenant would be kept and remain inviolate.

* variant: "For"

CHAPTER II

The Penance of Theophilus.

[6] Thus ensnared and enjoying the flower of fortune, The fool exults — now that Lazarus lies buried, Now desperate, and lies fettered and stinking. But the true Physician said: "My friend sleeps; Let my power rouse him." O sweet grace of Christ! Roused by the grace of God, He does not will the death of the sinner, but that the one converted To the pursuit of ^a better life should live rightly. He did not despise the good works of this man's former life — How eagerly he used to help anyone in need, How well he used to administer what he owed. Useful in all things, prudent for himself and for the Church. God regarded these things — He who repays ^a hundredfold — Truly gracious, who saw Peter, and saw the heart of this man, Touched it, and fixed His arrows in it. He fixed them, and the wretch returned to his heart; at once he uttered The grief of his heart; he was stunned and redoubled his sorrow. he is led to repentance for his deed: For he began to recall his former state in ^a sane mind. He weighed, confused, how foully deceived by the demons, How he had fallen from his height, since it profits nothing To begin well without ^a blessed end. And he remembered at the same time eternal torment: The unquenchable fire that resounds within the abyss, And the gnashing of the damned, and the lamentation of the guilty, And the impure stench, and the worm that does not die. He pondered these things in his mind, then grieving from the depths of his heart, He lay sleepless, no longer caring for his pleasures. Where before he had swelled with immense pride, now, stricken with fear, He cast down his senses in affliction, like one stunned by ^a blow: And he believed himself lost. Then he turned such thoughts over in his mind:

[7] "Behold, through my admitted crime — alas, wretch, alas, what am I! While I stood safe, to what have I been tumbled by my fall? Where shall I go? What shall I do? I who bear ^a deadly wound. There is no Savior but you, God, the Creator Himself. Therefore, having denied the Son of God together with His Mother, he bewails his fall: Who will save me and reconcile me to the faith? What good are honors obtained through the wicked wiles of the demon, Thus acquired, thus depending on the demon Prince? Behold, I have been made ^a servant; behold, by an everlasting pact I am bound to be ^a citizen of Satan for the sake of an empty name, And I wrote the pact, which by delivering I obligated myself to him. Woe to me — what I wrote, who mightier will wrest it from him? O if only I had not known, if only I had never consulted That detestable sorcerer, to be tormented in the abyss — Long since condemned by ^a judge as ^a criminal! Why is he who betrays you, why is anyone who hates you, O God, So exalted and enlarged with honors? What good was it to me, what pleased me, what I sought from the enemy? Indeed it flows away, what gleamed in the morning, what I craved at dawn. Only guilt endures, nor does any sin perish, unless it be One that was venial — as my own special guilt strikes me. Judgment, not escape, at last remains for me. Who will offer me help or counsel he dreads the judgment of God, Before God, when my case will summon me as the guilty one? And since my crime is such, no hope will expiate it before Him. And since I know that my case merits no pardon, What shall I do, to whom no hope seems to offer ^a way? Everyone there ponders for himself how he may purge himself, And scarcely suffices for himself; there, fear presses even the just. No one will stand for me, when I am joined to the wicked. Woe to me then, wretch! For then it will be lamented, but too late: Here is grief eternal, nor does hell end its mourning; and the punishments of hell: Here are cruel faces, nothing is heard but 'woe, woe.' He who is tortured is renewed for this: that he may suffer here; And while he prays to be received, to be rescued, No one is helped, no one is relieved, the punishment is renewed; Death reigns, and the punishments of the underworld: nor pities, nor is sated. Alas, defrauded, I am stripped of the light of God! Beset with enticements, and surrounded by darkness! Foolish, therefore, I am the betrayer of myself and of the faith. For he loses his mind who denies the Almighty. Alas, how I have sinned, who have put myself to death! Chiefly with the vices of the soul, wretched, I have entangled myself, And it is scarcely given that tears should come; but even if copious ones Should come, they would not suffice to wash away such great evils: They would rather stain more, and make evil *sting the heart. Of my own will I fell, nor did I fear to subject myself to filth. Wretch, I lost my wits, for I tasted evils sweet to the heart. My very being is given to be guilty — alas, it hurts to exist! So pitch-dark, so hellish, while one lives, is one's being; And then an everlasting existence is prepared in the fire of Gehenna.

[8] "Alas! What shall I do? How shall I become part of Christ? That I may be joined to the just, and restored to faith and merits? Alas, where have I come, having slipped into the depths of the mire! It is not right to rise, but not to will to rise is wicked. Yet this I shall attempt, and I shall beg the help of whomsoever. Although I have sinned, although I have denied you, O Christ, And your Mother, Queen through the ages; he resolves to implore the help of Saint Mary: Yet I shall go swiftly, seeking her aid, Asking without end the help of the heavenly Queen, Taking neither food nor drink, nor shall I rest. My nourishment shall be weeping, and restless grief, Pouring out my prayers with groaning, with my whole mind fixed on God. Yet to dare these things, I think, is an accumulation of crime, Since the prayer of ^a sinner's mouth is foul. One who is angered is more provoked when he is entreated. And if I presume, what sort of beginning shall I take? Lest heavenly vengeance shatter my words? Lest avenging fire thunder at my unworthy cries? Both penalties are heavy — to pray and to be silent are grave for the wicked. Terror dissuades, hope urges, and sighing becomes confusion. But I will transgress what is lawful; though reckless, I will go: I will do what I can, by knocking, by beseeching Mary." Thus the aforesaid Vice-dominus exhorted himself, in her temple he fasts and prays for forty days: And, strengthened, he departed and prostrated himself also in the temple Of the Consoler of the world, the Mother of the Lord, Fasting, weeping, praying through the night and through the day, And completing thus forty full days, He persisted unmoved, wholly with ^a contrite heart.

* variant: "commemorate."

CHAPTER III

The rebuke of Saint Mary appearing, and the hope of obtaining pardon given to Theophilus.

[9] Then the loving Virgin Mary stood before him and said: "Why are you so vexed, O man, nor do you moderate your weeping, Vexing me, the Mother of ^a Son denied by your writings? And do you seek this through me, when you have equally betrayed me? Or is it the custom that an enemy can be placated through an enemy? It will rather offend, and his case will be aggravated. Why then do you entreat those whom you know you have so rashly outraged? But since you cry to me, the Mother of mercy, he is rebuked by the appearing Saint Mary, It cannot be that I should be unable to show pity. For the nation of Christ's worshippers is not unpleasant to me; Above all, if anyone gratefully honors my feast-days And is mindful of my name with ^a heart full of faith — Such ^a one, by every means, I benignly strive to save, By exalting, by cherishing, by admonishing, by guiding. But it is ^a labor to approach my Son when He is angered; His offense moves me likewise, even more. Yet now I will approach, nor will I withdraw from embracing Him, Until I placate the aggrieved one, until I bring you peace. He is indeed ^a gracious Judge, but also most just, Giving what is owed: He presses some, He pities others. He strikes, He pardons, as the matter and grace demand. It is therefore fitting that, leaving sins behind, Each guilty one should diligently attend to how he may please Him. Yet if the cure is matched to the wound, it heals well: A milder pain cures some; ^a sharper one rightly burns others. Now ointments are needed, now strong remedies: What unction cannot do, cautery often calms the swellings; Cutting heals the pains that compounding does not; So correction makes better those whom persuasion does not; Punishment corrects some; mercy guides others."

[10] She had spoken. The man, encouraged, replied thus: "Illustrious Queen of heaven, salvation of peoples, he confidently seeks the remission of sin, Glory of the Saints and mirror of their beauty, Most elect, most exalted Mother of honors, Most loving Virgin, you, the surest hope of the wretched, You, the bearer of better counsel and zeal, At once the safeguard against shipwreck and every toil. I have sinned, Lady, exceedingly, and this ruin presses me. O how I have sinned, who denied you and the Lord! I confess, for I am held by sins, deserving pity; And I fear, because — behold — I shall be carried off to be burned, as I deserve. Indeed this crime lacks pardon, my holy Mary, by the example of the Ninevites, But there are many enough examples of mercy given To the offending and the wretchedly fallen. Thus the Ninevites prolonged their days of life. Thus Rahab is saved and joined to Israel. Rahab, And thus David, the mighty king, defiled himself with the crime of death, Which he doubled with one greater; David, But what he sinned he repaired by weeping, and regained his station: Thence famous for prophecy and also for psalm-writing. If I may dare to speak, Saint Peter, my fault can be compared To that of steadfast Peter, denying the Lord twice or thrice, Whom, because the Savior looked upon him, straightway he went out, Worthy to make amends by weeping and to see the Lord again — The Prince of the Church, and thereafter the pattern of forgiveness. Pardon was also granted to Mary Magdalene, Saint Magdalene, Who, by weeping well, abolished the stains of her sins, Now pleasing to the Lord, now celebrated through the ages. And so, at the Lord's call, that guilty Zacchaeus found favor. So grace, which struck Saul down, established Paul. Saint Paul; He who fell grievously — Corinth saw such ^a one: Hence Paul writes: 'That such ^a one may perish in the flesh, That his spirit may live better, being saved.' Such also was the deranged sorcerer Cyprian: Saint Cyprian: As many were his defilements as — perhaps more than — his hairs. For, given over to malice and allied with demons, He profaned marriages and slew infants in the womb. At length, stricken with compunction, he returned and was joined to the Church Through Justina, changing his savage mind. Hence, made ^a Bishop, he corrected the deeds of others, Worthy of martyrdom. The gracious God did these things: As He wills, as He foreknows — He who knows nothing, except, I know not what. The examples of such great men also sustain me, Lest I despair wickedly, for by despairing I would remain lost. For the Lord is able to have mercy on me, ^a wretch, If you, O Holy One, will intercede, if you will compel your Son to spare me. He will spare at your request — compel Him to spare, I beg you. Your Son will do your will: command, and it shall be done. For it is within your right to extend your hand to those about to fall. Since ^a natural and special piety is yours, And such ^a conditional grace is given to you: That you may aid the fortunes of the human race As protectress, as mother, and as mediatrix. God Himself surely becomes man here for us through you. Therefore, as the one who offers Mary as mediatrix between God and man, That Father gave you, whom the whole world obeys. It is lawful for you to speak to Him, and to pray to your Son; And since eloquence before your Child belongs to you alone, Entreat the holy heart of that beloved Child."

[11] The Virgin at these words said: "My Son, now with manly courage, Return to your former good; believe also what must be believed; And with the voice of sincere faith and mind, confess by the Mother of God he is raised to the hope of pardon, That He who was born of me and denied by your writings Is truly the Son of the ever-living Father Almighty, Christ, who knows no end; And who is to come and to render judgment To those who will live with Him, and also to those who will perish from Him." To such words the man, trembling, replied, drawn by them: "How, by daring and confessing the Lord and God, Can I now open ^a mouth so horribly defiled — Which I wickedly defiled when I denied you, Most Holy, And Him born of you, and the rite of the Sacrament, The grace by which baptism saves each one, and the Cross? The whole salvation of man resides in these two things. By abjuring I scorned them; so I have grown toward my own ruin, Exalted by the fasces of office, but cast headlong by my crime." "Away with ^a doubting mind," the holy Mary replied; "Only approach with constancy, and believe what must be believed, And confess the former blessings of salvation. For God, mighty and merciful in all things through His goodness, Will receive you weeping and making satisfaction thus."

[12] He answered: before her he professes his faith, "I believe, and I give myself entirely to you as well. I confess God, baptism, and the trophy of the Cross: that the Majesty of the Father, the Son, and the Spirit is equal in Deity, and their power is not unequal but one; and He who knows neither end nor beginning is nevertheless both end and beginning of all things — through whom the elements subsist, and none resist. Hence the eternal offspring of the Father, coming from His heavenly seat at the end of the age, invested with the nature of genuine flesh, comes forth from you, pure Virgin — you, of such beauty, of such royal lineage, of such divine merit, beyond what any abundance could express. As One who searches the heart and tests the innermost parts — Him whom you bore, whom you pleased, O woman of Christ. Thus God, made man, pitied men, enduring mortal fate without sin. Hence, dying, having broken the gates of death in the underworld, He shone forth desirable to the Saints, whence He led back with Himself ^a captive people; soon showing Himself risen to the disciples; hence the Victor ascends to the stars, where He sits at the right hand, sharer of the almighty Father. And hence He is to come, and to render judgment to those who will live with Him and also to those who will perish from Him — with no one accusing or justifying: here fire will prove every work by sure signs. For the conscience of each, whether of the just or of the wicked, will here accuse or justify them, giving to each his own: condemning or crowning. Believing these things in my soul, having confessed them, for this reason first of all I seek your patronage, Mary. That I may be helped, that I may be raised up, that in this trial I may be preserved — do you, loving one, offer me as ^a suppliant to the goodness of your Son. he implores her help, Nor let it be too hard for you that ^a mouth badly defiled entreats: rather purify it, together with its words, lest my great offenses impede my prayers. And you, Mother of God, make the dark Satan give back the testament I wrote, the memorial of my crime: for such ^a bond terrifies me as fatal. I pray you, as you know, take it from the enemy, since you have the power. For He gave you the power, before which every opposing force yields. Exert your power, my hope, my defense, my shield; exert your power, showing yourself ^a good patroness. I shall perish or be saved, whoever I may be reckoned as yours."

[13] Then the loving Mother of mercy, born before all men, pitying him as he spoke such things and made satisfaction, said: "As I have said, you worshippers of the Crucified One — one faith, one Chrism, one spiritual gift — however many the sacred worship rightly consecrates, it makes them friends to me: she grants the help promised: especially those who are outstanding in their worship. Therefore I will humbly address my Jesus on your behalf, though so greatly offended, and prostrate I will pray at His feet, that you may be restored to the rank from which you are held to have fallen." When she had spoken these words, she disappeared and withdrew.

* variant: "That you may be gracious to that lot."

CHAPTER IV

Theophilus's sins forgiven: the written bond restored: his death.

[14] Then the man, deeply moved, trembles entirely at this utterance. And he persisted there for three days, devoting himself to prayers, flooding his face with tears and beating the holy places — nor did he turn his eyes from the image he loved. Again the Virgin of gentle countenance stood before him, and consoling him said: "Your constancy has now prevailed, he understands that his sins have been forgiven: so that the Savior, truly merciful, may pardon you, granting forgiveness of your offenses on my account, Mary's. Keep this therefore, and do not heap up evils again. May your death be blessed, as the end of ^a good life. A work is established by its end — what each one shall reap without end. Do not yield, therefore, for whoever yields is struck more shamefully from behind; so, fighting, do not give way." He replied: "Certainly, my Holy One — to God and to you I dedicate myself entirely; may your grace confirm my vow. Under your leadership, with you as my companion, may I be guided to the very end of life. he gives thanks to the Mother of God: There is no other hope besides you, Holy Mary; you are the first to protect the lot of the human race. No one has hoped in vain, no one has called upon you in vain: you save those who seek you and hear those who petition you. I entrust myself to you alone; do not spurn me. And may the care of me, who follows your laws, be yours. And what still remains, what still greatly troubles me — I mean the parchment that was formerly given to the enemy, by which I am held bound, by which my mind is struck and tormented: make it be returned, for my mind is tortured by it." Thus repeating, he weeps, again prostrates himself, and prays that the charter of his proscribed faith be returned to him.

[15] Again the next day, the shining person of Mary extends in sleep the written bond to the Vice-dominus, he receives back the written bond, secured with sealing wax, as it had been before. But he, awakened, trembles at this sign of newness — one whom, as is usual, the stupor of excessive joy oppresses. He leaped up, and then composed songs such as that hope inspired. Songs such as these, which testify to great deeds: "O wisdom, which rules all things and all that is created, accompanied by magnificence and supreme power: it calls the unworthy, whence it places leaders of churches, giving its covenants and also the gifts of righteousness, setting in order with the Holy Spirit those of souls. Let it be venerated, glorified, magnified!" Therefore on the day that is kept holy for the Lord's rest, ^a thronging crowd, following the laws of piety, gathers at the temples. And when the praise of the sacred offices is celebrated, he brooked no delay but, prostrate before the Bishop, made known everything that had been done: read aloud to the people in the temple how, trusting in magical arts and giving himself to the enemy, he had been deceived while seeking the joys of the world; how he had sworn to the enemy and denied the Lord; and had written the pact, sealing by this the crime committed; and how he had been stricken with compunction thereafter and reunited to the faith through the Mother of Christ, who had restored the written charter to him. The charter is displayed; he asks that it be read to all. It is read; after the reading, the deeds are revealed.

[16] At once the praise the people sing touches the heavens. And the Bishop himself, pious precentor of this song, with the Bishop praising the mercy of God, thus speaks: "Hear, all of you, and come see what the Lord has done — He has done great things, which He knows; the Mighty One has done great things, and has restored even the weary soul — indeed, He has given life to the one whom fierce death had struck down. Hence exult and sing praise to the Lord God; prove how He does not will the death of the sinner. For, recalling him, He moves and cherishes him with His accustomed mercy, and gives ^a pious companion to the Saints and to the life of blessedness. Seeing these things, marveling at them, glorify Him; magnify such gifts, such loving heart. Behold, see how this penitent now shines; consider the power of fruitful tears. For by tears, the swelling and wounds are healed in souls; hearts washed from crime are cherished by their flow; by this medicine, everything is relieved and restored; the diseased, the filthy, the swollen, the ghastly — thus are they abolished; and the punishment of the Avenger and the wrath of the Judge are escaped. Which true compassion and remission will follow; merited sorrow and destruction are removed by tears; through groans and tears, ^a return above the stars is merited. Therefore it does not suffice to wonder and to venerate — it cannot be told, cannot be equaled in praises — what wisdom, what patience belongs to the Almighty, what compassion, what love belongs to the Merciful One toward sinners and those enslaved by crimes. But now I perceive the traces of former signs. For Moses, the sacred lawgiver and mediator between the offending people and the commanding Lord, while he abstained from food and from all things for forty days and devoted himself to prayers, well pleased the Lord — angered at the people — and merited the law ^a second time. By ^a similar example, this pious man with manly mind, in the temple of Jesus's Mother, without bodily food, completed the same number of days with weeping, that he might render propitious the One he had formerly denied, with merciful Mary also interceding."

[17] "Let us praise, venerate, and glorify the Most High, who bestows such things and who also calls back the fallen of His own accord — and His Mother, because she has restored our brother: and the kindness of Saint Mary: she who is the fount of light, she who is the bridge to the courts of light, she who cherishes the afflicted, those overcome by the tempest of sin. She raises the weary, pressed by the weight of vices; she is the hope of the desperate, who offers the aid of her goodness. The gate of God — she is the opposite of the gates of death, accustomed to open to the prayers of ^a sincere mind. All who stretch toward her and humbly seek her, she admits and sends on to the Lord and to heaven. To her we knock, to her we lift our eyes and hearts; to her we knock, humble, and beg for entrance; to her we cry with our souls, keeping watch with prayers; to her we cry, lest we remain shut out. May she strengthen us as she wills and as is fitting; may she protect us and also remember us; and may she make us, mindful of her, rejoice through ways pleasing to her in constant effort at her service. May she grant that we can, and grant that with what we can, we may also will. For whom we serve — if she should spurn us, do we not perish? Her we seek, whose praises we know; to her we flee, ^a flight we cannot fail to make. For indeed we see, through her, from what disaster this same brother has been snatched, and what merit he has attained beyond this. At this the Father rejoices, and that good one declares: 'Now in festive rite let the ring and the robe be at hand; and let the feet be shod; and the slaughter of the fatted calf give us ^a feast, to rejoice and to banquet. For to you, O Christ, this guilty brother, the sinner, had ceased to live — but now after his death he lives again. And he has been found who was held under perdition.' What then shall we say, since we are not equal to these things? But we fear punishment if we remain silent. Therefore, bending our minds to this sweet song, let us sigh for what we cannot utter."

[18] These things the sacred Bishop sang with joy, and when he finished, the Vice-dominus, who had been prostrate on the ground, arose and beseeched him that the wicked charter not be kept but burned. And as it was being burned, the praise was repeated by the people, fortified by the Eucharist, and "Kyrie eleison"; and the Canon of the Mass was also completed in order. And the Vice-dominus, refreshed by the Sacraments in the power of God, shone through the splendor of his face, in no way less than ^a ruddy sun. All marveled at this and reverenced it with awe. Thus with hymn-singing applause he was led to the temple of the Mother of Christ, where, after his past sorrows, though now wavering in his sick body, yet saluting those familiar and sacred places with constant, devoted prayer and hope, he endured for three days, and now no longer cared for mortal things. And when he had saluted the brethren, he dies in holiness. and had distributed what remained of his possessions to the servants of Christ and to the wretched throngs, he died blessed, without end. The places where formerly he lay prostrate, now, entombed, he blesses — where he is praised and where God works miracles, granting solace to just prayers. Amen.

CONCERNING SAINT JASIMUS THE WONDER-WORKER.

Jasimus the Wonder-Worker (Saint)

I. B.

In the Menaea of the Greeks and in the Life of the Saints by Maximus, Bishop of Cythera, the name of Saint Jasimus the Wonder-Worker appears, unknown to the Latin Calendars. Maximus declares this one thing about him: "The holy Jasimus, that is, worker of miracles, the Wonder-Worker, ended his life in peace." The Menaea add that from his mere and mute ashes, ^a healing grace is distributed to the sick — Miracles through relics. iasimos charis. Nothing else is yet known to us about him.

CONCERNING SAINT LIETPHARDUS, BISHOP AND MARTYR, AT HUNNONIS-CURIA IN BELGICA SECUNDA,

About the year 640.

Preliminary Commentary.

Lietphardus, Bishop and Martyr at Hunnonis-curia in Belgica Secunda (Saint)

By the author G. H.

Section I. The place of martyrdom. Veneration. Written Life.

[1] The forest of Arida-Gamantia, once ^a den of robbers, is described in the Life of Blessed Heldemarus the Hermit, founder of Arrouaise, on January 13. This Arrouaise is situated ^a league from the town of Bapaume in Artois, Saint Lietphardus killed in Arida-Gamantia, enclosed within this Arida-Gamantia, which thence stretched continuously to the river Sambre (commonly called the Sambre). Some part of this forest still survives in the borders of Artois where it joins the territory of Cambrai and Picardy, taking its surname from the neighboring villages. Its northern flank is occupied by the forest of Haurincourt, buried at Trescaut, which must be assigned to the slaying of Saint Lietphardus — from which, for those heading toward the Scheldt, the nearest village that presents itself is Trescaut (commonly called Trecau), noted as the first burial-place of Saint Lietphardus. On the other bank of the Scheldt, when the sacred bones of Saint Lietphardus were translated there, Hunnonis-curia (Honnecourt) became illustrious, translated to Honnecourt, or Hunulfi-curtis, in the diocese of Cambrai but subject to the dominion of the King of France, situated about three Belgian miles from Cambrai. At which place, as Baldericus testifies in book 1 of the Chronicle of Cambrai, chapter 26, Amalfridus, an illustrious man, together with his wife Childebertana, founded ^a monastery, a monastery of nuns and clerics, which Saint Vindicianus, Bishop of Cambrai, together with Saint Lambert, Bishop of Liege, consecrated in honor of Saint Peter; and there he established both clerics and nuns, and, as is added in book 2, chapter 10, set his daughter Auriana over them. It was formerly flourishing in religion and in wealth; but by that time (around the year of Christ 1070, when Baldericus, not yet Bishop of Noyon, was writing his Chronicle), after it had been given as ^a benefice to military men, it had devolved to ^a few canons. When these were removed, Benedictines succeeded them, then of Benedictine monks: introduced by monks from Saint-Bertin and for some time subject to their superiors; then they obtained their own Abbots. In this place, together with Saint Lietphardus, rest Saints Valeria and Pollena, sisters, whose brother modern writers make Saint Lietphardus to be, without any mention in the ancient monuments. They are honored together on October 8 with ecclesiastical veneration. The bones of these three Saints, that they might be safer from the misfortunes of war, were translated from this monastery of Honnecourt to the city of Saint-Quentin; but in its capture in the year 1557 they perished together with the ancient books and authentic documents, so that no trace of antiquity survives there, as Franciscus le Bar relates in his Monastic Treatises, as yet unpublished, volume 6, part 2.

[2] Notwithstanding these things, the monks of Honnecourt daily make commemoration of Saint Lietphardus and the two Virgins in the ecclesiastical office, venerated in the ecclesiastical office, as Molanus writes on the authority of the letters of Eleutherius Pontanus, the first Rector of the Jesuit college at Cambrai, in his Birthdays of the Saints of Belgium, and Miraeus in the Belgian Calendar on October 8. And that on this February 4 Saint Lietphardus is honored not only with solemn veneration in the church of Honnecourt but also in the neighboring territory of Cambrai, the lessons customarily recited at Matins in the ecclesiastical office indicate — which are to be given below, and which are cited by Molanus in his Birthdays of the Saints of Belgium on this February 4. Various manuscript Martyrologies, augmented under the name of Usuard for the use of the Belgian Churches, also record him, recorded in various Martyrologies: the one of Alberg for Canons Regular, the one of Utrecht for Clerics of Saint Jerome, the one of Leiden for the Sisters of the House of Saint Cecilia, the Cologne Martyrology printed in the year 1490, and Hermann Greven in his Supplement to the same Usuard, in nearly these words everywhere: "On this day, Saint Lietphardus, Bishop of the English and Martyr." By some he is called Archbishop. Molanus in his Supplement to Usuard adds the place Honnecourt; Canisius adds the diocese of Cambrai. But Ferrarius and Menardus make him Archbishop of Canterbury, with the latter ascribing him to the Order of Saint Benedict. Saussayus in his Gallican Martyrology says: "In Upper Picardy, Saint Liefardus, Archbishop of Canterbury and Martyr, who in the times of Pope Leo III, when he was returning to his homeland from Rome after fulfilling his vows, was wickedly slain by impious men in the forest of Trecaut near Arras. His sacred body was brought to Honnecourt and deposited in the Benedictine monastery of the diocese of Cambrai, where it lay for some time until, shining with the glory of miracles, it was translated to Saint-Quentin together with the precious remains of Saints Valeria and Polena, his sisters." So says Saussayus. Leo III governed the Church from the year 795 to the year 816, ^a full century after the slaying of Saint Lietphardus, nor should Leo II be substituted in his place, who held the supreme dignity of the Church in the year 683, about forty years after the martyrdom of Saint Lietphardus. Moreover, when the body of Saint Lietphardus was brought to Honnecourt, Benedictine monks did not yet dwell there, but rather nuns with canons subordinate to them, as Constantinus Ghinius well observes after Molanus, celebrating him on this day in his Birthdays of the Saints of Canons. Finally, the sacred body was not translated to Saint-Quentin on account of the glory of miracles, but so that the madness and fury of raging war might be avoided, being deposited there until peace should restore quiet to the countryside. This is also indicated by Raissius in his Belgian Hierogazophylacium, Miraeus in the Belgian Calendar, and Balduinus Willot in his appendix to the Roman Martyrology translated into French, who assigns the place of the slaying between the said Saint-Quentin and the town of Le Catelet — but Saussayus more correctly attributes it to the forest of Trecaut, which we noted above is called the forest of Haurincourt, but at some leagues' distance from the city of Arras. His memory is also celebrated in the English Martyrology, in the Catalogue of Saints of the diocese of Cambrai compiled by Guillaume Gazet, and in the Calendar of the Saints of Belgium with the pious sighs of Catholics published by Dauroutius, and others.

[3] We present the Life of Saint Lietphardus from ^a manuscript codex of Nicolas Belfort, Canon Regular of the monastery of Saint John the Baptist de Vineis near Soissons. His Life written The author lived after the introduction of Benedictine monks into the monastery of Honnecourt, whose change he mentions in number 5. Perhaps the author was himself one of those Benedictine monks there, for he writes so favorably of the Benedictines that the Canons voluntarily yielded to serve under the Rule of Saint Benedict as ^a monastic congregation. perhaps by ^a Benedictine of Honnecourt? And in number 2 he intimates that he lived there in these words: "The outstanding deeds of his most recent miracles among us can serve as evidence of his former holiness." Those miracles he comprised in another book, which we have not yet been able to obtain, and which he mentions at the end: "We must pass on," he says, "to those things by which the Lord glorified this Saint of His within and without, after the most precious pearl of His body began to be venerated in the aforementioned basilica of Saint Peter." These miracles, he says in his preface, he has from those who had seen them or had received them from eyewitnesses. They do not fall within the times of the martyrdom or of the body's translation to Honnecourt under Fulbertus, Bishop of Cambrai, who held his see from the year 934 to the year 956. The author, otherwise diligent, does not seem to have sufficiently grasped the controversies that King Dagobert had with the Kings of the Britons, and therefore they are here explained less favorably — which we shall endeavor to set forth from other writers; and then to indicate how Saint Lietphardus came to be called Bishop of Canterbury.

Section II. The Kingdom of Cadwalla. The Time of the Martyrdom of Saint Lietphardus.

[4] Menardus in book 2 of his Observations on the Monastic Martyrology confesses that it is obscure who Cadwalla, King of England, was, Cadwalla and conjectures that he was ^a certain petty king in that region. But in truth this is the King of the Britons, most famous for his wars waged against Saint Edwin and other Kings of the Northumbrians, about whom, together with Bede, Malmesbury, Chester, Westminster, Monmouth, Capgrave, Sigebertus, Harpsfield, Polydore Vergil, variously called, and others treat — by whom he is variously called Caedwalla, Cadwalla, Cedwalla, Cedualla, Ceduala, Caduallo, Cadouallo, Cadoualla, Carduela. He was, according to Geoffrey of Monmouth, book 11 of the History of the Britons, the son of Cadvan. This king of the Britons, therefore, as Bede attests in book 2 of the Ecclesiastical History of the English People, chapter 20, King of the Britons, rebelled against Edwin — while he was ruling most gloriously over both the English and the British peoples — with the help of Penda, King of the Mercians. And in ^a great battle, Edwin was killed in the year 633, he defeated Saint Edwin, and his entire army was either slain or dispersed. In that war his son Osfrith, ^a warlike youth, also fell. At that time ^a very great slaughter was inflicted on the Church and nation of the Northumbrians, especially because Penda was ^a Pagan. But Cadwalla, although he bore the name and profession of ^a Christian, was yet so barbarian in mind and morals that he spared neither the female sex nor the innocent age of children; indeed, he delivered all over to death through torments with bestial cruelty. For ^a long time he raged through their entire provinces, and deliberated on erasing the whole English race from the borders of Britain. and other Kings, And in book 3, chapter 1: "When Edwin was killed, Osric received the kingdom of the Deirans, and Eanfrid that of the Bernicians. Both lost by anathematizing the sacraments of the heavenly kingdom by which they had been initiated. Nor was it long before Cadwalla, King of the Britons, killed both with an impious hand but by just vengeance. Then Oswald, king and brother of Eanfrid, came against him with ^a small army overcome by Saint Oswald: but one fortified by faith in Christ, and killed him with those immense forces of which he boasted nothing could resist." So far Bede. Saint Edwin is venerated on October 12 and Saint Oswald on August 5. The authors cited above copy Bede.

[5] That Saint Edwin is called King of the Britons is explained thus by Geoffrey of Monmouth: When discord arose between Edwin and Cadwallo, the latter, having lost many thousands in battle and having abandoned the provinces of the Britons to Edwin's army, fled to Ireland. At length, when he had almost fallen into despair of returning, aided by the Armorican Britons he approached Solomon, King of the Armorican Britons, his kinsman (for he says both were descended from the same ancestor Malgo), and asked him for help and counsel as to how he might return to his kingdom. King Solomon committed ten thousand soldiers to him; and when battle was joined, Penda, King of the Mercians, was captured, and having given hostages, submitted to Cadwallo and provided him aid against King Edwin. These Armorican Britons (whom Gregory of Tours, book 4 of the History of the Franks, chapter 4, reports were under the power of the Franks after the death of Clovis I and were called Dukes, not Kings) very frequently made hostile incursions against the Franks, several of which the same Gregory enumerates — enemies of the Franks; as against King Chilperic in book 5, chapters 27, 30, and 32; against Clothar II, his son, and Guntram in book 9, chapters 18 and 24, and book 10, chapter 9. Fortunatus in book 3 of his Poems, poem 8, calls these Britons "plotters."

[6] War of the Armoricans with Dagobert, King of the Franks, As regards this point, Fredegarius in his Chronicle, chapter 78, and the Monk of Saint-Denis in the Deeds of Dagobert, chapter 38, report that in the times of Dagobert, Judicael was King of the Britons — followed by Aimoinus in book 4 of the History of the Franks, chapter 29, Sigebertus at the year 648, and Anselmus the Abbot in the Life of Saint Judoc his brother on December 13 (who calls him Rodichael, son of Rethael, King of the Britons). But Baudius in his History of Brittany and Argentre in his History of Brittany set forth at greater length the war that broke out between Dagobert, King of the Franks, and Judicael, King of the Britons — and Argentre confirms this in book 2, chapter 3, from the manuscript Chronicle of Marmoutier; Baudius in chapter 12 from the manuscript Chronicle of the Chapter of Saint-Brieuc, in ^a fragment appended at the end of the work, where it is said that in the battle begun under these Kings, Count Guy of Chartres was captured by the Britons. Certainly Dagobert, according to Fredegarius, in the fourteenth year of his reign, peace established: the year of Christ 642, sent ambassadors into Brittany, demanding that the Britons quickly amend the offenses they had committed, and submit themselves to his dominion — otherwise an army would have to invade Brittany. Hearing this, Judicael, King of the Britons, went to Dagobert with gifts, and there, seeking pardon, promised to make amends for all that the subjects of his kingdom of Brittany had unlawfully perpetrated against the Frankish vassals, and he promised that he and the kingdom of Brittany which he governed would always remain subject to the dominion of Dagobert and the Kings of the Franks. The same things are read in other authors. From this war we judge that the wrath of King Dagobert, mentioned in the Life below at number 2, was stirred up against King Cadruel for Armorican auxiliaries sent by Cadwalla. (or Cadwallo, or Cadwalla), when this King, in grateful and dutiful return, repaid the help and aid he had received from the Armorican Britons when he himself had formerly been expelled. Indeed, just as according to Geoffrey, he himself as ^a youth, raised among these Armoricans, had frequently gone before others into combat with the enemy in battles and had performed his valor famously with outstanding acts of bravery, so in the said incursions against Dagobert — either his son, if he happened to command, or other subjects of his — they may have offended enemy dukes or military tribunes, who long sought an occasion for revenge, and having at last obtained it, misused it.

[7] In the Acts, ^a son of the same name as the father is called Cadruel; by Geoffrey, Cadwaladr, Cadruel's son confused with Cadwalla, King of the West Saxons. born of ^a sister of Penda, King of the Mercians. However, while describing his journey to Rome, Geoffrey confuses him with Saint Cadwalla, King of the West Saxons. "Cadwaladr," he says, "having cast aside worldly things for the Lord and the everlasting kingdom, came to Rome, and having been confirmed by Pope Sergius, and also seized by an unexpected illness, on the twelfth day before the Kalends of May, in the year of the Lord's Incarnation 688, was freed from the contagion of the flesh and entered the court of the heavenly kingdom." But according to Bede, book 4, chapter 12, it was Cadwalla, King of the West Saxons, who, moved by love of the heavenly kingdom, relinquished his power and, going to Rome, ended his life there. The year of his journey is assigned as 688 in the epitome of Bede and the Chronicle of Worcester, in which he is said to have died the following year on the twelfth day before the Kalends of May, having been baptized on the holy day of Easter Saturday, during the pontificate of Sergius — by whom, according to the Saxon Chronicle, he was baptized, surnamed Peter, and died about one week later; he was the son of Coenbirht, grandson of Cada. The other Cadwaladr in Geoffrey is the son of Cadwallo, grandson of Cadvan, to whom ^a reign of more than twelve years is assigned, received from his father Cadwallo, who, burdened with old age and infirmity, departed from this world on the fifteenth day before the Kalends of December — after Wulfhere had received the kingdom of the Mercians at his gift. These things do not cohere. For according to Bede, Wulfhere was raised to the kingship in the year 657, and Cadwalla, King of the Britons, was killed by Saint Oswald in the year 633 — which better agrees with the Acts of Saint Lietphardus and the wars of Judicael waged with Dagobert. It is therefore probable that Cadruel went to Rome some years after the death of his father, the slaying of Saint Lietphardus under Dagobert. and that Saint Lietphardus was killed on his return before the peace between Dagobert and Judicael was concluded in the year 642. That many idolaters then lived in Belgium who killed Bishop Saint Lietphardus out of hatred for Christ, we shall say on February 6 in the Life of Saint Amandus, and passim elsewhere. Concerning King Wulfhere of the Mercians, we treat on February 13 in the Life of Saint Ermenilda the Queen, his wife. Saint Cadwalla, King of the West Saxons, is venerated on April 20. His epitaph, placed at Rome by the order of Pope Sergius, is exhibited by the Worcestershire Chronicle at the year 689, which Argentre applies to the said Cadwaladr, King of the Britons, in book 1, chapter 28. Baudius also enrolls him in the catalogue of Saints. These things will be more fully refuted on the said April 20. Some matters are touched upon on February 6 in the Life of Saint Ine, King and successor of this Saint Cadwalla among the West Saxons.

Section III. The Episcopate of Saint Lietphardus.

[8] The Acts, number 2, report that Saint Lietphardus was Bishop of Canterbury, brother of Blessed Onastancius, Bishop of London. Saint Lietphardus, Bishop of Canterbury. What the Franks call "Cantorl'y" is Canterbury, formerly Dorouernum or Dorouernia, the metropolis of the Kingdom of Kent, which under King Saint Ethelbert (whose Life we give on February 24) was made an Archiepiscopal see at the beginning of the seventh century of Christ. Before the coming of the Anglo-Saxons, three Archbishoprics among the Britons are believed to have been: London, York, and Caerleon. We treated the last on February 3 in the Life of Saint Werburgh, and shall treat of York and London on February 7, the feast of Saint Angulus, Bishop and Martyr. But how, in the seventh century of Christ, in the time of Dagobert, King of the Franks, both Saint Lietphardus could have been Bishop of Canterbury and Blessed Onastancius Bishop of London, even Menardus, cited above, admits is not without difficulty. For, he says, Saint Lietphardus is not found in the catalogue of Archbishops of Canterbury (the same must be said of Blessed Onastancius) in William of Malmesbury and others. The reason for this may be that, having resigned the Archbishopric, he went on pilgrimage to Rome and died in ^a foreign place. not of the Anglo-Saxons in Kent, Just as Blessed Gregory of Tours did not count Saint Arnulphus the Martyr among the Archbishops of Tours, because, having voluntarily abdicated his office for Christ's sake, he wandered as ^a pilgrim through various places and, killed on foreign soil — namely in the forest of Paris — obtained the laurel of martyrdom. This is how, according to Menardus, we may rightly count Saint Lietphardus among the Benedictine monks: because in those times no Archbishops of Canterbury were created who were not of the Benedictine Order. This is Menardus's conjecture about the monastic state and episcopate of Saint Lietphardus, which, as it rests on slighter foundations, is more easily overturned. And first, according to the testimony of Bede, these are the first Archbishops of Dover (or Canterbury) numbered from the conversion of King Saint Ethelbert: Saint Augustine, who in book 2, chapter 4, lest the Church be deprived of ^a pastor even for an hour, while still living ordained his successor, Saint Laurence, of whom we treated on February 2. He, in chapter 7, after Saint Mellitus, formerly Bishop of London, had received the See of the Church of Dover, ascended to the heavenly kingdom and was buried in the church of Saint Peter. When Mellitus departed to heaven in the year 624, Saint Justus, Bishop of the Church of Rochester, immediately succeeded him, as is said in chapter 8. And in chapter 18: "Meanwhile, Justus the Archbishop was taken up to the heavenly kingdoms on the fourth day before the Ides of November, and Honorius was elected Bishop in his place — the fifth prelate from Augustine." This Honorius, as is said in book 3, chapter 20, departed from this light in the year 653, and when the Episcopate had been vacant for ^a year and six months, Deusdedit was elected — by which time, with King Dagobert having long since died, Saint Lietphardus had been crowned with martyrdom, so that he could not have filled that gap. It is better, therefore, for the Benedictine monks to venerate Saint Lietphardus because his relics rested so long in ^a Benedictine monastery — as we have often observed concerning other Saints. Moreover, the inveterate enmity between the Anglo-Saxons and the Britons would not have permitted such ^a Bishop of Canterbury of the English to be ^a companion on so great ^a journey for the King of the Britons. Finally, no one at London, apart from Saint Mellitus (who was expelled from there), was Bishop there during the lifetime of Saint Lietphardus — so that this difficulty must be elucidated by us in another way.

[9] When the Christian Britons were being more and more oppressed under the Anglo-Saxons, enemies of the true religion, but among those Bishops expelled in the year 586, then in the year of Christ 586, according to the Westmonasteriensis in his Flowers of History, the Archbishops Theonus of London and Thadiocus of York, when they had seen all the churches subject to them destroyed to the ground, fled with many ordained persons (especially Bishops of other Churches) who had survived in such great peril, together with the relics of the Saints, into Wales, fearing that by the incursion of so many barbarians the sacred bones of the ancients would be erased from the memory of men if they did not withdraw them from the imminent danger. Geoffrey of Monmouth relates similar things in book 11, but without distinction of dates. We gather from Godwin, in his Commentary on the Prelates of England concerning Saint Oudoceus, the third Bishop of Llandaff, also of Dover, that the Bishops of Dover also retained their See, together with the Archbishops of London and York and other Bishops, under the Anglo-Saxons up to that time. Godwin reports that Oudoceus was elected after the death of Saint Teilo, his uncle and predecessor, by the consent of the Prince, the nobles, and the entire people, and was consecrated at Dorobernia (which is now Canterbury) by the Archbishop there. Returning thence, he was received by King Mouric together with the Queen, the nobles, the clergy, and ^a great multitude of the people, who went out to meet him and led him into the church in ^a solemn procession. So says Godwin from the Llandaff Codex, as Spelman judges in his Apparatus for the Councils of Britain, where he reports that Saint Oudoceus was Bishop around the year 560, and presents various Councils held under him in the years 560 and 563. Saint Oudoceus is venerated on July 2; his predecessor Teilo on February 9, in whose Life we shall say that he was consecrated in Wales by someone who styled himself Bishop of Dover for the exiles.

[10] These Bishops, therefore, around the said year 586 (before which the kingdom of the Mercians, having begun, had completed the Heptarchy of the Anglo-Saxons), expelled from their Sees, never, as the same Westmonasteriensis attests, departed from the faith of Christ while among the Welsh: of the Christian exiles of Kent in Wales: reprehensible only in this, that they always regard the English nation with mortal hatred, as though proscribed from their own borders by them, and are unwilling to share communion with them any more than with dogs. From this national hatred, even after the coming of Saint Augustine and the other Apostles sent by Pope Saint Gregory to the English and Saxons, these expelled Britons maintained their own Bishops, who might preside over the exiled subjects of their provinces. Such we believe were Saint Lietphardus and his brother Onastancius, who governed the exiled Britons of London and of Dover (or Canterbury) in Wales, precisely at the same time when Saints Laurence, Mellitus, Justus, and Honorius — all Archbishops of Dover — presided over the Anglo-Saxon inhabitants of those same provinces, after Saint Augustine, while the See of London was vacant after Saint Mellitus. As for the fact that Saint Oudoceus is said above in Godwin and Spelman to have been ordained by the Archbishop of Canterbury, why he is called Archbishop. and that Saint Lietphardus is called Archbishop in various Martyrologies, this occurred either from the pious rivalry of the Welsh, who, lest they should yield to the English in titles, called them Archbishops; or certainly because writers who judged both men to be among the later English Bishops were led into error and called them Archbishops. These Bishops, however, lived in Wales, like many Apostolic Bishops of that century, attached to no fixed See, watching over the exiles of their dioceses who were often widely dispersed. This is our conjecture about the kingdom of Cadwalla and the episcopate of Saint Lietphardus — drawn from the thick darkness of the most ancient Church of the Britons, the judgment of which we leave to the more learned.

Section IV. Summary of the Life from the Birthdays of the Saints of Belgium by Johannes Molanus.

[11] At Honnecourt, the feast of Saint Liephardus, Archbishop of the English and Martyr. He was Bishop of Canterbury in England, brother of Blessed Onastancius, Bishop of London. In the time of King Dagobert, he chose to go to Rome with King Carduel to obtain the benefits of Saint Peter. Returning thence after fulfilling the vow of his pilgrimage, the body of Saint Lietphardus he was slaughtered in the forest of Arida-Gamantia and buried by the country-folk at Trescaut. But when miracles followed, he was placed in ^a worthier location. is illuminated by miracles, However, when his memory was being neglected by the country-folk, Fulbertus, Bishop of Cambrai, decided to translate the sacred relics to his own city — but was unable to do so. For ^a divine revelation indicated that he was to be translated to the church of Blessed Peter he is translated by divine revelation, which is at Honnecourt, where nuns called to the wedding of the Lamb served God, together with canons subordinate to them who performed what the ecclesiastical order does not permit to the female sex. Afterward, however, when these voluntarily yielded, ^a Benedictine congregation has been there to this day. They translated the bodies of Saint Lietphardus and his sisters Valeria and Pollena to the city of Saint-Quentin, they perish at Saint-Quentin. so that they might be safer from the misfortunes of war — where, however, they perished in the capture of the city.

Section V. Another Summary of the Life, from the book of lessons sung in the office of the Metropolitan Church of Cambrai.

[12] In the time when Dagobert held the empire of Gaul, King Cadruel gave laws to the English peoples. Against him, the insane King of Gaul burned with such wrath as Cadruel sets out that he would not delay whatever cruelty he could exercise against him. That Cadruel begot ^a son, heir of his own name, who professed the Christian religion. He, choosing ^a pilgrimage in veneration of Christ, for Rome, to seek the benefits of the Apostle Saint Peter, decided to go to Rome. He therefore sent ambassadors ahead to the King of France, whom he knew desired his death — since he would have to pass through his territories. Although they brought back not merely ^a refusal of the requested peace but also threats, by which he might have been forewarned to beware; nevertheless, placing the fear of the Lord above the fear of men, he chose to face the danger of the promised death Saint Lietphardus becomes his companion. rather than to desist from the desire of his decreed pilgrimage. As companion in this devotion and danger, there was present the venerable man Lietphardus, brother of Blessed Onastancius, Bishop of London (whom the English hold in the highest veneration), himself Bishop of Canterbury — on this journey, the King's minister of divine office and holy exhortation; the course of whose past life his compatriots celebrate. But why should I touch upon what is not fully known to us, when I am not going to set it forth fully? The outstanding deeds of his most recent miracles among us can serve as proofs of his former holiness. These men, therefore, having been conveyed with an immense multitude of the faithful into the territories of the opposing tyrant, passed through before the report of the matter could reach the impious ears. But the fury, headlong toward ruin, groaned at the delay and said: "Although they have eluded us in their departure, no slackness of ours, however improvident, nor any evasive cunning of theirs, will deliver them on their return." Therefore, having sent ministers of iniquity in every direction to watch wherever they might pass, when they had fulfilled their vow and were now returning to their homeland, killed on his return, as they came to the forests of arrogance i.e., Arida-Gamantia, the agents of iniquity rose up and slaughtered them all. Among them, they consummated in martyrdom the blessed Bishop Lietphardus of God, who was invoking the God in whose confession he had persevered. His body was buried by the inhabitants of ^a certain countryside called Trescaut, in ^a garden under ^a certain tree. Where afterward it happened that the owner of the garden, not knowing the dignity of the holy body, when cleaning his stables, carried dung to that place. Whence it came about that what had been unworthy of the blessed body was punished with ^a fitting penalty. For his animals, when no plague harmed his neighbors nor the whole district, were consumed by ^a severe disease; and he who was by no means the least in possessions among his people, and who surpassed all his neighbors in justice and praiseworthy conduct, was made poorer, as though more abominable to God. All marveled and grieved with him; he himself with his whole household poured out constant lamentations, searched his conscience whether he could find ^a fault deserving of so great ^a calamity, and strove to mitigate the divine chastisement with pious prayers and undertaken fasts. But behold, when, wearied by the labors of the day, he had given his limbs to sleep at night, he is discovered by divine revelation. he learned by divine revelation the cause of his affliction, and was warned to transfer the holy body to the church, to be placed on the right side of the altar. Therefore, as soon as the dawn had freed the world from darkness, he summoned his neighbors, reported what he had seen, and implored their help for the transfer of the man. The multitude, rejoicing, immediately accomplished this. From that time, the man who through an unknowing offense had lost all his substance, displaying fitting veneration with ^a perpetual lamp, recovered more than he had lost.

LIFE

By ^a Benedictine Monk, From the manuscript of Nicolas Belfort.

Lietphardus, Bishop and Martyr at Honnecourt in Belgica Secunda (Saint)

BHL Number: 4930

By ^a Benedictine Monk, from ^a manuscript.

[1] It was the endeavor of our Fathers to commit to memory the praiseworthy service of holy men and the glorious end of their service, so that posterity might learn both to praise God working wonderfully in frail matter and to have an example of blessed imitation. We, therefore, though far different from them in life and knowledge, dare not refuse this duty, praying meanwhile and beseeching that He who can give the use of speech to an insensible stone may deign to sound through the creature which He perfected with the dignity of speech, and that He who does not accept the confession of ^a polluted mouth may mercifully wash away our impiety. Let no one, moreover, suspect that we wish to commend to our hearers as certain what is doubtful. For in us all incredulity was overcome — we who attacked those who related these things and mocked them as though steeped in fables, until at length they confounded our incredulity: Sincerity of the author in writing this Life: partly by asserting what they themselves had seen, partly by adducing things seen by trustworthy parents, and partly also by opposing the testimony of elders who had been present at the events, which had been to some extent committed to writing — so that it is now more pleasing to learn than to attack, and to venerate than to mock. Let ears that are not incredulous drink in, let pious affection acquiesce: let God, wondrous in His work, be glorified; let the work, venerable in God, be praised.

[2] In the time, therefore, when Dagobert held the empire of Gaul, King Cadruel gave laws to the English peoples. Against him, the King of Gaul burned with such wrath Cadruel's son, King of Britain, sets out for Rome, that he both exercised whatever cruelty he could and prepared his mind for greater, should an occasion ever present itself. And behold, the desired opportunity presented itself to the willing spirit. For that Cadruel had begotten ^a son of the same name, who, not setting his heart on the riches of the kingdom but choosing ^a pilgrimage in veneration of Christ, decided to go to Rome to seek the benefits of Saint Peter. He sent ambassadors ahead to the King of Gaul (through whose territories he would have to pass); and when they brought back not peace but threats, nevertheless the man devoted to God, placing the fear of the Lord above the fear of men, chose to face the promised death rather than to abstain from his decreed pilgrimage. Present as his companion was the venerable man Liphardus, brother of Blessed Onastancius, Bishop of London (whom the English hold in the highest veneration), himself Bishop of Canterbury, Saint Lietphardus accompanies him: on this journey of the King serving as minister of divine office and holy exhortation, whose past life his compatriots celebrate; and the outstanding deeds of his most recent miracles among us can serve as proofs of his former holiness. These men, therefore, with an immense multitude of the faithful, having been conveyed into the territories of the adversary, passed through before the report of the matter could reach the impious ears. But the fury, headlong toward ruin, groaned at the delay, saying: "Although they eluded us in their departure, yet on their return, neither any slackness of ours nor any evasive cunning of theirs will set them free."

[3] Therefore, having sent ministers in every direction to watch for their return, when they had fulfilled their vow and were now returning to their homeland, as they came to the forests of Arida-Gamantia, the agents of iniquity rose up and slaughtered them all. Among them, they consummated in martyrdom the blessed Bishop Liphardus, who was invoking the God in whose confession he had persevered. He is killed on his return in the borders of Artois. His body was buried by the inhabitants of ^a certain countryside called Trescaut, in ^a garden under ^a certain tree.

[4] The owner of that garden, not knowing the dignity of the holy body, happened afterward to carry dung there to clean his stables. Whence it soon came about that what was unworthy of the blessed body was punished with ^a fitting penalty. The body found by divine revelation, For his animals (when no plague harmed his neighbors nor the whole district) were consumed by disease; and he who was by no means the least in possessions among his people — indeed, who surpassed all in praiseworthy conduct — was made poorer, as though abominable to God. His neighbors marveled and grieved with him. He himself with his whole household poured out constant lamentations, searched his conscience whether he could find ^a fault deserving of so great ^a calamity, and strove to mitigate the divine chastisement with pious prayers and undertaken fasts. But behold, when, wearied by the labors of the day, he had given his limbs to sleep at night, he learned by divine revelation the cause of his affliction, it is carried to the church at Trescaut; and was warned to transfer the holy body to the church, to be placed on the right side of the altar. Therefore, as soon as the dawn had freed the world from darkness, he summoned his neighbors, reported what he had seen, and implored their help for the transfer of the blessed man; and the rejoicing multitude immediately accomplished this. From that time, the man who through an unknowing offense had lost his goods, displaying fitting veneration with ^a perpetual lamp, it shines with miracles: recovered more than he had lost. The fame of this, immediately filling the entire neighborhood, attracted the adjacent inhabitants, who, proving by many experiences that profit came from veneration, labored more and more at their supplications and congratulated themselves on being protected by the Saint's patronage.

[5] After many days had by now almost obscured the knowledge of the first translation, and the matter found among the country folk less credence than it deserved, it pleased God (whom no forgetfulness of His own touches) to reveal the merits of His soldier not only to the country folk and the unlettered, but to the princes, the entire clergy, and the Bishop himself, whose name was Fulbert. that it may be transferred to Honnecourt, For in the church of Honnecourt (in which, by God's arrangement, the canons who formerly served having voluntarily yielded, ^a monastic congregation now serves under the Rule of Saint Benedict), many nuns had been established from its first foundation; and what is not permitted to the female sex in the divine office, canons subordinate to them discharged.

[6] it is revealed to ^a blind nun, One of these nuns, deprived of her sight, named Restituta (whose life fame, descending through generations, still celebrates), while resting in ^a light slumber, learned by ^a manifest vision everything that had been done concerning the body of the blessed man, and what was yet to be done. For she was advised, together with all the Sisters and Brethren, to visit the place where the blessed body rested and to transfer it to their own church. After fasts and devout prayers, therefore, the Bishop was consulted, who shortly after came with the entire city; then having gained her sight all the peoples of the neighboring regions also gathered, and the matter, found to be no different from what was reported, won indubitable credence for the nun. The nun herself also, with her sight restored, merited to see with her eyes the Saint whom she had perceived in her mind.

[7] At the sight of this miracle, the Bishop, asserting that he had jurisdiction over everything that had occurred in the entire parish, was planning to take the discovered body with him. But who will resist the will of God? it cannot be transferred to Cambrai, Who will invalidate the revelation made to the nun? When, at the Bishop's command, the bearers turned their way toward the city, immediately the sun, which had just been shining, was hidden by ^a rainy density of clouds, as though bringing the darkness of night. The candles were extinguished. Anyone heading toward the city was wearied and unable to advance. A wind suddenly arose; hail and snow, driven by the wind, impeded and detained even the strongest. Moreover, those who had taken up the light burden, finding themselves intolerably weighed down, called their companions to help; but no matter how many came, they could not move the unwilling body — so that they seemed to be held not by weight but by the will of God. Proverbs 21:30 At once the Bishop, knowing by experience what he had learned from books — that there is no counsel against God — was converted from his own mind to the will of God, and now strove not to arrange but to obey God's arrangement. When his forced permission redirected the bearers' course, it is carried to Honnecourt: immediately the candles, which had lost the fire given them by human effort, now received from the snowstorm ^a miraculous illumination. No heaviness weighed down the bearers; no storm delayed the accompanying people; rather, ^a solstitial warmth arose, and the snow which had been an impediment on the first path became an aid on the second — ^a remedy, namely, for thirst.

[8] two blind persons receive their sight, Now while the jubilant gathering, with songs, was escorting the Saint of God, and people of every sex and condition were chanting praises to God, divine mercy displayed ^a yet greater joy. For when these miracles were heard of all around, two blind persons came and, standing beside the bier, besought the light of their eyes with all the powers of their souls. A twofold exultation grew in them: they rejoiced at being made whole persons, their light restored, and they were touched by the wondrous working of God, which, wherever heard, would be ^a cause of joy for every believer. a man deprived of the use of his limbs receives health, Behold again, the matter for new praise; behold again, the laudable power of God! While the voices of those praising had not yet ceased, ^a certain man, destitute of every function of his limbs, was brought forward, saying: "And you, who today have bestowed many benefits, do not close the ear of your piety to me: but may he whose merits intercede, free me — who am bound by my own sins." Before he could even finish such words, he felt new vigor creeping into his limbs; and leaving the service of those who carried him, he leaped down and ran to the bier — and he who had approached being carried now took his turn in carrying the holy body. A Cross erected in memory of the benefit. The people, who had not yet finished their praises for the illumination of the blind, repeated them; and in the places where each of these works occurred, they erected ^a wooden Cross, consecrating ^a memory of the deed that endures to this day. Adorned, therefore, by such works, Liphardus was led by the exultant multitude and placed in ^a certain church of Blessed Laurence, and many sick persons. where, with doubled patronage, many beset by infirmities received their health.

[9] Perhaps it may occur to someone to ask why Blessed Liphardus, so great and excellent ^a man, chose this place of Honnecourt, until then adorned by no privilege of name or dignity. But if one considers more carefully what has been set forth above, one will very quickly be at rest from this stirring of the mind. For it was said that he had set out for Rome with his King, intending to bring his vows to the body of Blessed Peter; and that on his return, at Trescaut — why Saint Lietphardus chose Honnecourt. not far from Honnecourt (in which both then shone and still shines an oratory assigned to Saint Peter) — he ended his present life by martyrdom. It is therefore not at odds with the Christian faith if we believe that Peter, sweetened by the honeyed vows of this man, wished him (since this occasion arose) to adhere specially to himself at Honnecourt, in the aforesaid basilica bearing his name. For how familiar and intimate to Peter the flock of Martyrs is, Rome bears witness — Rome, purpled with the blood of so many worshippers of Christ following in the footsteps of Peter himself. But let this suffice. We must pass on to those things by which the Lord glorified this Saint of His, within and without, after the most precious pearl of his body began to be venerated in the aforesaid basilica of Saint Peter. And lest we seem ungrateful, let us give thanks to God for what has been set forth, so that we may also grow strong for what follows. Let there be, therefore, praise and jubilation through all eternities to the unbegotten Father, who deigns to be glorified through the deeds of His servants in His only-begotten Son, who with Him and the Holy Spirit lives and reigns as God, three and one, through all ages of ages. Amen.

CONCERNING SAINT MODAN, ABBOT IN SCOTLAND.

Modan, Abbot in Scotland (Saint)

By the author I. B.

[1] Concerning the feast day, age, and rank of dignity of Saint Modan, there is ^a question — his Acts being either lost or still hidden. The Acts of Saint Modan. He who compiled the Aberdeen Breviary around the year of Christ 1509 seems to have briefly touched upon them, unless perhaps he followed only popular report. David Camerarius had other documents from the monastery of Scone on the river Tay, as he indeed cites them. Hector Boece seems to have expressed only the lists of names, or titles and brief summaries of narratives. Leslie, Conaeus, and others copied from Hector, all carelessly. Hector's words are, at the end of book 8: "In the place of Congall, his brother Conran was made King, with the great applause of all, in the year of the Virgin Birth 501, He is said to have lived around the year 500. which was the fourth of Ambrose's reign and the twelfth of Anastasius, Prince of the Romans. In this time, or certainly not far removed from it, there were men powerful in holiness and learning: Remigius, Bishop of Reims... Maxentius the Abbot, Leodegarius, Arnulphus... Among our own people, Colman the Elder, with other Saints, Medan, Modan, and Euchinus, Bishops, pious preachers of the doctrine of Christ throughout the fields of the Scots and Picts."

[2] Leslie rendered these things thus in book 4 of the Deeds of the Scots, under King Conran: "At this time, besides Saints Colman, Priscus, Medan, Modan, and Euchinus, Bishops and Confessors, (whose deeds are elsewhere hyperbolically inflated, Scotland produced an outstanding alumnus, called Winfred by some, who was worthy of all the greater praise because he was the son of the King of the Scots," etc. George Conaeus adds something further about the state of religion among the Scots, book 1, page 30: "Saints Colman, Priscus, Medan, Modan — Bishops illustrious for true piety and steadfast confession of Christ — besides their outstanding merits, are commended by the notable education of Saint Winfred, the King's son, whom both sacred and profane philosophy imbued so deeply that, leaving Scotland — where royal lineage was held in greater honor than his own moderation of spirit could endure — he set out abroad to propagate the Gospel."

[3] But those who examined Hector's words carelessly, who wrote that Colman (whom he said flourished at the beginning of the sixth century after Christ by the fame of his virtue) was called "Priscus" — that is, "the Elder" — in reference to another Colman who is said to have been created Bishop of Lindisfarne after Saint Finan in the year 661: names corrupted) they, however, made two persons out of Colman and Priscus, both Bishops. The same was done with Modoc. Hector had written in book 6: "Among our own people, at nearly the same time" (of Constantius Chlorus Caesar and King Crathlinthe, around the year of Christ 300), "there were men powerful in sacred learning: Amphibalus the Bishop, Modoc the Elder, Calan, Ferran," etc. He calls this Modoc "Priscus" (the Elder), if one compares him with Modoc, or Medoc, or Aidan, Bishop of Ferns, of whom we treated on January 31. But Leslie in book 3: "At about these times there flourished among the Scots: Amphibalus, Modoc, Priscus, Calan, Ferran." Conaeus referred them to the times of Constantius, son of Constantine the Great: "Contemporary with this King Crathlinthe among our people were Modoc, Priscus, Calan, Ferran." Nor does Thomas Dempster hesitate, in book 15 of his Ecclesiastical History of the Scottish People, citing Hector and Leslie, to consecrate two Saints named Priscus, and to assert that both were celebrated in writings — the one for ^a published book against the superstitions of the pagans; the younger for ^a book of homilies on the Saints.

[4] We do not inquire here whether those whom Hector commemorates in both passages, besides Modanus and Medanus, existed, and in what age. The same author, in book 10, folio 191, under Achaius — or around the year 800 ^a King of the Scots who was ^a contemporary and friend of the Emperor Charlemagne — writes that Modanus and Medanus, being brothers devoted to the monastic life, presented themselves as examples of virtue to be imitated by posterity. Leslie follows Hector as usual in book 5, page 177. Dempster (who would have it that the Winfred mentioned by Leslie is Saint Fridolinus, of whom we shall treat on March 6) thinks they are the same persons whom Hector had previously assigned to the times of Conran and then to those of Achaius: Neither is established. he himself judges that the time at which they lived is uncertain. The Royal Scottish Calendar of Adam places them under Conran.

[5] The same Calendar, as well as the Aberdeen Breviary, records the feast of Saint Modan on the day before the Nones of February; Medanus, or Middanus, on November 14, as does David Camerarius. Hermann Greuen, in his Additions to Usuard, has Modanus the Abbot on both days. He is venerated on February 4. Colgan, under February 4, reckons Modanus the Abbot among the Irish, though he produces nothing about him beyond the words of Leslie, Boece, and Camerarius. John Wilson, in the first edition of the English Martyrology, records both under April 26, not April 26 and says they were celebrated in Scotland and Ireland when the Catholic religion flourished there, and that many altars were dedicated to them; in the later edition, he places both on May 14. But Ferrarius, in his General Catalogue of Saints, inscribed Medanus under April 14; nor May 14 and Modanus and Midanus, brothers, under the 26th.

[6] We have, therefore, the feast of Saint Modan. Concerning his age, the matter is unclear. For as to what Camerarius writes — that around the year 522 at Dryburgh (near the river Tweed, not far from the ancient monastery of Melrose, on the very borders of England) he became ^a monk and then an Abbot — we fear he cannot prove that ^a monastery existed there at that time, since those places were subject to the Angles, or if to the Picts, he preached in Stirlingshire, to the west of the Forth: certainly both were still pagans. It is far more likely what is said in the cited Breviary: that he imbued the Scottish people dwelling on the western side of the river Forth, or the Scottish sea, with sacred doctrine; for the Scots first occupied and then held the western tract of modern Scotland. We treated of the Forth, that noble estuary or Scottish sea, on January 13 in the Life of Saint Kentigern, chapter 4, note ^f, where it is called the river Fordense. Camerarius agrees, and says that in the Stirling district and in Falkirk (a place not far from the Forth) his memory is still celebrated. Finally, near Dumbarton, broken by old age and labors, he died. He died near the fortress of Dumbarton: We said in the cited Life of Saint Kentigern, chapter 6, note ^a, that Dunbritton, and by metathesis Dunbarton, is the name of ^a most strongly fortified citadel, which was formerly called Arcluid — that is, "above the river Clyde" — called by Bede and by Adomnan in the Life of Saint Columba the Rock of the Clyde, or of the Cloithe, because it lies at the confluence of the rivers Clota (or Clyde) and Leven. We also treated of Arcluta on January 29 in the Life of Saint Gildas, who was born there, section 3, number 27. Beyond the Leven, venerated at Rosneath and Brechin: surrounded by various estuaries, Rosneath is to be seen, where the church and relics of Saint Modan once were. Dempster reports that at Brechin, an episcopal city in the province of Angus, his name was celebrated.

[7] He whom some call ^a Bishop, others ^a monk, we name an Abbot on the authority of that ancient Breviary. Whether he was of the Benedictine Order, as Wion and Wilson would have it, is not something we are prepared to declare. If he lived at the beginning of the sixth century, He seems to have been an Abbot: as Hector, Leslie, and Dempster — though somewhat uncertain in their opinion — and more expressly Adam Royal, have written, he was ^a monk before the institution, or certainly before the propagation outside Italy, of the Order of Saint Benedict: trained, that is, in that discipline whether of the Benedictine Order? by which very many monks at that time among the Scots, Britons, and especially the Irish were formed. But if he flourished around the year 800, when not only the Angles and Scots but also the Picts worshipped Christ, and the religion of Saint Benedict had been widely propagated throughout Britain, it is entirely credible that he bound himself to that Order, whether at Dryburgh — as Camerarius would have it, if ^a monastery existed there — or at Melrose, or elsewhere.

[8] Dempster reports that he wrote very many works, of which, 150 years ago, there survived three books On the Office of ^a Bishop. Where were they, or by whom were they then read? That author seems to think it impious if any of those ancient Saints should not also be adorned with the praise of learning and of published books. Whether he wrote anything?

LIFE

from the Aberdeen Breviary

Modanus, Abbot in Scotland (Saint)

BHL Number: 5979

[1] Saint Modan, ^a venerable Father and ^a most revered and most devout Father of very many monks. From the earliest beginnings of his infancy he lived all the days of his life under ^a rule and in the monastic habit, in poverty, Saint Modan was ^a monk from his earliest age, chastity, and obedience, as ^a vigorous and warlike soldier of Christ, continually warring against the devil, the flesh, and the unstable world — armed with the breastplate of faith, virtue, and justice, and the example of his life — overcoming them, leaving all things, following Christ and the Apostles in preaching, with the display of miracles; having cast aside riches, royal lineage, and earthly inheritance, he clothed himself in ^a humble cowl, that he might make himself an heir of Christ.

[2] In frugality and parsimony of food he everywhere mortified his body, sometimes content with bread and water; nor did he use wine, just as he abstained from the eating of flesh. Sometimes, satisfying himself with small herbs and spring water to overcome hunger austere in diet, and thirst, he restrained and rendered emaciated the nature of the flesh, so that by the chastisement of the body he might overcome the vices of the flesh by subduing it, and so that among all those of his religious order he might be called ^a mirror and pattern on the way of truth, virtue, and holiness of life.

[3] O how often did Blessed Modan here restore lost sight to those wandering from the light of faith, and repair that gaze by which he brought them back to Christ! He converted many: Into ears that were deaf and condemned by the hardening of unbelief, he poured the precious hearing of the word of truth for perceiving the voice of the heavenly commandments, so that when the Lord called them to mercy they might respond through obedience. Those who were bound through long negligence by the stain of sin, he, by castigations and exhortations, purifying them — the power of God working in him — loosed and set free.

[4] Rightly, therefore, upon this holy man dear to God, Modan, is that excellent name bestowed, as though meaning "one who hates vain ways," or "empty motions," or "one who possesses angelic manners"; to whom nothing of heavenly grace was lacking when he asked according to his vow. For the gravity of his character and the austerity of his life made that holy, chaste, and modest man manifest to all. His ears, he restrains his own senses: eyes, and the other five exterior senses, which he was accustomed to call the windows of Death, he so subdued that they should in no way perceive anything illicit or any kindling of sin. For he barred shut those five windows with the bolts of divine fear and love.

[5] From the hearts of many sons of iniquity he put luxury to flight by chastity, cast down wrath by patience, extinguished envy by love, prostrated pride by humility, he leads others to the pursuit of perfection, overcame sloth by diligence, vigils, and prayers, and checked each of the other vices by the opposing virtues — to such ^a degree that the entire Scottish people dwelling along the western side of the river Forth, or the Scottish sea, and at Falkirk, was imbued by his teaching.

[6] When the aforesaid Scottish nation had been converted to the inviolate faith of Christ, as described above, by the merits, miracles, and preaching of Blessed Modan and of his disciples who accompanied him, Blessed Modan — exhausted by excessive labors, vigils, and the occupations of divine studies on behalf of the said nation and his own salvation, wearied by the great number of his years, in old age he withdraws to ^a secluded place: and with his natural strength thus failing, so that he could scarcely move himself from place to place on foot — yet always having ^a mind prompt and ready for preaching, withdrew to more secluded places, and near the ocean of Scotland, not far from Dumbarton and Lochgarloch, in ^a place sequestered from all men, famous for miracles, he dies: surrounded by seas and lofty mountains, he fell asleep in the Lord, illustrious for many miracles. In that place there exists ^a parish church of Rosneath dedicated in his honor, where the most holy relics of this man his relics rest and are venerated with the greatest reverence in ^a certain chapel of the cemetery of that church.

CONCERNING SAINT ULGISUS, OR WLGISUS, BISHOP AND ABBOT OF LOBBES IN BELGIUM,

In the Eighth Century.

HISTORICAL COMMENTARY.

Ulgisus, or Wlgisus, Bishop and Abbot of Lobbes in Belgium (Saint)

By the author I. B.

[1] The monastery of Lobbes is situated in Belgium, on the river Sambre, on the very borders of the province of Liege and Hainaut — an ancient and celebrated house. Its site and the etymology of its name are explained by Fulcuin, its Abbot (who died in the year 990), The site of the monastery of Lobbes, at the beginning of his Chronicle as follows: "There is ^a place where, within the boundaries of the district which the ancients — from the place where ^a superstitious paganism had consecrated ^a shrine to Mars — called Fanum Martinse, and which more recent people named Hainaut from the name of the flowing river; and from the district of the Sambre, the Sambre flows along ^a gentle and pleasant bank — which place, with hills rising on either side, ^a certain plain and the shade of groves and the convenience of the location render most agreeable. In this place ^a small stream flows down into the Sambre, which they call the Laubach; and they think it gave the name to the place — although there are some who believe, on account of the opportunity for catching wild beasts (for it is surrounded on every side by forest, and the nearby royal estate of Liptines, still called by its ancient name the Forest), that because the King, going hunting, its name, ordered ^a shelter to be made for himself there to temper the heat of the sun — which they call ^a 'Lobia' — the place was thence called by the enduring name, and the stream took its name from the place, not the place from the stream: which seems more likely. The Germans appear to support this, for that place is called Lobach in their language. And LO indeed they call ^a shelter, and BACH ^a stream — which two, if compounded, make 'the stream of the shelter.'"

[2] More briefly, Blessed Anso, the eighth Abbot of Lobbes, in the Life of Saint Erminus, Bishop and Abbot — which we shall give on April 25 — says of the monastery: expressed in various forms; "which is called Laubacus, derived from the name of the small river running through the monastery into the river which is properly named Sambra." For others, Laubacum is of neuter gender; in the Life of Saint Ursmar, in volume 1 of the Frankish Writers of Chesne, Laubias is indeclinable. "That Church of Christ," it says, "which is at Laubias." But Fulcuin in his Chronicle says that Saint Landelinus departed from Lobbes, and shortly after: "to whom the Lord had assigned Lobbias as ^a place for his apostolate." The same Life of Saint Ursmar: "Since Lobbia is not an episcopal See." The same author, in his history of miracles, miracle 23, calls the Bishop of Lobbes "Pontifex of Lobia." Hariger, in his metrical Life, calls the monastery Laubia and Laubacum, and the stream Lobia.

[3] In this place Landelinus was accustomed to commit his robberies, until, by the long lamentation and unceasing prayer of Saint Autbert, Bishop of Cambrai, once his teacher, as described in book 2 of the Chronicle of Cambrai—

chapter 37, was converted from his wicked life. He withdrew to the same place and, as Fulcuin relates, consecrated it to sacred pursuits, so that the place he had defiled with vices he might dedicate to virtues; that where sin had abounded, grace might also superabound, foundation by Saint Landelinus the penitent, as the Apostle says. In this place, building ^a church for himself for the time being, he wept over those things in which he had formerly delighted, seeking sustenance by the work of his hands, and subduing the wantonness of the flesh by fasts and vigils; and he was exercised with the utmost effort of his mind in the things that are of God, so that all marveled, seeing the change wrought by the right hand of the Most High. In such exercises, therefore, with many flocking together for that purpose, he became ^a mirror; and thus he stands as the first founder of the monastery of Lobbes. So writes Fulcuin. Thence Landelinus migrated to Crespin. For, as Balderic writes in the cited passage, when the place of the holy man had begun to flourish through his pious manner of life, and from the munificence of kings enrichment: or of whatever powerful persons, it abounded as much in external possessions as it did internally in the number of monks; soon, having withdrawn from there, he determined to seek ^a more secluded place so that he might be more strictly devoted to God. But these matters will be treated more fully in the Life of Saint Landelinus on June 15.

[4] The reason for his migration from Lobbes was perhaps also Liptines, the palace of Pippin, Mayor of the Palace, distant thence by an hour's journey, now commonly called Lestines — ^a place that under Pippin's son and grandsons became so celebrated that ^a synod was held there in the year 742. The holy man may have fled either the occasion of distractions arising from the throng of courtiers converging on Lobbes, Landelinus migrating thence to Crespin, or the praises with which some perhaps burdened him. How far Liptines had already declined from its former splendor five hundred years ago is evident from Miracle 19 of Saint Ursmar, where these words are found: "Liptines is the name of an estate in the district of Hainaut, formerly ^a royal seat, when peace and justice still met one another in the land; now distributed as ^a benefice to many, it scarcely suffices in annual revenues for one person."

[5] But Landelinus, about to withdraw from Lobbes, as Balderic writes, placed over that place the blessed man of God Ursmar, endowed with pious character, consecrated as Bishop in ^a missionary capacity only. 1st Abbot: Saint Ursmar, This is said to have been done by the will of Pippin in the Life of Saint Ursmar in volume 1 of the Frankish Writers of Chesne: "After the departure from Laubacus of Saint Landelinus, whom the Spirit of the Lord had persuaded to withdraw from that place for the purpose of illuminating Crespin, where he now rests, Blessed Ursmar (to whom the Lord had assigned Laubias as ^a place for his apostolate and holy work), illustrious for the word of preaching and the merits of his virtues, was summoned by the elder Pippin... and received the same monastery to govern, through the intervention of Hidulphus, who was one of the chief among the King's magnates. Where also, enthroned in the pastoral chair, he displayed such great..." etc. Fulcuin writes nearly the same, and Sigebert more briefly in his Chronicle.

[6] Whether Ursmar had previously been, as some thought, Bishop of Soissons; or whether, bound to no fixed See, he had nevertheless been ordained so that with greater grace and dignity he might devote himself to the conversion of the nations; or finally whether at the same time ^a Bishop, it was so that he might be Chaplain of the Court of Pippin (who was by then ruling in place of the kings) and might wield greater authority — just as we have noted elsewhere that Drogo, Bishop of Metz, was adorned by the Pontiff with the title of Archbishop for that reason — will need to be discussed in his Life on April 18. Fulcuin himself is uncertain; and since his words also pertain to Ulgisus, it has seemed good to recite them here. "Why, however," he says, "we say that he was ^a Bishop has often been asked of us. For the text of the written Life teaches that he was ^a Bishop; but it is entirely silent concerning the place or time of his ordination, or by whom he was ordained. But in the charters made in his time and in very ancient parchment scraps preserved in our church, we find him inscribed under the title of Bishop and Pontiff. The report of our elders on this matter varies; whether of ^a fixed See is doubtful: some saying that he was ordained Bishop for the purpose of preaching, as was fitting at that time for the rudiments of ^a new faith, in order to suppress the superfluous rites of the barbarian nation — which we read was also done in the case of Saint Amandus; others assigning this dignity to the place and defending their opinion with ^a certain reason — namely, that ^a royal place, built by royal munificence, adjacent to ^a royal palace (as has been said) — that is, Liptines — would be entrusted to no one unless he had first been ordained ^a Bishop. This dignity, they say, also endured in most of his successors, as we shall relate in what follows. Which of these is more true, we leave to the judgment of readers; nor do we detract from the holy man in either direction, since, whichever of these is the case, we do not deny that he was ^a Bishop."

[7] Thus Fulcuin, who then writes of Saint Erminus, his successor: "Before Ursmar departed, broken by long illness, he had, while still alive, substituted Saint Erminus as his successor, into whom he had poured himself entirely through ^a certain special intimacy, 2nd: Saint Erminus, Bishop, as into ^a beloved heir and most welcome successor." Blessed Anso writes somewhat differently in the Life of Saint Erminus: "When Saint Ursmar was growing old and gravely ill, his spiritual sons permitted him the liberty of laying down the summit of governance. Having been deposed, he began to urge them to place this same yoke upon Saint Erminus the Bishop. At once the voice of all the clergy and laity became one, so that no one among them all was found who did not acclaim his election." Saint Ursmar afterward died, as Fulcuin has it, "in the year 713 of the Lord's Incarnation, with the Lord God reigning for us in perpetuity, and Pippin wielding the scepter" — namely Pippin of Herstal, or the Fat, of whom we have been speaking, the father of Charles Martel. Saint Erminus, however, as Anso writes, "advanced in age and full of days, in ^a good old age, in the seven hundred and thirty-seventh year from the Incarnation of our Lord Jesus Christ, died in the year 737 on the seventh day before the Kalends of May, went to the Lord."

[8] Concerning the successors of Saint Erminus — that we may at last come to Saint Ulgisus — the same Fulcuin writes: then Saint Ulgisus, Bishop, and others, "He had also co-workers and co-abbots: namely, the holy Abel, ^a Scot by birth, and Saint Wlgisus the Bishop, and the Lord Amulwinus, likewise ^a Bishop. Whether they succeeded one another, uncertain whether simultaneously, or, while Saint Erminus was occupied with spiritual affairs, administered the place in common, antiquity has left nothing certain. It has not, however, been silent about their having both held and governed the place of Lobbes, and also about their having improved the place as the circumstances of the times permitted." Otherwise, "after Saint Erminus," says the same writer, "Theoduinus was Abbot; under whom, with Carloman the Mayor of the Palace granting it, our church deserved to hold the estate of Fontaines, which the Sambre waters"; Theoduinus was Abbot in 744 in the charter of whose concession it is subscribed thus: "Done at Liptines, ^a public estate, on the day when February makes six days, in the second year of the reign of Childeric." And in this stipulation, he says, "the sign of Carloman, Mayor of the Palace, who made and confirmed this donation." Our Bucherius records this donation under the year 743: "Theodeuinus, Abbot of Lobbes, obtains the estate of Fontaines on the Sambre from Carloman, Mayor of the Palace, at Liptines on February 6, in the second year of the reign of Childeric. Fulcuin." The Council of Liptines, or Listines, in Hainaut, on the Kalends of March. But the Council of Liptines was held during the interregnum, in the year 742, as is clear from its preface: "I, Carloman, Duke and Prince of the Franks, in the year 742 from the Incarnation of the Lord, namely on the eleventh day before the Kalends of May, with the counsel of the servants of God and of my magnates, gathered the Bishops who are in my kingdom together with the Priests to ^a council and synod for the fear of Christ." But the second year of Childeric was 744, as is clear from the preface of the Council of Soissons: in the 2nd year of Childeric III "In the name of God and the Trinity. In the year 744 from the Incarnation of Christ, and on the 14th moon, in the second year of Childeric, King of the Franks, I, Pippin, Duke and Prince of the Franks." Therefore, that donation of Fontaines was not made on February 6, but in the year when February makes twice six — although in the manuscript copy of Fulcuin it is written "six days," as we have reported.

[8] That Saint Theodulph succeeded Saint Erminus, and that Saint Ulgisus succeeded Theodulph, is written by Aegidius Waldaeus in the French history of the Saints of Lobbes, Miraeus in the Belgian Fasti, and others generally, with no mention made of Theoduinus — incorrectly, as is clear from what has been said. But to Abbot Theoduinus, as Fulcuin writes, "succeeded Saint Theodulph the Bishop in the administration of the aforesaid place, partly under the aforesaid Prince Pippin, who was afterward made King; and for nine years under King Charles, who was afterward made Emperor... He died, moreover, in the year 776 of the Lord's Incarnation, then Saint Theodulph: on the feast day of Saint John the Baptist." Anso follows him in governance. Our Bartholomew Fisen writes that Saint Ulgisus immediately succeeded Saint Erminus in the year 737. This seems entirely to be asserted, if indeed Ulgisus himself, Amolwinus, and Abel presided over the place successively and not simultaneously with Saint Erminus — as the latter had previously served simultaneously with Saint Ursmar. And indeed, unless they were transferred elsewhere to cultivate the vineyard of Christ, they did not hold that dignity for long, since by the year 742, as we have said, Theoduinus was already Abbot.

[10] Saint Ulgisus was, as was written above, at once Abbot and Bishop. For Trithemius conjectures in his usual manner when in book 3, On Illustrious Men of the Order of Saint Benedict, chapter 256, he writes thus: "Vulgisus, from being Abbot of the monastery of Lobbes, became Bishop there, ^a man of holy and most devout life, of whose many notable deeds there is report, and he was an outstanding ruler and inspirer of monks." The Acts of Saint Ulgisus, contrary to what Trithemius writes, And in book 4, chapter 192: "Willegisus, monk and Abbot of the monastery of Lobbes, and afterward Bishop of the same city, ^a man of excellent talent and great erudition, left many monuments of his sanctity, both in the monastery and in the episcopate." But Lobbes was neither ^a city in the age of Saint Ulgisus nor that of Trithemius, nor is it now — though it is called ^a "town" or "oppidum" in ^a diploma of William, Count of Hainaut, given on August 24, 1409, in Waldaeus. Furthermore, Saint Wlgisus was simultaneously both Abbot and Bishop. That many things were done nobly by him we by no means doubt; but where did Trithemius find mention of them? Where of his erudition? And what monuments of his sanctity did he read? Certainly Fulcuin, senior to Trithemius by more than five hundred years unknown, and Abbot of the same monastery, writes thus: "But concerning Saint Wlgisus the Bishop, nothing has come down to us except very little." Molanus judges that his Life was destroyed by the Normans, with Fisen concurring. But Fulcuin writes that when the Normans were ravaging Belgium, the bodies of the Saints of Lobbes were transported to Thuin, ^a nearby and very strongly fortified castle. Why not also the writings? But the reason why the deeds of Ulgisus and certain others are unknown seems to be the one that Fulcuin indicates for what reason? when speaking of the elevation of Saint Ursmar made in the year 823: "From this time, therefore," he says, "the celebrated fame of the blessed man began to increase, and, with crowds of the sick flocking to various kinds of healings, to shine forth with miracles. Many of these, through either the indolence or the ignorance of our predecessors, lay hidden for ^a time, and literary pursuits were neglected."

[11] When Saint Ulgisus died, as we have already said, is not established. What is established is that he was buried — as were Saint Ursmar and others — in the church situated on the summit of the hill (as Blessed Anso writes in the Life of Saint Ursmar), at whose base the monastery is situated. His burial, For Saint Ursmar, as Fulcuin has it, by no means suffered the church of the monastery itself to be polluted by the corpses of the dead; he built another church in honor of Saint Mary on the summit of the hill, beneath which the aforesaid monastery lies, where he established the cemetery of the faithful and to which the people would gather. For access of women was not permitted — as is still the case — except at ^a fixed time, at the other church. Miraeus testifies in his Origins of Benedictine Monasteries in Belgium, and our Fisen, that no one has ever been buried in the monastery of Lobbes.

[12] Concerning the veneration of Saint Wlgisus, there is the testimony of Fulcuin: "There is found," he says, "in our most ancient Martyrologies the day of his death noted thus: 'On the day before the Nones of February, annual celebration on February 4, at the monastery of Laubacus, the deposition of Saint Wlgisus the Bishop.' Moreover, his mausoleum, in which he lies entombed, is ready to be seen." His feast is celebrated at Binche and at Lobbes, as Molanus attests, with ^a greater double feast, as they call it. His name is found not only in the Lobbes Martyrology (which is that of Ado, but interpolated from time to time) inscribed in the words already cited from Fulcuin, but also in most of the more recent ones — those of Molanus, Canisius, Ghinius, Saussay, Ferrarius, Boey, Baldwin Willot, Wion, and Dorganius. In the ancient documents of the monastery of Lobbes, Aegidius Waldaeus writes that he discovered that the relics of Saints Ulgisus and Amolwinus had been elevated before the year of Christ 900; and that Ulgisus was indeed held in great veneration at that time, elevation before the year 900, with many flocking to his tomb — which was afterward blocked up when the old church was enlarged.

[13] When subsequently, in the war that was stirred up in the year 1406 against John of Bavaria, Bishop of Liege, by the rebels who were called Heydrosii — as if "haters of the law" — the town of Lobbes was overthrown and for the most part consumed by flames, the relics were transferred to Binche in 1409 the college of Canons was transferred to the town of Binche, with the approval of Bishop John and his brother William, Count of Hainaut and Holland, together with the relics of the Saints, on June 20 of the year 1409; and that Translation is recalled with an annual commemoration at Binche on the second Sunday after the feast of Saint John. Concerning this we shall treat more fully in the Life of Saint Ursmar, and concerning the new silver shrines in which those relics were enclosed. The empty tombs may be seen at Lobbes in the upper church, in the crypt beneath the choir. The other Saints whose bodies are now at Binche are also venerated: enclosed in ^a silver shrine: Saint Ursmar, Bishop, on April 18; Saint Erminus, Bishop, on April 25; Saint Amolwinus, Bishop, on February 7; Saint Abel, Bishop, on August 5; Saint Theodulph, Bishop, on June 24; Saint Hidulph the Duke on June 23; Saint Amelberga, mother of Saint Gudula, on July 10.

[14] Molanus, in the first edition of his Additions to Usuard, under April 4, has the following: "On the same day, the Translation of the holy Confessors Ulgisus, Amulguinus, Theodulph, Abel, and Hildulph." Although he omitted this in the second edition, the same Translation is nevertheless recorded by Canisius, were they transferred ^a second time? Wion, Menard, Dorganius, and Ferrarius. What this Translation is, we do not know — although Wion seems to have understood it as the one that was made on June 20, for he writes: "At Binche, from the monastery of Lobbes, the translation of seven Abbots and Bishops of Lobbes." Perhaps the sacred bodies were brought to Binche on that day as if to ^a refuge, and afterward solemnly translated.

* Read: "twice."

CONCERNING BLESSED RABANUS MAURUS, ARCHBISHOP OF MAINZ IN GERMANY,

In the Year 856.

Preliminary Commentary.

Rabanus Maurus, Archbishop of Mainz (Blessed)

By the author G. H.

Section 1: The Written Life of Blessed Rabanus.

[1] Blessed Rabanus shone forth as ^a splendid star among the theologians of his age, by the rays of whose learning and virtue an illuminated Germany glories to this day Concerning Blessed Rabanus Maurus that it brought forth to the world this Doctor, by no means inferior to the most illustrious lights of the Church. His works, as many as could be found, were formerly collected by Jacob Pamelius and then published in print at Cologne through the labor and zeal of George Colvenerius. Prefixed to them are the encomia and testimonies that illustrious writers have given concerning Rabanus. To these may be added Nicholas Serarius and Christopher Brower of our Society: published testimonies the former, in book 4 of his work on the affairs of Mainz, resolves twenty-five distinct questions concerning Rabanus; the latter, in book 2, chapter 13 of his Antiquities of Fulda, and questions, in book 3, chapters 13 and 14, and in book 4, under the fifth Abbot of Fulda, proposes various matters concerning the same.

[2] The Life of Blessed Rabanus was written in three books by John Trithemius, formerly Abbot of Sponheim, then of Saint James at Wurzburg; and he dedicated it to Albert of Brandenburg, Archbishop of Mainz and Magdeburg, at whose command he states in the preface that he first composed Life written by Trithemius, this little work, and laboriously gathered it into one volume from the various books of authors — when already from his departure from this world there were reckoned six hundred and fifty-nine years, namely in the year one thousand five hundred and fifteen. Wherefore, after such ^a great interval of time, it is not much to be wondered at if it is occasionally shown to need some correction. As ^a witness he cites, in book 1, number 18, book 2, numbers 14 and 16, and book 3, number 13, Meginfrid in book 1 of On the Times of Grace, from Meginfrid, concerning whom he judges thus in the Hirsau Chronicle under the year of Christ 1100: "There flourished also in these times Meginfrid, ^a monk of Fulda and ^a chronicler, who, like ^a rose among thorns, so ^a studious man among the idle, carnal, and ignorant monks of his monastery, shone forth conspicuously. He, among other works of his talent, having diligently compiled the history of his monastery from its origin, inserted the individual Abbots according to the order of time succeeding one another, and briefly annotated the deeds of each one; and he likewise made mention of those monasteries to which he knew monks or Abbots had been sent from Fulda, describing in summary fashion, by inserting the successions of Abbots or memorable deeds of each, their histories." "From the labors of this man," says Trithemius, "I confess that I have incorporated many things necessary for this work of ours concerning the history of Hirsau." So Trithemius concerning Meginfrid — whose lost history Brower laments in book 1 of the Antiquities of Fulda, chapter 14.

[3] Nearly ^a century senior to Meginfrid is Regino, Abbot of Prum, who brought his second book of Chronicles — composed chiefly concerning the affairs of the Franks — down to the year of Christ 908. Trithemius cites this Chronicle of Regino in book 3 of the Life, number 4; but since Regino does not mention Rabanus in his history, we think either that Trithemius believed him to be the author of the Annals of Fulda, or certainly that he erred in his memory. These Annals of Fulda survive, having been published several times — by Pierre Pithou, Marquard Freher, and Andre Chesne — in the latter's volume 2 of writers of Frankish history, with this title prefixed: and the Frankish Annals of Fulda. "The Frankish Annals of Fulda, from the year of the Lord's Incarnation 714 to the year 900, begun at the monastery of Fulda under the rule of Louis the brother of Charles the Bald, and continued to the death of the Emperor Arnulf: by uncertain authors, but those of that age." Brower, in his Annotations on the poems of Rabanus, judges the author of these Annals to be Walafrid Strabo, ^a disciple of Rabanus, whom Trithemius asserts in the Hirsau Chronicle under the year 847 to have begun the Chronicle of the monastery of Fulda, which, continued by others succeeding, afforded no small assistance in the publication of his work. From this Chronicle Trithemius transcribed in book 3 of the Life most of the deeds performed by Rabanus as Archbishop, which we note in our Annotations. Would that he had also followed the traces of the same Chronicle in the earlier books! He would have followed ^a surer guide in the computation of years.

[4] The most ancient writer concerning the affairs of Rabanus is Ruodolf, or Hruadolf, or Rudolph, whose frequent mention we believe is made in the Antiquities of Fulda published by Pistorius, Rudolph wrote his acts before his episcopate where, under Abbot Ratgar, in the 45th year of the reign of Charlemagne (the year of Christ 812) and in the 1st and 2nd years of the Emperor Louis (the year of Christ 814 and the following), he wrote the charters of donations as Chancellor, or Scholastic, or Clerk. Under Abbot Eigil, however, and his successor Rabanus, in the 8th, 9th, 10th, and 11th years of the reign of Louis (the year of Christ 822 and following), he wrote the same charters of donations as Subdeacon; then as Priest Priest, he wrote the Life of Blessed Rabanus — or rather, as our Brower observes concerning it, this Phoebus of ours does not so much follow the traces of Rabanus's Life as carry out the series of works that Rabanus undertook in transferring relics and furnishing churches. It survives, published from ^a manuscript codex of the Church of Fulda, in Brower's book 3 of the Antiquities of Fulda, chapter 14, under this double title: "The Book of Rabanus concerning the Relics of Saints. The Life of Rabanus the Abbot, published by Rudolph the Priest." The same Life, together with the other written by Trithemius, survives before the works of Rabanus with only this title: "The Life of Hrabanus the Abbot, published by Rudolph the Priest and Master." It was unknown to Trithemius. That he was ^a monk of Fulda and ^a disciple of Blessed Rabanus, Rudolph himself testifies in number 5 of the Life: "Over this monastery of Fulda, therefore," he says, his disciple, "Hrabanus, the fifth from Blessed Boniface, presided as Abbot and my teacher." Moreover, he writes what he either saw himself or received from eyewitnesses. Thus in number 19 he asserts: "These miracles which I have just related I learned from those who were present and testified that they had seen them; but the rest that I am about to write I saw myself, being present in person, because I was one of those an eyewitness: who had been sent to carry the sacred ashes." He speaks of the body of Saint Venantius translated to Fulda in the year 836. And in number 34: "The Abbot, bearing great care concerning the honor of the Saints, sent me and certain Brothers to Obura." These things were done in the year 838. What Blessed Rabanus did as Archbishop, he does not touch upon; but after describing in number 49 his abdication from governance, made in the year 842, and listing the books composed by him, he ends his history — unless the rest is lost.

[5] The same Rudolph published the Life of Saint Lioba, Virgin and Abbess, to be assigned to September 28, prompted, as he states in the preface, as also the Life of Saint Lioba; by the command of his venerable Father and teacher, Abbot Rabanus. Why then should he not have expended this labor at his command on the translation of relics for the promotion of the veneration of Saints, and appended to it ^a catalogue of his books? That he presided over the schools of Fulda and served King Louis of Germany as preacher and confessor is indicated by ^a charter of donation produced by Brower, in which the King, favoring the Scholastics of Fulda, proclaims to the Counts Luitulf, Christian, and Hesso, and all his other faithful, that he grants the revenue, the royal tenants, and all their profits, for the increase of eternal reward, to ^a certain faithful Clerk, Confessor of King Louis, his Orator and Confessor, namely Rudolph the monk, who presides over the scholars in the monastery of Saint Boniface at Fulda — and that he wishes the benefit to pass to the other Scholastics. Given at the monastery of Fulda, on the 6th day before the Kalends of February, Indiction 12. The above-named Counts Christian, Leutulf, and Hesso are read in the Capitularies of Charles the Bald to have been present in the basilica of Saint Castor at Koblenz in the year 860 at the reconciliation of Lothar the Younger with his uncles, Louis King of Germany and Charles the Bald, King of western Francia. The death of Rudolph is recorded in the Annals of Fulda under the year of Christ 865: died in the year 865, "Ruodolf, Priest and monk of the monastery of Fulda, who throughout nearly the whole of Germany flourished as an outstanding Doctor and distinguished historiographer and poet, and was regarded as ^a most noble practitioner of all the arts, happily closed his last day on the 8th day before the Ides of March." Peter the Librarian defers this to the following year in his abbreviated history of the Franks, in Chesne's volume 3 of Writers of Frankish History. By Ermenold, or Ermenric, in the Life of Saint Sola the Abbot (December 10), he is saluted in the preface addressed to him as "Teacher" a most learned man and "venerable Master, most skilled in every art from the teaching of Rabanus, ^a man of great and manifold talent."

Section 2: The Homeland and Names of Blessed Rabanus.

[6] Concerning the native soil of Blessed Rabanus, there was formerly ^a disputed question between the British and the Germans, which, because of the eagerness of certain writers of this period — by which they assign the more illustrious men to their own country on the flimsiest shadow of some trivial argument — must here be briefly resolved. Raphael Volaterranus, in book 19 of his Anthropology, Blessed Rabanus was not English by birth, in the composition of which he was engaged in the year 1505, sets forth the leaders of his errors thus: "Rabanus," he says, "an English monk and the greatest theologian, eloquent in both verse and prose — as Ricobaldus of Ferrara and Ptolemy of Lucca write — was Bishop of Meaux, ^a disciple of Bede, in the time of Louis the Pious and Gregory V. He wrote on the Second Book of Chronicles and on the Maccabees; he also gave sermons to the people; and he made the School of Paris, then first begun, more celebrated by his teaching." There lived, by the testimony of the same Volaterranus (books 18 and 22, cited by him), Ptolemy of Lucca, of the Order of Preachers, around the year 1270, and Gervasius Ricobaldus of Ferrara, Canon of Ravenna, around the year 1300, whose history we do not yet know to have been brought to light. In the words of Volaterranus many difficulties exist. nor was he Bishop of Meaux, First, by the similarity of names, the city of Meaux in France on the river Marne is confused with the metropolis of Mainz in Germany on the Rhine — the latter being commonly called Ments, Maintz, and Mayence; the former Meaux and Melds. Second, that no Rabanus ever sat in the cathedral of Meaux is manifest from the catalogue of Bishops of Meaux in John Chenu and Claude Robert. At the time when Rabanus presided over Mainz, Hubert or Hucbert was Bishop of Meaux, who attended the Councils of Meaux in the year 845, of Tours in 849, and of Soissons and Verberie in 853.

[7] But it is not equally certain what dates are assigned by Volaterranus, nor ^a disciple of Saint Bede, where Rabanus is said to have been ^a disciple of Bede and ^a Bishop in the time of Louis the Pious and Gregory V. The latter held the pontificate from June 12 of the year 996 to October 18 of the year 999, when Louis the Pious had been dead for 159 years — Louis during whose reign Gregory IV assumed the governance of the Church on September 24 of the year 827, and survived until the year 843, when the Emperor Louis had died three years before. Rabanus survived both of them, not yet raised to the episcopal dignity. But Rabanus is vainly relegated by many to the school of the Venerable Bede, who had by then been dead for more than ^a full century. Chief among these is Vincent of Beauvais, who in book 23 of the Mirror of History, chapter 173, writes thus from the Chronicles concerning Alcuin: "Distinguished in knowledge and life, he transferred the pursuit of wisdom from Rome to Paris, which had formerly been transferred thither from Greece by the Romans; and there were at Paris four monks as founders of this pursuit, nor, with Alcuin, was he ^a founder of the University of Paris, disciples of Bede: Rabanus and Alcuin, Claudius and John Scotus." Andrew Chesne, in the Preface to the works of Alcuin which he edited, denies both claims — namely, that he was ^a disciple of Bede and that he ever taught at Paris. In the Life of Alcuin by an anonymous but contemporary author, it is said that he was "handed over to Archbishop Ecgbert, ^a disciple of Bede, the most learned man of the blessed English nation, ^a Master similar to his teacher in merits." And indeed this Ecgbert, or Egbert, was Archbishop of York from the year of Christ 731 — the year in which Bede died — to the year 767; and Alcuin reached these times of Egbert, dying in old age in the year 804. But these matters will be more fully discussed in his Life on May 19. But even granting that Alcuin was the founder of the University of Paris, nevertheless very many obstacles prevent us from believing that Rabanus was or could have been his associate in founding that Academy — since, still an adolescent, he was his disciple near the time of Alcuin's death, at Tours.

[8] Others called Rabanus ^a Scot, perhaps deceived by ^a changed reading of the above words, by which those four monks — Rabanus and Alcuin, He was not ^a Scot by birth either, Claudius and John — are described as "Scoti" (Scots), not John alone. In Robert Gaguin, who flourished in the year 1500, these things are read thus in book 4 of his work on the affairs of the Franks: "Carried by ship from Scotland, Claudius and John; Rabanus also and Alcuin, from among the disciples of the Venerable Bede," etc. But in these matters he perhaps chose to be blind with an insolent and coarse pen, as Giovio charges him with doing in matters pertaining to Italy in his Eulogies, and as Jacob Meyer complains in other matters in book 17 of Flemish Affairs. As in their histories, so the Scots followed Gaguin: Hector Boece in book 10, John Leslie in book 5 under Donald V, and David Camerarius in the Scottish Menology under January 4, where he has: "Saint Rabanus Magnentius Maurus, founder of the University of Paris, Abbot of Fulda, Abbot (read: Archbishop) of Mainz. Concerning him treat Wion in his Appendices, Josias Simler, Gesner, Lilius Giraldus of Ferrara, Bale himself — ^a sworn enemy of piety and of Scotland — century 2, chapter 17, Cardinal Zabarella in Chassanaeus, and others, all of whom confess that he was ^a Scot by nation" — which he would more easily recant than prove they said. Wion, in the cited passage, is silent about his native land; but he proves from the Annals of Fulda that he died on February 4, not January 4. It was said above that on the authority of Ricobaldus of Ferrara, Volaterranus considered him an English monk. Gesner, having recorded the English Rabanus from Volaterranus, adds — as if speaking of ^a different person: "It appears altogether that he is the same as the following Rabanus, although certain different things are written as if about two Rabani, since the one is called English, the other German." And shortly after he says in an annotation that Rabanus Maurus was German, from the city of Fulda in the Buchonia. Simler copies Gesner in his epitome, and neither mentions Scotland. Bale, in the century and chapter cited, treats of Alcuin and calls him English, making no mention of Rabanus. Whether Giraldus and Zabarella are cited in good faith by Camerarius, without indicating the passages where they treat of him, we do not care to investigate. Thomas Dempster, in book 16 of his Ecclesiastical History of the Scottish Nation, number 1037, with the greatest effort claims Rabanus for his own nation, as though born in Scotland and having embraced the religious life in the monastery of Melrose under the rule of Saint Benedict, and then, after founding the University of Paris, nor was he ^a monk of Melrose having been given the bishopric of Meaux by Charlemagne — but having preferred to be adopted among the monks of Fulda, where under the same Charlemagne the care of the monastery was entrusted to him. But after the death of Charlemagne, who died in the year of Christ 814, eight years elapsed before Rabanus was made Abbot, which occurred in the year 822. The fable of the bishopric of Meaux and the founding of the University of Paris has already been sufficiently rejected. We treated of the Scottish monastery of Melrose on January 23 in the Life of Saint Boisil. That Rabanus lived as ^a monk there, Dempster was the first to invent for the glory of his nation — if we may speak thus by the law of retaliation — which is the same reproach that he himself in that passage casts upon Trithemius for asserting Rabanus to be German. Let him certainly produce his authorities, or another insult could be thrown back at him — namely, that which he writes about things being fabricated by German monks, which he cannot otherwise refute. But let us hasten to more certain matters.

[9] The remaining writers have made him ^a German, or Eastern Frank: German by origin, born not at Fulda, Philip of Bergamo in the Supplement of Chronicles under the year 833, Hartmann Schedel in the Chronicle of Chronicles, Wion in book 2 of the Tree of Life, chapter 26, Bellarmine in his work on Ecclesiastical Writers. And they generally hold him to have been ^a native of Fulda — Trithemius in book 1 of the Life, number 5; in On Illustrious Men of the Order of Saint Benedict, book 3, chapter 319 and book 4, chapter 81; in On Ecclesiastical Writers and in his Catalogue of Illustrious German Writers; Eisengrein in the Catalogue of Witnesses to the Truth; Sixtus of Siena in the Sacred Library, book 4; Possevinus in the Sacred Apparatus, volume 2; Serarius in book 4 of the Affairs of Mainz, in his treatment of Rabanus, question 1; Brower in book 1 of the Antiquities of Fulda, chapter 2; and others — from whom we dissent, with Colvenerius in his Prolegomena to the works of Rabanus, and not without compelling reason. Blessed Rabanus departed this life in the village of his residence, situated three miles from Mainz on the right bank going down the Rhine, called Vinicella, Wincella, and Wunckel; from which village his body, as he had arranged while living, was brought back to Mainz and buried in the church of Saint Alban. The epitaph affixed to his tomb is reported below by Trithemius in book 3 of the Life, number 15, which he says was written in his memory, but by whom he is silent. That Rabanus composed it before he died and thus performed his own funeral rites is asserted by Wion and Brower in the cited passages; Serarius in question 25 and the last proves the same from ^a manuscript of Wimpheling and adds that no one has hitherto denied it — which Dempster afterward did, in the passage previously cited, for the glory of his nation. but at Mainz, From this epitaph we judge that Rabanus was of Mainz. In it these verses are to be read, distinguished as follows:

"In this city indeed I was born, and reborn at the sacred font: / At Fulda after this I learned sacred doctrine."

So punctuates Colvenerius in the cited passage, Baronius in volume 10 of the Ecclesiastical Annals under the year 856, number 26, and Brower in the book in which he reviewed the Poems of Hrabanus from ancient manuscripts. This punctuation is supported by what Colvenerius produces from manuscripts, appended to Rabanus's book On the Universe, in these words: "Rabanus Maurus, born and reborn at Mainz, and ^a monk at Fulda from boyhood, then enclosed in ^a cell, finally was raised to the archbishopric; whose works on the pages of both the Old and New Testament are worthy, and before the southern gate of the aforesaid city, at Saint Alban's, the memorial of his sepulcher is shown, in the chapel of the holy Archbishops Martin and Boniface." So it reads there — drawn from the epitaph itself, and in both cases without any mention of the abbatial dignity. He is said to have been "enclosed in ^a cell" in allusion to this verse:

"Yet ^a cell was for me ^a welcome dwelling."

[10] What is more, although Fulda excelled in splendid buildings and walls, it could not be reckoned ^a city or even ^a town in the time of Blessed Rabanus. This many diplomas made at that time and published by Pistorius require. that place not yet being ^a city, As Brower relates in book 1, chapter 6, from ancient documents, the monks of Fulda presented supplications to Charlemagne against Abbot Rathar — under whom Blessed Rabanus lived there — urging him to abandon the immense and superfluous buildings and other useless works, by which the Brothers happened to be fatigued beyond measure and the household dependents were perishing abroad. And Louis the Pious, addressing Eigil — who was elected Abbot in place of the deposed Rathar — in the latter's Life written by Candidus at the command of Blessed Rabanus, speaks thus: "Immense buildings, Father, and unnecessary works, by which both the household dependents abroad and the congregation of Brothers within are wearied, henceforth reduce entirely to measure." These buildings Candidus in the other, metrical Life of Eigil calls, with poetic hyperbole, "mighty walls":

"Where the river Fulda glides, winding with its murmuring waters, / whence this place, where you see mighty walls, first took its name from its original origin."

These things concern the buildings, which we have never read gave Fulda at that time the name or status of ^a city or town. Blessed Rabanus, therefore, originating from the city of Mainz, was by nationality, this metropolis of the Eastern Franks, as they then spoke, ^a Frank. In which manner he himself, in his little verses in which — assuming the persona of his teacher Alcuin — he commends his Acrostics on the Cross, calls himself ^a Frank:

"He is indeed ^a Frank by birth, and an inhabitant of the Buchonian forest," etc.

Thus the kingdom of Louis, in the Annals of Fulda under the year 852, consists of Eastern Francia, Bavaria, and Saxony. Of these Franks, Saint Boniface is called Bishop in the Venerable Bede's epitome, whose See was Mainz — which by the continuator of Regino under the year 853 is called "the Metropolis of Francia and the royal city," and by the writer of Viterbo in part 17 under the year 710 is named "the illustrious seat of the Franks."

[11] So much for his homeland. Concerning his name and surnames, ^a few things must be added here. The name Rabanus Trithemius, below in book 1 of the Life, makes Rabanus, surnamed Maurus, of the family of the Magnentii. Serarius, in question 2, recognizes in the name of Rabanus an illustrious omen on account of his devotion to the Hebrew language, since he was so great ^a Doctor and Master. For among the Hebrews, Rab means Doctor, from the idea of manifold teaching, whence the Rabbis derive their title of dignity. In the writing of his name there is some variation, variously written, since it is spelled Rabanus, Rhabanus, and Hrabanus — in exactly the same way that Ludovicus, Lotharius, and similar names are also read with aspiration: Lhudovicus, Lhotarius, and Hludovicus, Hlotharius. Freculph, Bishop of Lisieux — of whom more below — in his letter to Rabanus prefixed to the latter's Commentaries on Genesis, asks that the initial letter of his praenomen be marked separately where he would set forth his own views. To this Rabanus pledges himself in his response, saying that if the Divine grace has deigned to elucidate anything for him, unworthy as he is, he has inserted it in the necessary places with the mark of his cognomen — where by praenomen one must understand Rabanus, and by cognomen Maurus, the cognomen Maurus as he himself clearly explains in the Preface of his Commentaries on the Books of Kings, addressed to Abbot Hilduin, together with the occasion of this cognomen: "Where I have expressed the sense in my own words," he says, "or where, according to the likeness of their senses (those of the ancient Fathers), as the Divine grace has deigned to grant me, I have newly composed — I have taken care to prefix the letter M, signifying the name Maurus, bestowed by Alcuin which my Master Alcuin of blessed memory gave me." We suspect this was bestowed in honor of Saint Maurus, the disciple of Saint Benedict, whose Life we gave on January 15. It is therefore incorrect for Dempster to conjecture that he was called Maurus from the complexion of his body. Of the Magnentian family, which Trithemius puts forward, no contemporary writers whom we have seen make mention. The cognomen Magnentius added by later writers: Sigebert, in his work on Ecclesiastical Writers, chapter 90, gives him this cognomen with ^a distinction: "Rabanus," he says, "who is also called Maurus, or Magnentius, from being Abbot of Fulda became Archbishop of Mainz." But Serarius says it seems he was afraid that, since Rab in German means "raven," Rabanus might be thought "ravenish," and therefore he betook himself to the Hebrew word, which signifies "much" and "great," and called himself Magnentius. What Dempster means when he writes that he was called Magnentius as ^a French cognomen, we do not grasp.

[12] He is also called Sophista in the Annals of Fulda under the year 844; by Sigebert under the year 824; by Vincent of Beauvais in the Mirror of History, book 24, chapter 28; and by Saint Antoninus, part 2, title 14, chapter 5 — everywhere in the same words: "Rabanus the Sophist, and second to no poet of his time." By Trithemius in book 1 of the Life, number 13, he is said to have been "regarded and to have been the most renowned of all Sophists." Called Sophist as ^a title of honor. That is, on account of his varied erudition in every kind of knowledge, the name "Sophist" at that time conferred great praise.

Section 3: The Place, Time, and Companions of Blessed Rabanus's Studies.

[13] Those who said that Blessed Rabanus was English or Scottish by nation made him ^a disciple of Bede, even though they were nearly ^a century apart. Their opinion having been rejected, others more truly say he had Alcuin as his teacher, that he devoted himself to attending Alcuin — which must here be examined. Trithemius, in book 2 of On Illustrious Men of the Order of Saint Benedict, chapter 26, writes thus of Alcuin: "He was once ^a disciple of the Venerable Bede the Priest in England; after whose death he came with three companion monks to Gaul, and having stayed for some time in the monastery of Fulda, he nurtured many most distinguished disciples from among the monks, not at Fulda, among whom he had as his chief ones Haymo, afterward ^a Bishop, Isuardus the monk, and Rabanus Maurus, then ^a boy, who afterward grew into ^a great man." Of this headship of Alcuin's schools among the monks of Fulda there is no trace elsewhere; nor did Trithemius himself persist in this opinion, for below in book 1 of the Life, chapter 2, he would have Alcuin at Rome as custodian and minister of the Lateran Church nor at Rome: and presiding over the public schools of monks — and that Blessed Rabanus was sent to him at Rome by Abbot Ratgar together with Haymo and Diedo, the former of whom was afterward Bishop of Halberstadt, and the latter the third Abbot of Fulda after Rabanus. A third location, finally, is assigned by the same Trithemius in the Hirsau Chronicle under Lintbert, the first Abbot: "Rabanus had as his teacher," he says, but in Gaul, "from among the disciples of Bede the English monk, the most venerable man Alcuin, monk and Abbot of the monastery of Saint Martin of Tours, once the teacher of the Emperor Charlemagne, from whom he himself had drawn in Gaul what he afterward taught others in Germany."

[14] In book 1 of the Life, number 12, he says that Alcuin taught at Paris and at Soissons among the Gauls. Not at Soissons, We nowhere read that Rabanus was sent to Soissons. That Rabanus studied at Paris under Alcuin is reported by Serarius in question 10: "That Alcuin," he says, "fulfilled the duty of teaching at Paris, or to Paris; and laid the foundations of that most noble emporium of the sciences together with certain other most learned men, is testified by all who have written about that Academy — so that I do not doubt here that Rabanus drew from that most abundant fountain the varied and manifold learning in which he afterward excelled." But these witnesses said that Rabanus, together with Alcuin, was ^a founder of the University of Paris. Wion, in book 5 of the Tree of Life, chapter 71, asserts that he brought the Parisian Academy, previously begun by English and Scottish monks, to perfection and the summit of all profound learning. Bruschius in his description of the monastery of Fulda, and Eisengrein in his Catalogue of Witnesses to the Truth, make him ^a Professor of the University of Paris — rashly following those who had taught that Blessed Rabanus was English or Scottish by nation, ^a disciple of Bede, and ^a companion of Alcuin. That Rabanus ever lived at Paris, much less performed the role of Doctor or student there, no ancient writer has reported, writes Brower in his notes on the Poems of Rabanus at the beginning; and then, at Poem 13, thanks to ^a most ancient manuscript index of the Abbots, he reports: "Ratgar, born in parts of Germany of noble parents, was received by Saint Sturm into the monastery of Fulda, and succeeded Baugulf in the governance of the Abbey in the year of the Lord 802, and was deposed in the year of the Lord 817. He nobly ruled the monastery for 16 years. but in the monastery of Saint Martin of Tours. He directed Rabanus and Hatto to Tours, to the Master Alcuin, for the purpose of learning the liberal arts; Bruno to Einhard, ^a most skilled Doctor of various arts; Modestus and Candidus with others to Clement the Scot for the purpose of studying Grammar." With this manuscript of the monastery of Fulda all who have written about Alcuin agree. The contemporary author of the Life writes: "After Alcuin returned to Charles, he was appointed Pastor of the monastery of Saint Martin at Tours." The Chronicle of Tours: "In the year 796, King Charles established canons in the church of Blessed Martin of Tours, by the authority of Pope Adrian, and set over them as Abbot his own Master, Saint Alcuin." That this was with the burden of teaching, the Monk of Saint Gall writes in book 1 of the Life of Charlemagne: "King Charles gave Alcuin the Abbey of Saint Martin near the city of Tours, so that when he himself was absent, Alcuin might rest there and teach those who flocked to him. And his teaching bore such fruit that the modern Gauls, or Franks, became the equals of the ancient Romans or Athenians." That there was also ^a great union of souls between Alcuin and the monks of Fulda is indicated by the author of the Life: "When he felt himself more than usually affected by old age and infirmity together, having long deliberated with himself, he signified to King Charles his wish to leave the world, requesting permission to lead the monastic life according to the rule of Saint Benedict at the monastery of Saint Boniface, and to divide among his disciples the monasteries committed to him, if it could be done. But the fearsome and pious King denied the one request, with all the affection of ^a petition; but willingly heard the other, urging that he reside most honorably and peacefully at Tours, and not refuse the responsibilities committed to him for both himself and all the holy Church. The burdens of the world, however, which he had borne, he most willingly distributed among his disciples as he had requested. Therefore Alcuin himself also did as the most wise King had asked, not seeking what was useful for himself but what was useful for many; and at Tours he awaited his last day." He died, moreover, as the same author writes, "on the day of Pentecost, on the 14th day before the Kalends of June, in the year 804."

[15] Hence Blessed Rabanus, having been instructed by him, since he is read to have been directed to Tours by Abbot Ratgar — who succeeded in governance in the year 802 — at the beginning of the ninth century, scarcely had ^a second year before death snatched away his teacher Alcuin. Trithemius adopted another chronology far from the truth in the Life, book 1, chapter 2, by which he posits that Rabanus was trained under him for ^a full six years from the year 806 to the year 812, relying perhaps on the same foundation by which he said Alcuin was then living at Rome as custodian After the death of Alcuin, and minister of the Lateran Church — those words being taken from the poem that is prefixed to the book On the Cross, as though Alcuin had still been alive under the pontificate of Gregory IV, elected in the year 823, and had presented this book to him in person at Rome. The widely wandering error was introduced by this common inscription: "The intercession of Alcuin for Maurus." But the author of the poem is Maurus Rabanus himself, though in the assumed persona of Alcuin; the patron whom he invokes is Saint Martin; the city to which he transmits ^a copy of the book as ^a gift is Tours, where Alcuin the teacher and Rabanus the student had lived. This is proved by the verses themselves and their genuine title from an approved and very ancient manuscript, published before the poems of Rabanus by Brower. He wrote this poem in his persona:

[16] "Verses of Maurus, in the persona of his Master Alcuin, concerning the book of the Holy Cross directed to Saint Martin, where the Master entreats Saint Martin on behalf of his disciple."

"Holy Bishop of God, living through the ages by your merits, / receive with pious mind the cause we bring. / For when I was custodian and humble minister / of this church, reading sacred doctrines, / I taught this boy the utterance of the Divine Word, / with the counsels of Ethics and the studies of Wisdom. / He is indeed ^a Frank by birth, and an inhabitant / of the Buchonian forest, sent hither to learn the words of God; / for his Abbot, the Ruler of the fold of Fulda, / directed him hither to your dwelling, Father — / that he might read with me the scholastic art of meter, / and duly and joyfully prepare himself in Sacred Scripture. / But when he had completed six lustra, now attempting to write, / he produced this book with skill to the praise of Christ, / in which he duly set forth typological numbers and tropical figures, / that he might reveal the gracious gifts of God — / what honor the Passion of Christ brought to the world, / and how it conquered the ancient serpent; / which the holy Prophets had sung would come to pass, / and which the text of the Law duly gave. / And because he remembers that he was nurtured in the renowned teaching / of this place, behold, hence he will bring you gifts. / Though these be unworthy and of small account, yet / as ^a gentle Patron, receive them, I beseech you, devoutly, / and return to the Most High the pledge that He Himself has given, / earnestly seeking pardon for the craftsman — / who gave what he could, not what he himself was bound as debtor / to render in giving thanks to God by his mouth. / Then for the sin of this wretched petitioner, pour forth / abundant prayers to the Lord, gracious one, and so help your own — / who confesses that he has done many unspeakable things, / such as ^a wanton youth is wont to commit. / But firm hope remains, and the great goodness of the Thunderer, / that the Almighty Physician will save him, / who by His own blood released the world's debts / and washed away many sins in the sacred font. / Only by your prayers and sacred merits / commend him to Christ, and thus he shall be blessed — / that he may pass through this present life, and safe for the future / be preserved for his homeland: protect, O holy one, your own."

The sense of these words is most clear to anyone if the holy Bishop of God and Father is Saint Martin — to whom Tours owes everything — where Alcuin was Abbot, or custodian and minister of the church, to whom the Abbot of Fulda, Ratgar, directed Blessed Rabanus.

[17] Concerning the companions in study sent from Fulda with Blessed Rabanus, the cited manuscript index of the Abbots of Fulda raises ^a dispute with Trithemius, in which it says that Ratgar directed Rabanus and Hatto to Tours to the Master Alcuin. Hatto was the companion of Blessed Rabanus sent from Fulda, But according to Trithemius in the Life: "Ratgar sent Hrabanus with two other monks, Haymo and Diedo, the former of whom was afterward Bishop of Halberstadt; the latter succeeded Hatto in the Abbacy of Fulda by the election of the Brothers in the year 856," as the Annals of Fulda report — not Diedo, fifty-two years after the death of Alcuin, and thus he would have been more than seventy years old at his election. Diedo, who is called Thiotto by others, could have been confused with his predecessor Hatto. Indeed, Haymo or Hemmo himself may also have crept into his place nor Haymo, in the works of Meginfrid and other writers whom Trithemius followed in the cited passage and in On Illustrious Men of the Order of Saint Benedict, book 2, chapters 32 and 144 — where he adds that he nevertheless knows of three monasteries that claim him as their own. He takes the side of one of them in book 4, chapter 195: "Haymo," he says, from being ^a monk of Hersfeld "a monk of Hersfeld and the third Abbot there, and then consecrated as the third Bishop of Halberstadt in place of Thiagrinus, ruled that same Church vigorously for 13 years; he died in the year of the Lord 834, Indiction 12." But that he was Abbot at Hersfeld neither Lambert of Schafnabourg at this period accepts, nor does the public History in Brower, book 1 of the Antiquities of Fulda, chapter 13, prove — since it testifies that from the year 830 to the year 846, Bruno held that position; and yet in that interval of years Haymo became Bishop. More correctly, therefore, the manuscript Saxon-Franconian Chronicle cited by Brower in the said passage: "In the year of the Lord 840, Heimo, ^a monk of Hersfeld, the third Bishop of Halberstadt, was sent by Louis, son of Louis the Pious, and in the 13th year Bishop of Halberstadt of his ordination, on the 6th day before the Kalends of April, he died and was buried at Halberstadt; in whose place Bishop Hildigrin was ordained." So it reads there. The Annals of Fulda report his death on the 5th day before the Kalends of April in the year 853. Trithemius expressed this passage in the Hirsau Chronicle under the year 847: "There flourished in Saxony," he says, "Haymo, from being ^a monk of the monastery of Hirschfeld, the third Bishop of Halberstadt, who, ordained Bishop in the year of the Lord 840, Indiction 3, presided for 13 years in all holiness and learning." Nevertheless, Haymo could have either been sent by the Abbot of Hersfeld to Alcuin at Tours and have grown up there with Blessed Rabanus, or rather have studied in the monastery of Fulda under the discipline of Blessed Rabanus. Rabanus himself, in the Preface of the book On the Universe, dedicated to Hemmo, writes thus: perhaps ^a disciple of Rabanus. "I am mindful of your good zeal, holy Father, which you had in your boyhood and youth in the exercise of letters and the meditation of sacred literature, when you read with me not only the divine books and the expositions of the holy Fathers upon them, but also the wisdom of this world — the skillful investigations into the natures of things which they composed in the description of the liberal arts and the inquiry into other matters." On account of these words, Serarius also reckons him among the disciples of Rabanus in question 12; for thus in the cited poem Blessed Rabanus is also said to have read with his teacher Alcuin "the scholastic art of meter." The Hemmo who, in the 2nd, 3rd, 4th, 7th, 10th, and 20th years of the Empire of Louis the Pious, wrote various charters of donations of the monastery of Fulda, found in the Antiquities of Fulda published by Pistorius, under Abbots Ratgar, Eigil, and Rabanus — the reasoning of time and learning shows is perhaps to be identified with the Bishop of Halberstadt.

Section 4: Disciples of Blessed Rabanus Promoted to Episcopal Dignity.

[18] Trithemius, in book 1 of the Life, number 18, lists from Meginfrid the more excellent and chief disciples of Blessed Rabanus: From the disciples of Rabanus some of whom afterward flourished as Bishops of various dioceses, others as Abbots of diverse monasteries, others as heads of public schools, others as men illustrious for sanctity or learning. Preeminent among them all is Charles, the successor of Rabanus in the archiepiscopal dignity of Mainz, Charles was not the Archbishop of Mainz if it be proved that he was at that time ^a monk of Fulda, which Trithemius assumes. Concerning him it is thus written in the manuscript Frankish Annals of Fulda from the monastery of Saint Trond, under the year 856: "In the month of February, on the 4th day of the month, Hrabanus, Archbishop of the Church of Mainz, died; the son of Pippin, King of Aquitaine, and Charles, son of King Pippin, who had escaped from the custody of the monastery of Corbie and had defected to King Louis, his uncle, succeeded to the episcopate on the 8th day before the Ides of March, not only by the will of the King but also by the consent and election of the clergy and people." Pippin, established as King of Aquitaine by his father Louis the Pious, was afterward deprived of the kingdom and departed this life in the year 838. His second son, the younger Pippin, invaded Aquitaine; when Charles his brother supported him, he was thrust by his uncle Charles the Bald into ^a monastery — which is thus reported in the Chronicle of Fontenelle, volume 2 of the Writers of France, under the year 849: "In this year, in the month of March, Count Vivian captured Charles, the brother of Pippin, who was heading for Aquitaine to bring help to his brother." And shortly after: "King Charles held ^a general assembly with the Franks in the city of Chartres, tonsured at Corbie in France, at which place Charles, the aforesaid brother of Pippin, was tonsured and immediately directed to the monastery of Corbie." This is Corbie of France, not of Saxony, to which John Letzner incorrectly assigns him in the Chronicles of Corbie in Saxony. Wion, in book 2 of the Tree of Life, under the Archbishops of Mainz, says that Charles, from being King of Aquitaine, first became ^a monk of Saint Peter at Corbie in France, then of the monastery of Fulda, and afterward Archbishop of Mainz — but not even so would he be established as ^a disciple of Blessed Rabanus, who was then Archbishop, since he is said to have left the monastery of Corbie, already ordained ^a Deacon, scarcely two years before the latter's death, in the year 854, according to the Frankish Annals of Bertin; in which, as also in the Capitularies of Charles the Bald, it is read that by the latter's command Pippin, the elder brother of Charles, was also tonsured and led to the monastery of Saint Medard to be kept in the monastic habit, but escaped with the help of two monks. Therefore, the Charles who was ^a disciple of Blessed Rabanus was different from the Archbishop of Mainz: confused with another Charles: but an Eastern Frank by nationality, who was confused by Trithemius with this Charles and reported as promoted to the archiepiscopal dignity.

[19] A second disciple given to Rabanus by Trithemius is Freculph, Bishop of Lisieux in Normandy, ^a Saxon by birth and ^a monk of Fulda. nor was Freculph, Bishop of Lisieux, his disciple. Many have followed Trithemius; no one, as far as we have read, preceded him. He is called ^a disciple of Alcuin by the same Trithemius in the Catalogue of Illustrious Men. Did he perhaps come to the acquaintance of Blessed Rabanus through Alcuin? That Blessed Rabanus wrote on the Pentateuch at Freculph's request, Rudolph testifies below in number 50. Indeed, before the individual books of the Pentateuch, Rabanus — at that time not long since appointed Abbot — prefixed his own prefaces addressed to Freculph, then ^a Bishop, in which it is nowhere insinuated that the latter had grown up under his discipline. Freculph was doubtless older in age. There also survives ^a letter of Freculph to Rabanus before the Genesis dedicated to him, with this inscription: "Freculph, the least of Bishops, to the venerable Abbot Maurus and fellow-priest, greetings in Christ the Son of God" — without any trace even in the letter itself by which he acknowledges him as his teacher. Rather, he glories in another teacher with an insatiable love of venerable wisdom — Elisachar, to whom he inscribed the first volume of his Chronicle, composed, as he says, at his command and out of obedience. a disciple of Elisachar: Elisachar, or Helizachar, was ^a Priest and Canon, given as Abbot to the monastery of Centula (Saint-Riquier) in the district of Ponthieu and to the monastery of Jumieges on ^a bend of the Seine — of whom we shall treat on February 12 in the Life of Saint Benedict, Abbot of Aniane, at whose death in the year 821 he was present.

[20] A third is said to have attained to the episcopal dignity from among the disciples of Rabanus: Altfrid, nor was Altfrid, Bishop of Hildesheim, his disciple, who, sent from Fulda to the Saxon Corvey as ^a scholastic, was afterward ordained as the fourth Bishop of the Church of Hildesheim. But we very much fear that Trithemius may have confused him with Otfrid the monk. Trithemius writes of him in On Illustrious Men of the Order of Saint Benedict, book 3, chapter 207 and book 4, chapter 196, and in the Hirsau Chronicle under the year 847. Wion treats of him under the Bishops of Hildesheim; Letzner in the Chronicle of Corvey, chapter 9, where he is said to have been admitted to the monastic life in the year 829. None of these or other writers makes any mention of either his monkhood at Fulda or his training under Rabanus. In Eggehard, Abbot of Urach, in his Chronicles — published by Brower after the Life of Saint Godehard, Bishop of Hildesheim, among the Stars of Illustrious and Holy Men of Germany — it is read that the fourth Bishop, Altfrid, was established in the year 847, sat for 29 years, died on the day of the Assumption in the year 875 — on which day we find his name inscribed in no martyrology, although Trithemius calls him ^a Saint in book 2, number 15, and Wion in the cited passage. From this Alfrid another Otfrid the Priest is distinct, From this Alfrid ^a different person is Otfrid, Priest and monk of Weissenburg near Speyer, excelling in the knowledge of the stars and of divine things, and the foremost inventor of German orthography. There survives, through the labor of Jean de Cordes, Canon of Limoges, together with the short works and letters of Hincmar, Archbishop of Reims, ^a certain letter of this Otfrid concerning his German orthography and his translation of the Gospels into it, inscribed to Luidbert or Lindtbert, Archbishop of Mainz, in which he says the following concerning Blessed Rabanus: "This book, therefore," he says, "I have taken care to send to your sagacious prudence for approval; and because my small person was educated by Rabanus of venerable memory, educated by Rabanus: the worthy former Bishop of your See, I have taken care to commend it to the dignity of your bishopric and to your wisdom." This Lindbert lived in the episcopal dignity from the year 863 to the year 889, in whose Acts Serarius writes of Otfrid in book 4 of the Affairs of Mainz, and previously in book 1, chapter 11. His learning is also praised by Marcus Welser in book 2 of Bavarian Affairs, Brower in book 1 of the Antiquities of Fulda, chapter 14, and Trithemius in the Hirsau Chronicle under the year 863, in the Catalogue of Illustrious Men of Germany, and in On Ecclesiastical Writers, where he makes him ^a hearer and disciple of Rabanus Maurus, Abbot of Fulda.

[21] To these must be added, or even preferred, Ruthard, who refused the bishopric of Halberstadt offered to him in the year 853 upon the death of Haymo, His disciple Ruthard refuses ^a bishopric, and judged the quiet of the monastic life and the study of the Scriptures to be preferred to honors and wealth. He is said to be enrolled among the Saints in the monastic martyrologies of Wion and Menard, and in the General Catalogue of Ferrarius under October 25 — on which day Trithemius, in the Hirsau Chronicle, writes from Meginfrid that he died full of days and sanctity in the year of the Lord 865. There Louis is called Emperor, who was only King of Germany, son of the Emperor Louis the Pious. That the Passion of Saint Boniface the Bishop was written by him in heroic verse in two books, most beautifully composed, the same Trithemius reports.

Section 5: Various Abbots from Among the Disciples of Blessed Rabanus.

[22] From the disciples of Rabanus Among the illustrious Abbots who glory in Rabanus as their Master, preeminent is Walafrid Strabo, Abbot of Reichenau — ^a learned and wise man, who in the knowledge of letters was regarded as illustrious before all others among his own people, as the contemporary writer Iso, monk of Saint Gall, said in book 2 of his work on the miracles of Saint Othmar the Abbot, Walafrid Strabo, or Strabus, whose Life Walafrid composed in ^a first book, as also that of Saint Gall in two books, as will be more fully said on October 16 and November 16, at their feasts. Trithemius treats of him in book 2 of On Illustrious Men of the Order of Saint Benedict, chapter 35, wrongly divided into two persons, and makes another person of Strabo, ^a monk of Fulda: the former he nowhere admits to the scholastic discipline of Rabanus; the latter, below in book 1 of the Life, number 18, he lists as ^a chief disciple, whom in book 2, number 4, he would have appointed by Rabanus, now Abbot, as head of the school of monks; and in book 2 of On Illustrious Men of the Order of Saint Benedict, chapter 41, he calls his scribe, who used to copy his works from drafts into fair copy. He repeats similar things in On Ecclesiastical Writers and in the Hirsau Chronicle under the year 847. Trithemius is followed by Bellarmine in On Ecclesiastical Writers, Surius, Marguerin de la Bigne, and other most learned men. But when the whole matter is more carefully examined, the Walafrid Strabo or Strabus, Abbot of Reichenau, and the other Strabus, the disciple of Rabanus who first adorned the Glossa Ordinaria on the whole of Sacred Scripture from the records of the ancient Fathers, are one and the same. Among his other works there survive various Poems published from the Library of Saint Gall by Henry Canisius in volume 6 of his Ancient Readings, and inserted in the Library of the Fathers. In these, in ^a certain poem to Grimald, he makes this jest about his own name:

"These things Strabus produced, the most insignificant portion of the Brothers / whom the island of Reichenau nourishes with your prayers. / Although grammatical rule cries that I should be called Strabonem, / I myself wish to be called Strabum: Strabus I shall be."

[23] Admitted to this monastery of Reichenau almost as ^a boy, as the times then allowed, he grew up under the discipline of his teacher Tatto, at the monastery of Reichenau and in that teacher's time, being now fifteen years old and already an adolescent of great promise, he wrote verses, as an adolescent he publishes poems, some of which were sent to Hebo or Ebbo, Archbishop of Reims, and Dega, Chorepiscop of Trier. Again, when he had nearly completed his eighteenth year, under the same teacher Tatto and Abbot Erlebald, he rendered into hexameter verse the vision of the monk Wettin — which Haito or Hetto, then ^a monk at Reichenau after having resigned the bishopric of Basel, had written in prose style — as he states in his preface to Grimald. This vision occurred in the 11th year of Louis the Pious, the year of Christ 824, in the month of October, as Strabus himself testifies in his Poem, and with him agree Hermann Contractus and the most ancient author of the brief Chronicle of the monastery of Saint Gall in volume 3 of the Writers of Frankish History; whose vision is also mentioned by Hincmar in treatise 50 of volume 2 of his works. Strabus began this Poem at Easter, in the immediately following year 825, as we conjecture, and therefore, having been born around the year of Christ 807, he was then nearly completing his eighteenth year. His teacher Tatto survived until the year of Christ 847, when on account of the fame of his name his death is recorded in the aforementioned Chronicle of Saint Gall. He lives at the court of Louis the Pious: From his discipline and the monastery of Reichenau, Strabus was sent away; but when and for what reason is not established. In the 16th year of the Emperor Louis, the year of Christ 829, at about 22 years of age, he lived at the Palace of Aachen and composed verses On the Image of Theodoric, with Scintilla and Strabo as interlocutors, there enjoying the friendship of the Chaplain Grimald, whom he therefore also calls his teacher.

[24] He also attached himself to Blessed Rabanus; but at precisely what time is uncertain. He studies at Fulda under Rabanus, then Abbot; Among the latter's works there survives, in volume 6, ^a Latin-Barbarian Glossary with this inscription: "Glosses of Hrabanus Maurus, Abbot of Fulda, Latin-Barbarian, on the parts of the human body. Walafrid Strabo, the disciple of Maurus:

'Thus does man consist; thus the limbs of his body, / set forth by Maurus, I, Strabus, shall hold fast, with him showing the way.'"

He calls him Abbot in the Preface to the Epitome of Leviticus which he compiled from the larger work of Rabanus, where he says: "The very brief annotation of the following book, that is, Leviticus, I, Strabus, under the direction of the Lord Rabanus the Abbot — ^a man remarkably adorned with the pronouncements of divine knowledge in many things — have taken care to abbreviate, as far as the slenderness of my small talent permitted." Among his Poems, three are found addressed to Maurus Rabanus, Abbot of Fulda, his Master, which Brower published, having excerpted them from there, after the Poems of Rabanus that he edited. Rabanus, then Archbishop, wrote an epitaph for him after his death, concerning which Brower observes in his notes that he was educated in the monasteries of Saint Gall and Fulda. Rather, from what has been said, it is established that he lived at Fulda as an adult. Indeed, unless we are greatly mistaken, imbued with theological and historical studies at the illustrious Academy of Fulda, he wrote the Annals of Fulda, of which we treated above, and collected the records of the ancient Fathers from which he composed the Glossa Ordinaria. Whether he also lived among the monks of Saint Gall, created Abbot of Reichenau, and was created Abbot of Reichenau from being Dean of that monastery, since we have not read this among the ancients, we neither assert it here nor contradict those who so believe. Jodoc Metzler, monk of Saint Gall, discusses this at length in Canisius in the Preface to the Poems of Strabo. He is believed to have been made Abbot of Reichenau in the year of Christ 842, and to have died in 849 — in which year Hepidannus writes thus in the Chronicle of the monastery of Saint Gall, volume 3 of the Writers of France: "Walachfred, Abbot of Reichenau, died. He dies in the year 849. This learned man elegantly compiled the Lives of Saints Gall and Othmar at the request of Abbot Gozbert." The day of his death is assigned in the Journals of the monastery of Saint Gall, volume 1 of Alemannic Affairs, at the 15th day before the Kalends of September: "Walachfred the Abbot died, ^a man most versed in both divine and human letters." Let this suffice for now concerning Walafrid Strabo, other than whom we admit no other Strabo — neither ^a monk of Fulda, nor ^a Frank, nor an Englishman. We shall treat of him again in the Lives of Saints Gall and Othmar.

[25] To Strabo we join the most learned man Lupus, Abbot of Ferrieres — ^a monastery of France in the diocese of Sens, Lupus, ^a Gaul by nation, also called Bethleemiticum. It is surprising that Trithemius did not know that he was ^a disciple of Rabanus. Having found in Saint Aldric — who went from being Abbot of Ferrieres to Archbishop of Sens — ^a patron of his studies, and having been excellently trained under various teachers in divine and human sciences, he left as ^a considerable monument of his talent the Letters addressed to the Emperor Lothar, to Charles King of France and Ethelwulf King of England, to Bishops and other learned men of his age, which Papirius Masson and Chesne brought to light from manuscript codices in ^a separate booklet and in volume 2 of the Writers of France, respectively. In the letter sent from Fulda to Einhard, he writes thus of his education: "It appears sufficiently clear to me that Wisdom is to be sought for its own sake; sent to Fulda by Saint Aldric, and having been delegated by the holy Metropolitan Bishop Aldric to pursue it, I obtained ^a teacher of Grammar and received from him the precepts of the art." And below: "Passing from Gaul to this Transrhenian region, I have come nearer to you. For I was directed by the aforesaid Bishop to the venerable Rabanus, he attends Rabanus as interpreter of Sacred Scripture, that I might from him gain an entrance into the divine Scriptures." Saint Aldric succeeded Jeremiah, who died on December 7 of the year of Christ 828; but he was not yet consecrated, since in the diploma of Louis and Lothar in which various Councils were ordered for the year 829, it was decreed that the future Bishop of Sens should meet in the city of Paris, with the See evidently still vacant. The Council of Paris was held on the 8th day before the Ides of June of that year 829. after the year 829 In what year of his pontificate Aldric sent Lupus to Fulda, we do not read. That he did not depart from there except after the death of Saint Aldric, Lupus himself writes in letter 41 to Bishop Immo of Noyon: "By the favor of our Lord God I have returned safe; and apart from the death of my Lord and Nurturer Aldric — full of misfortune as far as I am concerned — and of certain other friends, there is nothing that I would believe happened to me from outside that was particularly sad. But I am amazed that you asked to be informed what books I wrote or read in Germany."

[26] Not long afterward he was made Abbot, concerning which he writes to Rabanus in letter 40: "To the most reverend Father and outstanding Teacher Rabanus, Lupus sends abundant greetings. I have not been able to thank you hitherto; yet how great ^a gratitude I have felt in my heart, the Knower of hidden things has always perceived. Henceforth, however, if the same God shall have prolonged your life and restored the wished-for peace, it will not be impossible to show by deeds what I bear in my mind. For by the consent of our Brothers, on the 10th day before the Kalends of December, made Abbot of Ferrieres, the monastery of Ferrieres was committed to me, and our Lord Charles, cherishing me with wonderful condescension, has bestowed his favor upon me. May your goodwill, therefore, I ask, deign to commend me, and together with me the congregation entrusted to me, in your sacred prayers — so that, just as you have greatly aided my studies with your erudition, you may temper the difficulty of my office with your constant prayers. Besides, I have heard that you have laid down the burden of your administration and are now intent solely on divine matters, and that you have left to our Hatto ^a care full of toil." The year then passing was 842, around the year 842, when Rabanus had presided over the monks of Fulda for twenty years and — as is here manifest — was simultaneously teaching the Sacred Scriptures as Abbot. He writes to the same Lupus, not yet an Abbot, after the latter's departure from him: "To the venerable Brother and fellow-soldier Lupus, minister of Christ, Rabanus, servant of the servants of God, greetings in the Lord. Since I have been deprived of your desirable presence in body, believe me, I have never been empty of love for you in my mind; but, diligently revolving the zeal which you had in the meditation of the Divine Law and the modesty of manners with which you lived among us — by which you were not ^a little lovable to many — mindful of your request and of my promise, I have composed ^a Collectarium on the Epistles of the Apostle Paul, as best I could." That letter survives before the Collectarium itself in volume 5 of the works. Trithemius mentions this letter in the Hirsau Chronicle under the year of Christ 851, confused with Lupus Servatus, ^a German; where he confuses this Abbot Lupus with Lupus Servatus, ^a German Priest. Concerning the latter we shall treat in the Lives of Saint Maximinus, Bishop of Trier, on May 29, and of Saint Wigbert, Abbot of Fritzlar, on August 13 — both composed by him.

[27] A third among the Abbots, if Trithemius is to be trusted, may be reckoned Lintbert, or Luitbert, the first Superior of the monastery of Hirsau: Lintbert, Abbot of Hirsau, concerning whom we read nothing among the ancient writers; but Trithemius reports very many things, which may be seen, in the Hirsau Chronicle, in which he is said to have been made ^a monk at Fulda at the age of eighteen in the year of Christ 796, first ^a fellow-student and then ^a pupil of Rabanus; created Abbot in the year 838; and to have closed his last day on the 3rd day before the Ides of June in the year 844.

[28] Lintbert's brother is said to have been Buno, Abbot of Hersfeld, and to have lived at Fulda under Abbot Baugolf. To him Lupus inscribed the Life of Saint Wigbert in the year 837; and Buno himself and Abbot Rabanus are said to have dug the foundations of his church in the year 831, according to Lambert of Schafnabourg, Brunwart, Abbot of Hersfeld, who calls him Brun and gives him as successor, upon his death in the year 846, Brunwart — whom Trithemius below in the Life, book 1, number 18, calls Bernard and makes ^a disciple of Rabanus, created Abbot from being ^a monk of Fulda. Under him, the same Schafnabourg writer says, in the year of Christ 850, the church of Saint Wigbert was dedicated on the 5th day before the Kalends of November by Rabanus the Archbishop, and he records his death under the year 875.

[29] Finally, from the school of Rabanus, according to Trithemius in the Catalogue of Illustrious Men of Germany, there flourished at the monastery of Saint Gall Hartmund and Werembert; the former is called by others Hardmudus or Harthmuetus, various others: and was created Abbot of Saint Gall after Grimald, whose administrator he had previously been, in the year 872. Having committed that prelacy to another in the year 884, he lived ^a solitary life in seclusion. Concerning him one should read Hepidannus in his brief Annals, the Monk of Saint Gall in book 2 on the military deeds of Charlemagne, chapter 15, Ratpert on the origin of the monastery of Saint Gall, chapters 8, 9, and 10, and Ekkehard on the affairs of the same monastery, chapters 1 and 2, who writes that he was ^a kinsman and close friend of Rudolph, King of the Burgundians; yet none makes him ^a disciple of Rabanus. Jodoc Metzler, in Canisius in the Preface to the Poems of Walafrid Strabo, omitting Hartmund, asserts that Helperic and Werembert were his disciples; to whom Brower in book 1 of the Antiquities of Fulda adds Hartmund. But we omit ^a more exact inquiry into the others. Rudolph, the writer of his life, we have discussed above in numbers 4 and 5.

Section 6: The Age and Writings of Rabanus Before He Was Abbot.

[30] Proceeding with an even step, we give advance notice that certain errors of Trithemius must be avoided. In the two earlier books of the Life, the years of Rabanus's birth differ from the years of Christ by ^a full three years approximately, which must be anticipated. Chronological errors of Trithemius Trithemius himself removed this three-year discrepancy at the end of book two, where he posits only ^a two-year interval between the deposition of Rabanus from the abbatial office and his promotion to the archbishopric of Mainz, whereas he restores the five years interposed by other authors in the Hirsau Chronicle under Limbert, the first Abbot of that monastery. His words are: "Finally, in the year 842, which was the fourth year of Abbot Lintbert, corrected from his own words, being incited by the frauds of certain persons, he left the monastery of Fulda and, fleeing to Louis, the son of the elder Louis the Emperor, remained as if in exile until the death of Archbishop Otgar of Mainz, who had expelled him — for what reason I do not know. But after five years, Otgar having died, Rabanus was appointed Archbishop in his place in the year of the Lord 847, Indiction 10, by the vote of all; he sat for nine years," etc. So Trithemius there, which is confirmed by the calculation of all chronologists, as will be said in the proper places. To these must necessarily be connected what he writes about his deposition in the Life, at the end of book two: "In the fifty-seventh year of his birth, therefore," he says, "as Meginfrid, afterward ^a monk at Fulda, is the authority, there arose between him and his monks, at the instigation of the devil, ^a certain grave and harmful dissension."

[31] From these passages compared, since Rabanus was in the fifty-seventh year of his age in the year of Christ 842, Rabanus was born in the year 785, he was born not in the year of Christ 788 but three years earlier, in the year 785; and if, according to Trithemius, he was brought to the monastery of Fulda at the age of nine, the year was not 797 but 794. These points will be more firmly established in what follows. Trithemius, in number 11 of book 1, would have Rabanus sent by Abbot Ratgar to his teacher Alcuin in the eighteenth year of his age, which he incorrectly assigns to the year of Christ 806, when it is certain from what has been said above that Alcuin died in the year 804. Then it is manifest that Ratgar, by whom — according to the consensus of all writers — Rabanus was sent to Alcuin, was established as Abbot not in the year 804, as Trithemius here states, but in the year 802, as was demonstrated above. sent to Alcuin in the year 802, Rabanus was then, by our calculation, in his seventeenth year — an age that must necessarily be conceded so that in the last two years before the death of Alcuin, and indeed not even ^a full two years, he could be trained by him in theological learning. Whether after the death of Alcuin he continued his studies under his successors, so that the six years that Trithemius writes (number 15) he remained with Alcuin may thus be considered completed, we nowhere read.

[32] In the twenty-fourth year of his age (which according to the established calculation is the year 810, he is placed over the school of Fulda in the year 810, not the year 813) he is placed by Trithemius (number 17) as head of the schools of Fulda. In which office he wrote two books On the Holy Cross, one in metrical style and the other in prose. Concerning this work, Candidus — who flourished under that Abbot for his distinction in letters and learning, having been placed in charge of the Fulda schools — introduces Rabanus speaking with him in the Preface to the Life of Abbot Eigil thus: "'Exercise yourself in reading,' he said, 'and add something useful by composing. For when I formerly resided in the same place where you now dwell, by the inspiration of divine grace I began ^a book in prose and verse in praise of the Holy Cross, and completed it with laborious effort for the faithful to read.'" Rudolph, below in the Life, number 49, writes that Rabanus testified he writes the books On the Cross, that he first wrote around the thirtieth year of his age two books in praise of the Holy Cross, etc. That testimony seems to be drawn from the poem cited above in number 14, which in the persona of his teacher Alcuin he directed to Saint Martin, where he sings thus:

"But when he had completed six lustra, now attempting to write, / to the praise of Christ he produced this book with skill."

Where with Baronius, in Serarius book 4 of the Moguntine Affairs, on Rabanus, question 10, by six lustra thirty years are rather to be understood than twenty-four, although it is the opinion of some that only four years are comprised in ^a lustrum. Trithemius, in number 29 of book 1 of the Life, states that this thirtieth year of his age, in which he too reports this work On the Holy Cross was completed, was the eight hundred and eighteenth year from the Lord's nativity. But, in the year 815, as we have now more often warned, when three years are subtracted therefrom, the fifteenth year of that century corresponds most accurately with his thirtieth year of age. By exactly the same error, Trithemius writes in number 30 of the same book that Eigil succeeded Abbot Ratgar upon his death in the year of Christ 820, and must be corrected from the Annals of Fulda, with this reckoning of time and succession assigned: "In the year 817, Ratgar, Abbot of the monastery of Fulda, accused by the Brothers and convicted, was deposed; and in the year 818, Eigil was elected and ordained Abbot of the monastery of Fulda."

[33] The year in which Rabanus was promoted to the Priestly order we find assigned only in Trithemius, in number 14, as the thirtieth of his age, which has been proven above to correspond to the fifteenth year of the same ninth century. As Priest he writes On the Training of Clergy Rabanus gratefully recalls his own ordination in the Preface to his three books On the Training of Clergy, which he dedicated to Haistulph, Archbishop of Mainz, addressing him among other things thus: "I willingly submit myself always to your instruction, from whom I recall having received ecclesiastical dignity." The year then passing was the nineteenth of the same century, as he observes in the Epigram after the end of these books addressed to the same Haistulph, in these verses:

"For because you dedicated the temple of the gracious Martyr, / Through his servant the Martyr himself also gave this gift. / For it is the eight hundred and nineteenth year, in the year 819, / Since the gracious Savior came to earth."

Concerning this dedication, the Annals of Fulda agree with Rabanus: "In this year 819, the basilica of Saint Boniface the Martyr in the monastery of Fulda was dedicated by Archbishop Hestulf in honor of the Lord Savior and of all His Saints, and the bones of the holy Martyr were translated on the Kalends of November."

[34] To the same Haistulph, Rabanus then inscribed the eight books on Matthew which he had expounded, on Matthew, and Homilies, having been made Abbot and various homilies composed at his urging. In the former preface he calls himself an unworthy Priest; in the latter, ^a lowly servant of the servants of God — having then been elected Abbot of Fulda. Concerning the year of this, the same controversy remains with Trithemius, because in book 2 of the Life, number 2, he would have it that upon the death of Eigil in the year 825, Rabanus succeeded in the thirty-seventh year of his age — which we also retain, but with three years again subtracted, it must be joined to the year of Christ 822, in the year 822, in which the Annals of Fulda have this: "Eigil, Abbot of the monastery of Fulda, having died, received Rabanus as his successor." Hermann the Lame agrees in his Chronicle: "In the year 822, at Fulda, Abbot Eigil died; Rabanus, ^a learned man and outstanding expositor of the divine books, succeeded him." And Marianus Scotus, ^a monk of Fulda, in book 3 of his Chronicle, age 6: "In the year 822, Eigil, Abbot of Fulda, died, and Rabanus succeeded him." In that office, as Rudolph says in number 5 of the Life, he was himself ^a public Professor either instructing others in sacred letters — as is confirmed from what was said above — or in reading or dictating, he nourished himself on the divine Scriptures, as the distinguished expositions of those Scriptures, which we shall now discuss, attest.

Section 7: The Writings of Rabanus After Being Made Abbot.

[35] When Rabanus had been made Abbot of the monastery of Fulda, first Bishop Freculph urged him to illuminate the Pentateuch with his observations. He writes on the Pentateuch for Bishop Freculph. The inscription of the letter sent reads: "Freculph, least of Bishops, to the Venerable Abbot Maurus and fellow Priest, greetings in Christ the Son of God." It concludes with this formula: "My insignificance enjoins upon your fraternity — since I have confidence in your love as well as your obedience — that you apply the effort of so great ^a work with all speed; I confidently command it. Farewell, Brother, and be ever mindful of us." Abbot Rabanus delayed for Freculph, although entangled in many difficulties of his office. Thus he testifies in the Preface before Genesis inscribed to him: "Since on account of the care of the Lord's flock, lest it lack necessities, I am so occupied that it is permitted me neither to read through the sayings of others nor to devise my own." And in the preface before Leviticus: "Since dwelling in desolate places, I am detained by the greatest occupation, by which I am daily compelled to serve and provide necessities for the servants of Christ living under the Rule of Saint Benedict."

[36] Having completed the commentaries on the Pentateuch, at the request of Bishop Frederick he expounded the book of Joshua. On Joshua, for Saint Frederick, Bishop of Utrecht. Brower, in his annotations to the Poem of Rabanus inscribed to the same Frederick, confesses that he does not know the see over which he presided — which is surprising, given what befell so diligent an investigator of Rabanus's works; since in the Preface before Judges and Ruth (whose words we give below) he is called Bishop of the Church of Utrecht. That exposition survives in manuscript, divided into three books, in the possession of our Pierre-Francois Chifflet, who at our request sent ^a transcript of the Prologue from Dijon, from which we report ^a few things: "To the Lord," he says, "most blessed and most to be venerated with the duty of true charity, Bishop Frederick — Rabanus, most worthless servant of the servants of God, greetings in Christ. Your zeal and diligence in the meditation of the Sacred Scriptures are praised by many who know your holiness — and deservedly, because you are assiduous in reading and frequent in teaching, as the nature of your Order requires, which the Savior together with the Apostles calls the light of the world... Nor is what you do absurd, although we are unequal and unworthy for this office, since you seek there the confirmation of the sacred law whence you received the beginning of the Christian religion. Matt. 5:14 The most holy Bishop, therefore, and most blessed Martyr of Christ, Boniface, converted the Frisian nation — over which your love presides — to the faith of Christ not only by the word but also by the shedding of his blood." These words are to be understood of the See of Utrecht, formerly the Metropolis of the Frisians. Saint Frederick is venerated on July 18. In what year he was slain is not sufficiently established among authors. The manuscript Acts require that the Emperor Louis the Pious had been restored to liberty from the custody into which he had been placed by his sons — which occurred on the Kalends of March in the year 834. To the Emperor, his wife Judith was soon brought back from Italy, slain in the year 834 to whose machination the murder of Saint Frederick is attributed. Then in the same year, as he had predicted on his deathbed according to the same Acts, ^a fleet coming from the Danes into Frisia (as is read in the Annals of Bertinus) devastated some part of it, and proceeding thence through Old Utrecht to the market town called Dorestad, they plundered everything, killed some people, carried others away as captives, and burned ^a part of it with fire. So much concerning the year of the slaying of Saint Frederick, to whom Rabanus had sent the elucidated Joshua not long before, as will be evident from what is soon to be said. He offered the same books, but some years later, to the Emperor Lothar, as the latter gratefully testifies in ^a letter to Rabanus appended to his exposition of the Prophet Ezekiel.

[37] Bishop Humbert of Wuerzburg, in his letter to Rabanus prefixed to the exposition on Judges, reports the following: "I have heard that you have produced ^a discourse on the Heptateuch, and on the Gospel of Matthew, and also on the Kings — with the help of heavenly grace and likewise relying on the authority of the ancients — and have usefully dictated many things in writing; wherefore, on account of our familiarity, I beseech your Fraternity that you endeavor to write to me and to send me your little works." The neighboring Bishop Humbert could then know of these books expounded by Rabanus, even though not all of them had yet been made public. On Judges and Ruth, for Humbert, Bishop of Wuerzburg, He calls the Heptateuch the first seven books of the Bible: namely, the Pentateuch together with the books of Joshua and Judges — as Rabanus clearly explains in his response to Humbert, which is itself the Preface to Judges: "You have deigned," he says, "to write to me asking that I send you our little work on the Heptateuch. I have done what I could, and the most recent part of it — that is, on Judges and Ruth — which I had at hand at present, I have now sent, consecrated to your name.

The commentaries on the earlier books, that is, on the Pentateuch of Moses, which I produced — not without labor — at the request of the holy man Freculph, I have already sent to him for copying; when I receive them back, I shall send you ^a written copy. The exposition of Joshua, however, I recently sent to Frederick of blessed memory, Bishop of the Church of Utrecht; this likewise, when it has been returned to me, I shall take care to entrust to you, if it be God's will. around the year 835: We have said that Saint Frederick was slain in the year 834; in that same year or certainly the following year, 835, these things were written.

[38] As Rabanus progressed in his commentaries, he dedicated to Hilduin, Abbot of Saint-Denis, the four books of Kings, On the books of Kings, for Hilduin, Abbot of Saint-Denis, addressing him thus in the Preface: "Since your holiness deigned to suggest to our insignificance, through ^a certain Brother of ours whom we sent to the Palace last year, that some useful volume should be sent to you." And in the Preface to the books of Chronicles, addressed to King Louis: "Some years ago," he says, "at the request of Abbot Hilduin, I produced four books of commentary on the books of Kings according to the sense of the Catholic Fathers, on Chronicles which I also presented in person to your most holy father, the Emperor Louis, at our monastery." Hence the error that this preface is not to the Emperor Louis, as is read in the printed works, but to his son Louis, King of Germany. However, to the Emperor Louis, at the urging of the Emperor Louis, as Rudolph writes, he could have initially produced these with ^a separate preface addressed to him, which has perished.

[39] At about the same time, he presented to the Empress Judith, wife of Louis the Pious, his exposition on Judith and Esther — [on Judith and Esther, for the Empress Judith; on Maccabees; on Wisdom and Ecclesiasticus, before the year 840:] prefacing the former in metrical style, the latter in prose. But it is surprising that in both cases this was omitted from the title by the editors of his works. Not long afterward, he inscribed the explanation of the books of Maccabees to Gerold, Archdeacon of the sacred palace of the Emperor Louis, and that on Wisdom and Ecclesiasticus to Otgar, Archbishop of Mainz. He mentions all of these in the preface before Jeremiah addressed to the Emperor Lothar, where he writes thus: "After the brief commentaries which my insignificance produced on the Heptateuch and on the books of Kings and Chronicles, after the short explanations of the Histories of Esther, Judith, and the Maccabees, as well as of the book of Wisdom and Ecclesiasticus, and the labors of my other little works, I finally turned my hand to Jeremiah." On Jeremiah Concerning the time he adds this: "The work of exposition on the Prophet Jeremiah, which I had begun while your father of blessed memory, the Emperor Louis Augustus, was still alive, and had completed after his death, I commit to your devotion and authority alike." The Emperor Louis the Pious died on the Kalends of July in the year 840. To the Emperor Lothar. Hence it is clear regarding the principal works written by Rabanus up to that time, and in what order each was completed. Sigebert, not without error, refers the published treatises on the books of Wisdom and Ecclesiasticus to Otgar the Bishop to the year of Christ 827, though they must have been published toward the end of the reign of Louis the Pious.

[40] Nor was Rabanus content with these lucubrations alone; he diverted his mind from other affairs. In the year 831, on the Monday, the 6th day before the Ides of July, together with Buno, Abbot of Hersfeld, he laid the foundation of the church of Saint Wigbert, occupied meanwhile with various other affairs, whose relics had been translated from Fritzlar to Hersfeld with the approval of Charlemagne. Lambert of Schafnaburg should be consulted in his Chronicle. Rabanus also received relics of various Saints from Italy and arranged for them to be translated to his monastery of Fulda with solemn ceremony in the years of Christ 835, 836, and 838, as Rudolph, an eyewitness, describes at greater length below in chapter two and the six following chapters. How great the industry with which the Abbot increased the revenues of his monastery is shown to us by the charters of more than one hundred and twenty donations then made, published by Pistorius in the Antiquities of Fulda.

Section 8: The Remaining Writings of Blessed Rabanus After Laying Down the Care of the Abbacy.

[41] In those times Walafrid Strabo and Lupus of Ferrieres were with Rabanus, as was said above. The former took care to abbreviate the very brief annotation on Leviticus as handed down by Lord Abbot Rabanus, as he informs the reader in his Preface. And at the request of Lupus, still ^a Deacon, he composed the Collectarium on the Epistles of Paul he writes on Paul for Lupus of Ferrieres, before the year 842, and sent it to him after his return from the monastery of Fulda to Gaul, where on December 23 he was made Abbot of Ferrieres — before which Rabanus had relinquished the abbatial care of Fulda together with the office to Hatto in the year of Christ 842. "When," says Rudolph, "he had nobly governed the monastery entrusted to him for twenty years, and had simultaneously written these distinguished volumes." Lambert of Schafnaburg in his Chronicle: "In the year 842, Lothar was expelled from the kingdom, and Abbot Raban from the monastery." Concerning Trithemius, enough has been said above.

[42] That the same Rabanus also illuminated the remaining books of both the Old and New Testaments with his interpretation is affirmed by Trithemius and other more recent writers, following Honorius of Autun, who in his book On the Illustrious Writers of the Church says that Rabanus wrote ^a wonderful book on the mystery of the Holy Cross and expounded the entire Old and New Testament. But these remarks can be considered as drawn from Rudolph, who says that, at the exhortation of the Brothers and friends, he undertook to write expositions of the divine books, of the Old as well as the New Testament, and afterward enumerates only those of which we have treated — by his remaining silence intimating that Rabanus did not expound other books of Sacred Scripture before his deposition from, or voluntary resignation of, the abbatial governance. The exposition on the Prophet Ezekiel, published some time after that on Jeremiah, on Ezekiel, for the Emperor Lothar, he inscribed to the same Emperor Lothar, alleging the infirmity of his body. Rudolph does not mention it, ^a clear sign that Rabanus wrote these things after his liberation from the care of the abbacy.

[43] Trithemius enumerates in his book On Ecclesiastical Writers, On the Illustrious Men of the Order of Saint Benedict, in the Catalogue of Illustrious Writers of Germany, and below in book 3 of the Life, number 11, his exposition on Ezra and Nehemiah, Tobit, Job, the Psalter of David, the Proverbs of Solomon, Ecclesiastes and the Song of Songs, Isaiah, Daniel, and the twelve whom we call the Minor Prophets. On the Gospels of Saints Mark, Luke, and John; on the Acts of the Apostles; the Catholic Epistles; and the Apocalypse. In enumerating the books, Trithemius, by frequently wavering, indicates that he had not himself examined them. Thus, although elsewhere he had assigned ^a single volume, below in the Life he attributes multiple volumes to the exposition on Job, the Psalter, Proverbs, Ecclesiastes, the Song of Songs, the Acts of the Apostles, and the Apocalypse. On Isaiah he asserts now twenty, elsewhere only eight, books were composed. The opening words of his interpretation of that Prophet and also of the Gospel of Saint John are cited, which in other sources remain unknown along with the works themselves. That he wrote on Daniel is established from the preface to the books of Maccabees addressed to King Louis, on Daniel, for King Louis, in which this is found: "Last year I sent the treatise on the Prophet Daniel, which I had composed not only from the sayings of our predecessors but also from those of our own insignificance. Now, however, since the time at which the Roman Church has ordained that the books of Maccabees be read in the Church has arrived, I present the exposition of those same books — which I had dictated some years ago at the request of friends, in both the historical and allegorical sense — to your Excellency." To the same King Louis he inscribed an exposition on various Canticles: "Recently," he says, "when I came to you at the cell of our monastery and various Canticles, which is called Ratesdorf, having been summoned, and there was conversation between us about the Sacred Scriptures, you deigned to persuade me to expound for you in the allegorical sense the Canticles which the holy Church sings in the Matins Lauds." Trithemius and others substituted in the place of this an exposition on the Song of Songs; and Sigebert in the Catalogue of Ecclesiastical Writers,

chapter 90, by ^a similar error cites as his exposition on Ezra what was in fact composed on Esther and Judith. He had but slight knowledge of his works. Allegories of Sacred Scripture, Finally, since the Allegories on the whole of Sacred Scripture composed by him survive, it could easily have been popularly believed that he had expounded the sacred books of both Testaments.

[44] I pass over the poetic verses and other minor treatises published by Rabanus on various occasions, which Rudolph enumerates in number 11: On the Ordination of Co-Bishops, addressed to Drogo, Bishop of Metz; ^a letter recently published by our Sirmond On Predestination, Grace, and Free Will, addressed to Noting, Bishop of Verona — various treatises. in whose Preface he reports the latter's visit to the Emperor Louis; On Oblation according to the Rule of Saint Benedict; On the Honor and Observance Owed to Parents; and certain other works addressed to the Emperor Louis, which were written during his lifetime along with the preceding ones. On Consanguinity and the Tricks of Magicians, addressed to Abbot Bonosus — perhaps his successor Hatto, who was called Bonosus. Then these, together with the following treatises — On Penance and the Canons, addressed to Archbishop Otgar, and On Computation — were written at the beginning of his five-year leisure after abdicating the abbatial dignity, during which time Rudolph completed his own treatise.

[45] Continuing in his writing, Rabanus completed the expositions which we have assessed on Ezekiel, Daniel, various Canticles, and whatever other books on Sacred Scripture lie hidden, along with other treatises of various kinds; On the Universe, for Hemmo, Bishop of Halberstadt. among which stand out the twenty-two books On the Universe, or On the Nature of Things, or On the Meaning of Words and the Mystical Signification of Things, addressed to Hemmo, Bishop of Halberstadt, whom he addresses thus in the Preface: "After Divine Providence released me from the care of external affairs and elevated you to the office of pastoral care, I was considering what I might compose in writing that would be pleasing and useful to your holiness." He later submitted the same work to King Louis at his request, with ^a letter still prefixed to the work. In the third year of this five-year leisure — the year of Christ 844 of that century — he sent the book which he had formerly composed in praise of the Cross to Pope Sergius, to be offered to Saint Peter, through the monks Ascrih and Hruodbert of the monastery of Fulda, as the Annals of Fulda report for that year. After the return of these monks, he wrote the letter to Count Eberhard against Gottschalk, recently published by our Sirmond.

[46] The Commentaries on the Rule of Saint Benedict, which are contained under the name of Rabanus in volume 6 of his works, are attributed by others to Smaragdus — whether he was the Abbot of the monastery of Saint Michael in Lorraine or Saxony, The Commentaries on the Rule of Saint Benedict do not appear to be by Rabanus. or Saint Ardo Smaragdus, ^a monk of the monastery of Aniane in Septimania, whom we shall celebrate on March 8, on which day we shall inquire into this more precisely. Aimon, ^a monk of Fleury, attributes them to Smaragdus in his sermon on Saint Benedict with these words: "Smaragdus also, having composed ^a commentary on his Rule, prefixed these little verses:

'Whoever prefers to ascend to the eternal kingdom / Must raise his mind to the starry heavens.'"

This metrical preface is also appended to these commentaries even in the edition under Rabanus's name, though it is lacking in the earlier edition in which Smaragdus was published with the commentaries of John de Torquemada on the same Rule of Saint Benedict, printed at Cologne in the year 1535. Concerning the Martyrology of Rabanus, we have treated it in section 8 of the General Preface before January.

Section 9: The Archbishopric of Mainz of Blessed Rabanus. Councils Held by Him.

[47] Whatever difficulty there was in the chronological reckoning of Blessed Rabanus has now been largely resolved. The one matter concerning the intervening leisure which he enjoyed after leaving the abbatial dignity until the death of Otgar, Archbishop of Mainz, must be very briefly revisited. Trithemius in book 2 of the Life, number 16, assigns only two years — but in the Hirsau Chronicle he requires five years, and more correctly. Rudolph, in the Life, number 49, says that after he had governed the monastery for twenty years, having laid down the burden of pastoral care, he withdrew to the church of Saint Peter on the hill constructed to the east of the monastery. That he was made Abbot in the year 822, we have proven above; therefore he withdrew, leaving the abbatial office, in the year 842, in agreement with Schafnaburg's Chronicle; Blessed Rabanus becomes Archbishop of Mainz in the year 847. and after ^a five-year interval, in the year 847, Otgar, Bishop of Mainz, died on the 11th day before the Kalends of May; and in his place Rabanus was ordained on the 5th day before the Kalends of July — so it must be said according to the Annals of Fulda published by Pithou and Du Chesne; or rather the 6th day before the Kalends of July, as is read in the same manuscript Annals of Saint-Trond and in those published by Freher. Schafnaburg and Marianus Scotus and others agree on the year. Trithemius here in book 3 of the Life, number 1, says that on the 6th day before the Kalends of July, or June 26, on the feast of Saints John and Paul the Martyrs, Rabanus was consecrated. In reckoning his age, the same writer's calculation must be corrected. He had taught before, from Meginfrid, that in the fifty-seventh year of his age he had withdrawn from the abbatial office after being deposed; and we have proven that not merely two years but five years intervened before he was ordained Archbishop. That he was therefore in not the fifty-ninth year of his age, at age 62, but the sixty-second, is certain from what has been said.

[48] He celebrated three Councils. The first, by command of King Louis, around the Kalends of October in the first year of his archbishopric — the year of Christ 847 — on account of the frequent complaints deposited before the King He celebrates the First Council in the year 847 that the goods of the Churches, their rights, and their persons were continually being invaded by laymen, as Baronius observes at that year, number 25. From the synodal letter with the appended chapters sent to King Louis, it is clear that it was ^a Provincial Council: "To your most worthy Reverence," they say, "we your most humble servants have made known — namely Rabanus, unworthy Archbishop of the Church of Mainz, together with my co-Bishops who pertain to the diocese of the aforesaid Church: with the Bishops of the Province: that is, Samuel, Egorbald, Baturat, Hebo, Gorbrath, Hemmo, Waltgar, Ansgar, Otgar, Lanto, Solomon, and Gebehard, together with the rest of our colleagues — the Chorepiscopi, Abbots, monks, Priests, and the remaining Ecclesiastical Orders."

[49] The Sees of the co-Bishops under Mainz are these twelve: Verden, Hildesheim, Halberstadt, Paderborn in Lower Saxony and Westphalia; Wuerzburg in Franconia; Worms, their Sees. Speyer, Strasbourg on the Rhine; Eichstaett on the Altmuehl not far from the Danube; Augsburg on the Lech in Swabia; Constance on the Lake of Constance, also called the Bodensee; and Chur among the Rhaetians on the German Alpine ridges. To these the aforesaid twelve Bishops are to be assigned in this manner: Waltgar to Verden; Ebbo, here called Hebo, to Hildesheim; Hemmo to Halberstadt; Badurad, or Baturat, to Paderborn; Godebald, Gausbald, Gosbald, or Gotswaldus, here called Egorbald, to Wuerzburg; Samuel to Worms; Gebehard to Speyer; Otger, here Otgar, to Eichstaett; Lanto to Augsburg; Solomon to Constance — in which the reckoning is straightforward. There remain Strasbourg and Chur: to the former, Bernalt is thought to have presided, whom Gorbrat perhaps succeeded upon his death; to Chur, Verendarius is assigned by others, who is here perhaps called Anscharius — unless the Archbishop Saint Anschar, expelled from Hamburg, was present at that time, but he would have held the second place after Rabanus. In his Life on February 3 we treat of Waltgar at number 37, and various notes: of Solomon at number 39, of Bernalt or Bernold of Strasbourg at number 20; more frequently of Ebbo, especially at numbers 20 and 56 and sections 10 and 15 of the Prolegomena; of Otgar of Eichstaett, at the Life of Saint Walburga on February 24. The latter took part in ^a military expedition in the year of Christ 857, according to the Annals of Fulda; while Solomon and Gebehard were present at the confederation or pacification entered into between Charles the Bald, Louis, and their nephew Lothar at Koblenz in the year 860. The latter was again sent, according to the Annals of Bertinus, to Charles the Bald for the purpose of completing another peace treaty in the year 863. Brower, in his annotations to the Poems of Rabanus, number 4, conjectures that Regensburg was then subject to the Metropolitan of Eastern Francia, supposing that for Baturat, erroneously written, one should here read Baturicus, Bishop of Regensburg — which collapses on the basis of what has already been said.

[50] That Rabanus convened ^a second Council in the following year around the Kalends of October is read in the same Annals of Fulda. He holds ^a Second Council in the year 848, This was generally considered more celebrated on account of Gottschalk being condemned for heresy in it and sent back to Reims to his proper Archbishop, Hincmar. Which Bishops Rabanus summoned to this Council we nowhere read among the ancient writers. We conjecture that the same co-Bishops assembled who in the previous year had gathered as pertaining to the diocese or province of the Church of Mainz. with nearly the same Bishops. It is doubtful whether others were added who lived in the kingdom of Louis under other Archbishops, as was done at the third Council, soon to be reported. Hincmar, in Flodoard, book 3, chapter 13, in ^a letter to Pope Nicholas — which is number 17 in volume 2 of his works — reports that Gottschalk was condemned by all the Bishops of Germany, the Germany of which, together with Bavaria, Louis was at that time called King. In this Germany, besides the aforementioned Bishops, the Archbishop of Hamburg — who was then also Archbishop of Bremen — and also the Bishops of Minden, Osnabrueck, and Muenster, who were subject to the Archbishop of Cologne under the Emperor Lothar, were reckoned. Whether the Bishops of Bavaria were also present is entirely uncertain.

[51] That none were summoned from the kingdoms of Lothar or Charles the Bald is more strongly supported by the fact that Gottschalk was not sent to Hincmar in western Francia until he had confirmed by oath that he would never return to the kingdom of Louis, as the Annals of Fulda attest. We are greatly surprised that Baronius at this year, number 4, and other great men adduce the catalogue of Bishops and Abbots inserted by Trithemius in the Hirsau Chronicle, and that only ^a single error is criticized — namely, that he said the Bishops assembled at the command of the Emperor Lothar, when in the kingdom of Germany pertaining to Louis, Lothar had no authority to conduct affairs. (in which Trithemius is corrected) Among the Bishops of Germany under the kingdom of Louis, the first reckoned by Trithemius is Altfrid, Bishop of Hildesheim; but he succeeded Ebbo, who died on March 20, only in the third year from then, namely 851, as was said above and at the Life of Saint Anschar. The Luderic of Bremen whom he cites, we have said died within one or two years before the same Life of Saint Anschar, number 6. The Hetti, Archbishop of Trier, whom he adds as summoned from the kingdom of Lothar, is reported to have departed this life in the year 847 by the Annals of Metz written by ^a contemporary. Furthermore, he includes Hildebold, Archbishop of Cologne, who also appears to have departed this life before this year, as is gathered from the same Life of Saint Anschar, number 38. Among the Abbots of Germany is listed Einhard, Abbot of Seligenstadt, whom we noted rather died in the year 843, on January 28, before the Life of Charlemagne, number 9. We give the very words of Trithemius with these corrections applied: "Among others," he says, "there were present with Rabanus those most celebrated men: the Bishops Hetti, Archbishop of Trier; Hildebold, Archbishop of Cologne; Altfrid, Bishop of Hildesheim; Haymo, Bishop of Halberstadt; Luderic, Bishop of Bremen. Lintbert, the first Abbot of Saint Aurelius at Hirsau; Waldo, Abbot of Fulda; Einhard, Abbot of Seligenstadt; Brunwart, Abbot of Hersfeld; Bertolph, Abbot of Mettlach; Adventius, Abbot of Metz, afterward Bishop there; Radulph, Abbot of Saint-Medard of Soissons, afterward Archbishop of Bourges; and many other Bishops, Abbots, and monks, among whom very many were most famous for their life and learning." Of these, Saint Radulph, enrolled among the Saints, is venerated on June 21. Claudius Robert in Christian Gaul also honors Adventius with the title of Saint; his kinsman Bertolph was made Archbishop of Trier from being Abbot of Mettlach. He who is here called Waldo, Abbot of Fulda, is to others Hatto, also surnamed Bonosus — concerning whom and others we treat frequently in connection with this Life of Rabanus. The same Trithemius, in the cited Hirsau Chronicle under the year 851, says that Lupus Servatus also attended this Synod. However, since the testimonies of more ancient writers are lacking, and Hincmar mentions only the Bishops of Germany, so many Abbots of Gaul summoned from the kingdom of Charles the Bald seem rather to be deleted.

[52] Finally, that Rabanus held ^a third and most celebrated Council by command of King Louis in the year 852, He holds ^a Third Council in the year 852. with all the Bishops and Abbots of Eastern Francia, Bavaria, and Saxony, is reported by the Annals of Fulda. But would that its Acts, if they lie hidden anywhere in decaying parchments, might at last be extracted and brought back to life! So much for the Councils. What works he principally composed in his old age as Archbishop, we nowhere read among the ancients. Among other things nobly accomplished, Schafnaburg records under the year 850 the dedication of the church of Saint Wigbert on the 5th day before the Kalends of November by Rabanus, Archbishop of Mainz.

Section 10: The Death of Blessed Rabanus. His Name in the Sacred Calendars.

[53] Lambert of Schafnaburg in his Chronicle says: "In the year 856, He dies in the year 856, Archbishop Rabanus died; Charles succeeded him." Marianus Scotus, Sigebert, and the remaining chronographers generally agree, along with the Annals of Fulda. Trithemius assents below in the Life, book 3, number 14, in the Compendium of the Life, and in the Hirsau Chronicle. But in the Catalogue of Illustrious Writers of Germany and in On the Illustrious Men of the Order of Saint Benedict, book 2, chapter 39, and book 4, chapter 81, he writes that he died in the year 855. William Eisengrein in his Catalogue of Witnesses to the Truth asserts that he died in the year 857. But credence must be given to the more ancient authorities. The same Trithemius, in the Compendium of the Life and the Catalogue of Illustrious Writers of Germany, adds that he was then in the sixty-eighth year of his age. But according to the chronology established above, with three years added, he who was born in the year 785 must be said at the age of 71, to have reached the seventy-first year of his age. On the month and day of his death, Trithemius stands apart from others almost alone, assigning in the Life and its Compendium the 6th day before the Kalends of November, in the ninth year of his pontificate, which he says was completed in the Catalogue of Writers of Germany. In the Compendium of the Life he adds the fourth month beyond the ninth year, which he had established in the same place and in the Acts as ordained on June 26 of the year 847. In the Annals of Fulda, published by Du Chesne, Pithou, and Freher, the matter is reported thus: "In the year 856, in the month of February, February 4, on the 4th day of the month, Rabanus, Archbishop of the Church of Mainz, died, having held the bishopric for nine years, one month, and four days; Charles succeeded him," etc. But since in the same Annals he is said to have been ordained Archbishop on the 6th or 5th day before the Kalends of July, necessarily, with one month and four days added, he would have died on July 31 or August 1. The manuscript copy of the Annals of Fulda from the monastery of Saint-Trond in Belgium does not have those words about the nine years, one month, and four days in the bishopric — these having been ineptly inserted later by another hand. It thus reports: "In the year 856, in the month of February, on the 4th day of the month, Rabanus, Archbishop of the Church of Mainz, died; Charles, son of King Pippin, who had escaped from the custody of the monastery of Corbie and defected to King Louis his uncle, in the 9th year of the Archbishopric, succeeded to the bishopric on the 8th day before the Ides of March." From which it is certainly deduced that he died in the ninth year of the bishopric, not yet completed, with three months and about twenty days remaining.

[54] On this 4th of February his name is inscribed in the monastic Martyrologies. Wion: "At Mainz, Saint Rabanus the Archbishop and Doctor of the Church, who after ^a life spent in the composition of books and in preaching, illustrious for his holiness, migrated to Christ." Dorgan: "Saint Rabanus, Archbishop and Doctor of the Church." Menard: "At Mainz, Saint Rabanus, Bishop, distinguished for his learning." His name in the Martyrologies on February 4 and September 26. There follows Ferrarius in the general catalogue of the Saints: "On this day, at Fulda, Saint Rabanus, Bishop of Mainz." And again from the German Calendar, on September 26, or the 6th day before the Kalends of October: "At Fulda in Germany, Saint Rabanus, Bishop of Mainz." Trithemius had placed the death on the 6th day before the Kalends of November, or October 27; from which either Ferrarius or the author of the German Calendar erred by an entire month. In perhaps the same manner, David Camerarius in the Menology of the Saints of Scotland preferred to transfer him from the 4th of February to the 4th of January. His words we have examined above. Brower criticizes these martyrologists with this judgment in his annotations to the Epitaphs of Rabanus, number 6: "That Rabanus is numbered among the Saints, although certain private writers indicate this, is nevertheless neither approved nor heeded in public, not even here at Fulda" — namely, that he be honored with an Ecclesiastical office.

[55] Trithemius in book 3 of On the Illustrious Men of the Order of Saint Benedict, chapter 199, numbers him among the Saints and Canonized, about whom he states in his preface that he treats in that book. Furthermore, in book 3 of the Life, number 16, he says

that there was ^a great concourse of the people to his tomb, and many miracles were reported to have occurred; then that his chapel had remained without honor; and finally that his most holy body was translated from Mainz to Saxony in the year 1515, Relics translated to Saxony and that he had described that Translation in ^a special treatise, which it has not been possible to see up to now. In its place we give what the same Trithemius writes concerning this Translation in the Life of Saint Maximus, Archbishop of Mainz (who is venerated on November 18): "When Albert," he says, "in the first year of his Pontificate of Mainz, but the second of Magdeburg, for the love of God and the reverence of the Saints, was devoutly visiting the sacred churches at Mainz by going around them in his customary manner, he entered the basilica of Saint Alban the Martyr; and seeing the holy bodies of the aforesaid ten Bishops lying neglected without honor, using no less Apostolic than ordinary authority, he removed the entire body of Saint Rabanus, the former Archbishop, and half of the body of Saint Maximus the Bishop, with the permission of the Canons, and translating them into Saxony, placed them at the town of Halle in the basilica of the castle of Saint Maurice with ^a solemn processional office, in the year of the Lord's nativity one thousand five hundred in the year 1515: and fifteen, in the third Roman Indiction." On which occasion Trithemius wrote the Life of Blessed Rabanus in that same year, as is clear from what was said above. In ^a certain manuscript codex of ours reporting the Acts of the Patrons of the city of Mainz, ^a certain catalogue is read under this title: "These are the relics of the Saints, whose bodies or bones rest in the Church of Saint Alban the Martyr." Formerly the title of Saint was conferred. And then, after various Saints are reported, it is added: "Likewise there rests there Saint Rabanus, who was formerly Abbot of Fulda and afterward made or elected Bishop of Mainz." We meanwhile honor him with the title of Blessed alone.

LIFE

By Rudolph the Priest, ^a Fulda monk, his disciple.

Rabanus Maurus, Archbishop of Mainz (Blessed)

BHL Number: 7044

By Rudolph the Priest.

PREFACE.

[1] It is useful to posterity that the acts of the Saints be written down. The writers of Ecclesiastical history both wisely and usefully established the practice of handing down to posterity, through literary records, the Lives and deeds of the just and of men living according to the divine precepts — and they are deservedly extolled with great praises by the faithful, because they did not pass these things over in envious silence, but abounding in the charity which desires to benefit all, supported by the truth of the faith, they brought them forth as an example of right living for all who wish to imitate them. For had they not done so, we could in no way have known what the holy Patriarchs, what the Prophets, what the Apostles, or indeed what the other holy Martyrs and Confessors of Christ did or taught, or by what signs and virtues they were distinguished before or after their death — unless we knew these things, believed and understood, from the writings of those who brought them forth, not with the intention of winning their own praise, but so that through such examples they might stir the minds of all to the correction of the perverse ways of human presumption and to the praise of the power of the Divine Majesty. And so, following their praiseworthy example according to my small measure and with what ability I can, I endeavor to write about the virtues and miracles which God has deigned to work through His Saints in modern times — whose sacred ashes, brought into our region, are daily ^a cause of salvation for the faithful. I believe that I labor not in vain but rather usefully, both for myself and for many others: for myself, because I trust that through the grace of God I shall have the reward of my labor together with those whom I have imitated as they toiled in similar work for the praise of God; and for others, because once the facts are known, they embrace the venerable festivals of the Saints more faithfully, and being kindled with greater devotion of mind, they rise up more joyfully in praise of their Creator.

[2] In the times, therefore, of the Emperor Louis, who after his father, the Emperor Charlemagne, held the Frankish empire for twenty-seven years, Relics of Saints brought from Rome to the Franks, many relics of Saints were brought from the city of Rome to Francia. Some were brought by those who, at the command of their lords, had gone to Rome to accomplish this; others were carried by Clerics of the holy Apostolic See and citizens of the city of Rome, and by the way along which they were borne, or in the places where they were received and deposited, they shone forth with many and great signs of miracles, demonstrating what merit they possessed before God. For it is well known that the relics of Saint Sebastian the Martyr, brought from the city of Rome and deposited with veneration by Abbot Hilduin at Soissons, ^a city of Gaul, in the Church of Saint Medard the Confessor, Saint Sebastian to Soissons, flourish with such great and unheard-of miracles in all past generations that the account of them would exceed belief, were it not certain to all the faithfully believing that God and our Lord Jesus Christ — who is glorious in His Saints, wonderful in His majesties, and who works wonders — can accomplish everything whatsoever He wills in heaven and on earth without any difficulty. Likewise the bones of the blessed Martyrs Marcellinus and Peter, Protus and Hyacinth, together with the relics of Saint Hermes, Saints Marcellinus, Peter, Protus, Hyacinth, and Hermes to Seligenstadt, shine daily with no lesser glory of miracles in the various healings of the sick. These too were translated from Rome and brought to Abbot Einhard beside the Main, ^a river of Germany, in the town formerly called Mulinheim but now Seligenstadt, and are venerated there with worthy celebration by the faithful. Concerning their translation and also the miracles which God worked through them, since it has been diligently committed to memory, I here omit to speak.

[3] But concerning the bones of Blessed Alexander the Martyr and of other Saints whose names will be told in their proper places, I think it should be written: how, and by whom, and to what places they were translated, and by what signs and virtues they flourished — whether on the journey by which they were borne or in the places of others, to Fulda. where they were deposited — and this should be committed to memory, so that when the account has been put forth concerning their translation and miracles according to the truth of what occurred, it may be possible through these writings to recognize in what places they ought to be found and venerated by the faithful.

CHAPTER 1

Churches erected at Fulda by Blessed Rabanus the Abbot.

[4] In that part of Germany which the Franks called Eastern inhabit, there is ^a place named Fulda after the neighboring river, situated in ^a great forest which in modern times is called by the inhabitants of those regions Buchonia. The monastery of Fulda Saint Boniface the Martyr — sent as Legate to Germany from the Apostolic See and ordained Bishop of the Church of Mainz — because it was secluded and very remote from the frequentation of the populace, obtained it from Carloman, King of the Franks, and with the authority of Zacharias, Supreme Pontiff of the holy Apostolic See, established in it ^a monastery of monks constructed by Saint Boniface, in the tenth year before his martyrdom, which was the seven hundred and forty-fourth year from the Incarnation of the Lord.

[5] Over this monastery, then, the fifth from Blessed Boniface to preside in its governance was Abbot Rabanus, my teacher and master, the fifth Abbot, Blessed Rabanus, ^a man of great piety, and most excellently learned in the divine Scriptures. His entire study was in the meditation of the law of the Lord and in the teaching of truth, and his greatest care was for monastic discipline and the progress of his disciples. His mind was always intent upon arranging those things which pertain to Divine worship. devoted to piety and learning, Whenever he was permitted to be free from secular cares (which, as far as possible, he shunned with his whole effort), he was either instructing others in sacred letters, or in reading or dictating, nourishing himself on the divine Scriptures. Amid these and other activities — in which, through prayer, vigils, abstinence, and other marks of virtue, he showed himself ^a model to those subject to him — he built up the entire monastery with suitable buildings and dwelling places; and he adorned the church with ^a beautiful variety of different kinds of metals and precious vestments. Throughout the cells also of the Brothers committed to him and through many other places pertaining to him, he builds churches, in which there previously were none, he constructed churches with the permission of his Bishop, and having gathered relics of Saints from everywhere, he caused them to be consecrated in their name and honor.

[6] There were also in various provinces estates subject to the monastery, partly from the gifts of kings, partly from the generosity of faithful persons, donated there for the love of God and the veneration of the holy Martyr Boniface. Some of these he organized through stewards; others, and especially those in which there were churches, he committed to Priests to be administered and managed. Among these, the one who managed the estate in Italy which ^a certain Count Admar had formerly donated to Saint Boniface — named Addo — returning from there, reported among other things that ^a certain Alabingus, ^a powerful man in Italy, had sent word to the Abbot He adorns them with Relics of Saints. that he wished to send him the bones of ^a certain holy Martyr, if ^a suitable place of veneration were provided for them by him, and that he intended to confer by solemn donation ^a part of his inheritance, which he held in Francia (whence he was originally from), upon that place, for the service and use of those who would serve there. When the Abbot heard this, since he rejoiced greatly in the Lord and was not ^a little moved by the desire for such things, and having quickly concluded the matters for which the Priest had come, he sent him back to Italy, commanding the aforementioned Alabingus that the translation of the relics of that holy Martyr should not be carried out sluggishly, but rather that on account of the various contingencies of affairs, every speed should be employed to accomplish it. He already had, he said, ^a suitable basilica constructed for the performance of divine offices, and everything prepared that the use of receiving and venerating such things requires; nor was there any impediment on his part to the man's being able to fulfill his promise, provided the will was not lacking.

Others call it Buchonia, named from the beech trees, which the Germans call Buchen. Thus Candidus, ^a disciple of Blessed Rabanus, in the Life of Abbot Eigil:

"... Carried forth from his native shores, / He is led into the forest, named from the Beech — / Buchonia."

CHAPTER 2

Relics of Saint Alexander, Illustrious for Miracles.

[7] When the Priest had set out to return to Italy, it happened that ^a certain Deacon of the Roman Church named Deusdedit came to Francia — in appearance, indeed, as if to implore the King's aid for certain needs of his own, but in truth to give the relics of Saints which he had with him to some Religious man in Francia, Kentibrutus, concerning the Relics of Saint Alexander by whose assistance he might obtain some relief for his poverty. Having therefore crossed the Alpine ridges, when he had descended to the plains and flatlands, he came in the territory of the Alamanni to ^a certain town called Kentibruto, in the district of Thurgau, where having entered the church with the relics, and being kindly received by the Priest, he gave him ^a portion of the relics of Blessed Alexander the Martyr to be placed under the altar of the church. Once this was done, how great his merit was before God immediately began to be shown by miracles. A woman possessed is freed, For the people, hearing that relics of Saints had been brought, began from everywhere to bring the sick and infirm and those afflicted with various ailments, believing they would recover their former health through the prayers of the Saints. Among them ^a certain woman possessed by an unclean spirit entered the basilica; and when she was exorcized by the Priest according to Ecclesiastical custom, the demon responded through her mouth: that if he were driven out of her, he would immediately have to enter another vessel and upon confession of sins, one about to be besieged by ^a demon: that had been granted to him in that same region — designating by name ^a certain Othmar whom he was about to enter. The Priest, because he lived not far away, immediately sent ^a messenger to him, commanding that having made confession of his sins he should do penance, lest perhaps by the merit of his crimes he become the property of the enemy. He, obeying the precepts and fleeing with his whole mind to penance — which the devil always abhors — escaped the snares of the enemy. The demon, however, cast out by the power of the holy Martyr on that very day, left the woman whom he had held sound of mind and unharmed.

[8] Likewise ^a certain woman, coming for the sake of prayer to the relics of the Saint, offered two earrings as ^a gift at the altar. Her maid, who was in her service, coveting these placed upon the altar, while she was praying among the other women who had come, one who covets ^a votive offering is punished with rigidity of her limbs, wished in her heart that she might be able to have them redeemed with some payment. And while she turned this over in her mind during prayer, immediately — in ^a wondrous fashion — when the others were rising from prayer, she herself was utterly unable to raise herself up; but just as she had bent over her knees in prayer, she remained contracted by ^a certain rigidity. When questioned by the Priest as to the cause of the sin by whose merit she had suffered so sudden ^a contraction of her limbs, or what she had been thinking when she bowed down in prayer, she replied that no other cause of her injury seemed to her than the desire for those earrings. The Priest said to her: "If it be the will of Saint Alexander, may you possess them just as you wished. Rise and take them from the altar." At his words she immediately she is healed: rose, her health restored, and wishing to offer the linen cloth she had about her head at the altar, she was unable by any effort to remove it from her head. When the Priest saw this and understood from the recovery of her health that the earrings she had desired had been divinely granted to the maid, he gave her the earrings and said: "Accept the gift you desired, and know that it has been given to you freely by the Saint of God, not for ^a temporal price." She, giving thanks to God and glorifying the merits of Saint Alexander, returned home rejoicing with her mistress.

[9] Afterward it happened that some poor women, hastening with devout mind for the sake of prayer to those holy relics, came to the river Thur. And since they could not cross without ^a boat and had nothing to give for the fare (for they had nothing but five loaves for their journey), while the boatman vehemently pressed them, a boatman exacting an unjust fare from pilgrims to the Relics demanding the fare from them, they finally offered him four loaves, reserving only one for themselves out of necessity for food. But since he still was not satisfied, they gave him the fifth also, preferring to suffer for ^a time the hunger of the dying body rather than to deprive the soul, destined to live forever, of the fruit of holy prayer. But having received the fifth loaf, he grows stiff with contraction of the sinews, that wretched man ferried the women across to the other bank; and taking up the loaves and the other things he had collected by similar inhumanity, wishing to return home, he was suddenly so stiffened by ^a hardening of the sinews that he could by no effort move himself from the place where he was. He stood there stupefied and, struck with fear, began to think whence such ^a misfortune had befallen him. At last, his conscience accusing him, having returned to himself, he recognized the crime he had committed; and repenting of what he had done, he is healed by making ^a vow: he desired to go to the relics of the Saint — which were already by then frequented with religious veneration by nearly all the inhabitants of that region — for his absolution. Immediately, by divine mercy receiving the ability to walk, he set out, entered the church, and laid down the loaves before the altar with ^a public confession of his crime. When the women had received them, he, having obtained complete health, returned to his home with joy.

[10] Likewise, ^a certain man from the retinue of Count Gerald, named Perathgar, son of Theodald, while traveling and coming alongside the church in which the relics of the holy Martyr had been placed, a horseman who does not turn aside to honor the Relics, wished to pass by. Admonished by the boy who accompanied him to turn aside ^a little to the sacred relics for the sake of prayer, he replied that he was then indeed in haste on account of the mission of his lord to be completed, but that at ^a suitable time he would come for prayer. his horse is rendered immovable: Amid these words, suddenly the horse on which he sat, fixed by an invisible power, stood motionless; and although greatly wearied with spurs, it could by no means be impelled to walk. Whence it happened that, confused and terrified with fear, he dismounted from the horse; and what he had previously scorned to do while riding, he accomplished by walking. He went therefore to the church and, having humbly completed his prayer before the relics of the holy Martyr of God, conferred by solemn donation ^a field of his own right, which was contiguous to the possession of that church, for the salvation of his soul; and so he proceeded freely on the journey for which he had been sent.

[11] At another time it happened that ^a certain man from the eastern parts of Alamannia, with ^a considerable company of his companions, came for the sake of prayer to the aforesaid relics, carrying with him offerings to be presented at the Lord's sanctuary. When he had placed these upon the altar, offerings fall from the altar three times: they immediately slipped and fell to the ground; and it happened that, placed upon it ^a third time, they nevertheless tumbled to the ground. Whence the Priest, understanding that there was some hidden wickedness in the mind or actions of the one making the offering, told him to take up his things and return home; and he warned him to be solicitous about the salvation of his soul and to cleanse his conscience through pure confession and worthy fruits of penance, so that his prayers and offerings might henceforth be able to be pleasing to God.

[12] There was ^a certain man in the same region named Sigibald, one of whose servants — among the other crowds that were flocking together to pray — came to the church and, received by his own brother, ^a servant of that same church, stayed with him for some days. But when he was returning, a mute man recovers his speech. suddenly on the road along which he was walking, he became mute. Those who were with him, learning what had happened, led him to his master and related to him the whole course of events in full. The master of the servant immediately sent him back to the church; and because through the merits of the holy Martyr of Christ his former health was restored and he was cured, he handed him over to serve perpetually at the place of His relics. Many other miracles are indeed reported by those passing through, in celebrated speech, to have been divinely wrought in that same place; but these I did not wish to insert into this work, lest perhaps ^a prolix narrative should engender tedium in the readers. These things, however, which I have mentioned, I received from ^a certain booklet brought from there, and I inserted them in the same order in which they were written — though not in those very words — since they appeared to be certain; so that from these, the remaining things reported in common speech may be more truly believed and more certainly known.

CHAPTER 3

The First Translation of Relics to Fulda, to Blessed Rabanus.

[13] The aforementioned Deacon, then, continuing the journey he had begun, came to Francia and first betook himself to Einhard, whom I mentioned above, for he was ^a friend of his. Then, having entrusted the relics of the Saints under seal to be preserved there in the church of the blessed Martyrs Marcellinus and Peter, he set out for Mainz, where at that time there was ^a certain Priest from among our monks, named Theotmar, who had been sent by the Abbot to Archbishop Otgar on certain matters. When he saw the Deacon, learning that he was ^a Roman, he inquired for what reason he had journeyed so far from his homeland as ^a pilgrim; and having heard the reasons for his journey, he began to urge him to give ^a part of the relics which he had confessed to having to his Abbot, Relics are promised to Blessed Rabanus with the burden of remuneration: knowing that he would assuredly be well rewarded by him for it. The proposal pleased the Deacon, and having made his promise, he dismissed the Priest, intending on the day then agreed upon between them to return to meet him at the place where he had left the relics; and if the arrangement pleased the Abbot, to receive the relics. The Priest, returning to the monastery with haste, first conveyed to the Abbot the responses of the Archbishop; then he disclosed how he had made the arrangement with the Deacon concerning the relics. The Abbot,

hearing this, was greatly delighted, and wishing to test quickly the good faith of the promise, he sent him back, and another Priest with him from among our Brothers, named Arthar, with small gifts to be brought to the Deacon as had been promised. When they had come to his lodging, having presented the gifts, they asked for the relics he had promised. Then he said: "I have resolved to travel with you together to the monastery and to offer not merely ^a part of the relics as I promised, but the whole of what I now have from all those I brought to this land, to your Abbot, and to commit myself together with them to his trust." Now at that time it was the festival of the holy Martyrs Marcellinus and Peter, to which ^a great multitude of people had gathered; and the Deacon suspected some of those with whom he was lodging (for he feared that by their machinations he might lose the relics through fraud or violence). It seemed best to them not to depart before the festival was over and the people had returned home, and they sent word to the Abbot reporting the Deacon's wish; meanwhile they took care to prepare what seemed necessary for their journey and the conveyance of the holy relics. There was also not far from them ^a Priest, one of our Brothers named Anthad, Provost of the places in those parts subject to the monastery, who was charged with supplying the Brothers with necessities from there at stated times. They decided to summon him, so that strengthened by fraternal counsel they might more easily accomplish what they had begun and were striving to bring about.

[14] When he had come and the festival was over, the people having for the most part already departed, they are transferred with solemn pomp everything being prepared that the demands of their journey required, they lifted up the casket in which the holy relics had been placed and began to carry it with hymns and praises, the people gathering from every direction along the road and singing the divine praises with voice raised on high. And so, their journey being prospered by the Lord, with the considerable crowd that followed the bier, on the following day they came to the monastery. The Brothers met them with crosses and candles, while the Abbot awaited their arrival in the church of Blessed John the Baptist, which was on that road, distant from the monastery toward the southwest about nine stadia. To Fulda, to the church of Saint Boniface: Into which, entering on the 4th day before the Nones of June with the sacred relics, they gave the people — who had come from various places through the forest following them and now wished to return — time for prayer and the fulfillment of their vows. When these things were completed, they lifted up the casket, came to the monastery, and entering the basilica of Blessed Boniface the Martyr with praise and joy, they placed the bier with the sacred ashes beside the altar, on the southern side.

[15] On the following day, Deusdedit the Deacon and his natural brother named Theodore, ^a layman, they are displayed, with the names of each indicated: entering the basilica early in the morning with the Abbot and two Priests — of whom I was one — apart from the rest, they opened the casket, and bringing forth the bones of each of the Saints, as they had been placed separately in cushions, they gave them to the Abbot: namely, the hip and foot of Saint Alexander the Pope and Martyr; and the arm of Felicissimus the Deacon; the head of Saint Concordia the Martyr; and part of the bones of the holy Bishops and Martyrs of Christ, Fabian and Urban; the foot of Blessed Castulus; and ^a tooth of Saint Sebastian; some of the bones of Saints Pamphilus the Priest and Martyr, Papias, Maurus, and Victor; and of Saint Felicitas, mother of seven sons; and of the holy Virgins and Martyrs Emerentiana and Basilla — not small portions, placed separately in individual bags. When he had received them with veneration and, having kissed them with honor and reverence, placed them back in the casket, after ^a few days he sent the Deacon and his brother home, rewarded, with their promise that they would come to him again with other relics of Saints, if life and divine favor should attend them.

[16] After they had returned to go to their homeland, when very few days had elapsed, the aforementioned Abbot, with the authority of Otgar, Archbishop of the Church of Mainz, through Reginbald his co-Bishop, brought the bones of the holy Martyrs Alexander and Fabian with great honor into the church of the Blessed Virgin Mary, situated to the north of the monastery, and enclosing their leaden caskets in ^a stone chest, placed them to the east of the altar on the 4th day before the Kalends of August, other relics are transferred to the church of Saint Mary: raising above it ^a wooden structure, fabricated with mechanical art, which he adorned with ^a beautiful variety of silver, gold, and precious stones; adding also verses, composed in metrical form and written in golden letters, declaring whence, and to where, and to whom they were translated, as follows:

"Supreme Pontiffs, whom Rome sent to be held here, / Were rulers of the Apostolic See. / These servants of Christ, Rabanus received with rejoicing / And their bones he deposited in this casket. / Two Deacons, therefore, following from the aforesaid city, / Came hither, worthy also of their honor; / Whom the same servant of the Lord, standing at hand to meet them, / Humbly received and here together placed. / Alexander the Martyr, Fabian the Martyr, and he himself / Came here together, each ^a pious Doctor. / Disciples of Pope Sixtus and worthy ministers, / Felicissimus and Agapitus here remain. / All these together adorn this hall well with their bones; / The Virgin Mother of God consecrates it also with her merits. / You also who have entered this temple, with outstretched prayer, / Seek these as your patrons in your need."

The bones, however, of the remaining Saints named above, he deposited in the ark which — fashioned from wood and gilded after the likeness of the Ark of the Covenant of God, with its Cherubim and carrying-poles — he had placed in the basilica of Blessed Boniface the Martyr in the eastern apse, other relics are placed in the basilica of Saint Boniface. until he should prepare ^a suitable place for their veneration. This he afterwards, with the help of God, as swiftly as he could, devoutly accomplished. These things were done in the year from the Incarnation of the Lord 835, Indiction 13, in the reign of our Lord Jesus Christ, who with God the Father and the Holy Spirit lives and reigns as God through all ages of ages. Amen.

c. On June 2.

l. On September 21.

o. On November 23.

p. We celebrated her on January 23.

q. On May 20. Rabanus in poems 35, 64.

r. This appears to be Reginald, to whom Rabanus dedicated the books On Ecclesiastical Discipline. His epitaph survives among the poems.

s. A co-Bishop (Corepiscopus) and Chorepiscopus in the usage of that age was the same as what is now the Vicar of ^a Bishop in pontifical functions, commonly called ^a Suffragan. Chorepiscopus Brower teaches in his annotations to poem 12 of Rabanus that Abbots at that time most often discharged this office, citing the example of Saints Wigbert and Albuin of Fritzlar, concerning which see his Life on August 13. The co-Bishops mentioned above, who are subject to the same Archbishop, are different.

t. Brower: "to what places."

u. Hence it is clear that these verses were not composed until the following years, after the relics of Saint Agapitus were received, concerning which see below.

CHAPTER 4

The Second Translation of Relics to Fulda. Miracles Wrought through Saint Venantius.

[17] After these things, in the following year, ^a certain layman came from the city of Rome — Sabbatinus by name — with his companions to Francia, carrying relics with him. Having heard the name of the above-mentioned Abbot, Other relics are brought from Rome, whose devotion in divine service and veneration of the Saints was made known far and wide by fame, he came to him on the 8th day before the Kalends of May, and gave him the bones of Saint Quirinus the Martyr, who was formerly Bishop in the city of Siscia in Pannonia; and the bones of Blessed Romanus the soldier, who, baptized by Blessed Lawrence, immediately achieved martyrdom by ^a capital sentence; thirteen bones from the body of Saint Cornelius the Pope; and ten from the body of Saint Callistus the Pope; sixteen bones from the bodies of Saints Nereus and Achilleus; and the bones and the greater part of the ashes of the body of Saint Turturinus and of Saint Stacteus, and ten bones. All of these, having reverently received them, he placed with humble devotion in the ark which we said above had been placed beneath the two Cherubim.

[18] While these things were being done, the Priest Addo of the Abbot, whom we reported above to have been sent to Italy to ^a certain Alabingus to receive the bones of some Saint, took up the body of Blessed Venantius the Martyr, found in the territory of the city of Rimini, from Rimini, the body of Saint Venantius and hastened to return to Francia. At first, indeed, he carried it secretly on account of fear of the inhabitants; but afterward, having crossed the Alpine ridges and reached the borders of the Bavarians, now being more secure, he placed it on ^a bier and, with crowds of people gathering from every direction and praising God with raised voice, conveyed it to the cell called Solnhofen, situated in the region of the Sualaveld, and placed it honorably on the bier, as it had been brought, on the southern side of the altar of the church. Now at that time, the Provost of that cell from among our Brothers was named Santharatus, who immediately by sending ^a messenger reported the whole course of events to the Abbot, asking to be informed whether he wished the holy relics to remain in that place where they then were, or to be translated to himself at the monastery. For all the people of that region were petitioning for this and most fervently desired that they might merit to have the body of the holy Martyr there, whose aid they experienced daily in the healing of various infirmities. illustrious for miracles on the journey: But when the Abbot heard this, he immediately sent two of his monk-Priests to the aforesaid Brother, commanding them to bring those holy relics to him with all possible speed. For already by then the name of Saint Venantius the Martyr was celebrated through nearly all those regions, on account of the miracles and wonders which Christ the Lord and King of Martyrs had deigned to work through him. Concerning those which occurred in that same place before the envoys sent by the Abbot arrived, I think ^a few things should be briefly touched upon.

[19] For while the bier with the sacred bones was still placed beside the altar, a blind woman is healed, ^a certain woman from that very district, who had lost the light of her eyes six years before, asked to be led there, believing that through the merits and prayers of Saint Venantius the Lord would show her mercy. When she had been brought and, prostrate before the bier, had humbly prayed, she received her sight. After this, another woman placed her six-year-old son, lame from the womb, before the relics of the holy Martyr; and when evening Vespers were completed, the others having returned home, she herself spent the night with the boy. In the morning, carrying him home still disabled as he had been, she placed him in his bed; and ^a lame boy: and entering her storeroom to give bread to the boy, when she came out, she found her son — whom she had left lame in bed — playing in the street with other boys of that place, so perfectly well that not even ^a trace of his former disability remained. In this it is clearly shown that, by the supporting merits of Saint Venantius, that boy was healed through the power of Him who cured both the nobleman's son and the centurion's servant by His word, and who in every place by the presence of His majesty can most easily accomplish whatever He wills — Jesus Christ our Savior, who is God blessed above all things forever. Amen. These two miracles which I have just reported I learned from those who were present and testified that they had seen them; but the rest which I am about to write I saw myself, being present in person, because I was one of those who had been sent to bring the sacred ashes.

[20] When, therefore, we had come to the place which we said above is called Solnhofen, having quickly prepared everything that seemed necessary for the conveyance of the holy relics, at first light — after completing the morning office and celebrating the solemn Masses according to custom — a storm and ^a river flood are removed: with the great grief and sorrow of those who were to remain there, we took up that holy treasure and, setting out, began to carry it. For the sky was heavy with very dark clouds which could quickly have dissolved into ^a great rain, had not the divine power prevented this from happening. For all that night it rained without interruption, so that it seemed to us quite impossible that the journey could be begun on that day. But heavenly grace, through the merits of His Saint, made what was feared turn out far otherwise. For as soon as we began to proceed, the clouds were scattered, the sky cleared, and along the road little mud was found. The streams also, which in so great and continuous ^a rain as there was that night usually rise, were found to have risen almost not at all. Proceeding through individual towns, we were met by crowds of people who came forth to receive us and who aided us not sluggishly in singing the divine praises and in bearing the sacred burden, until we came to the place called Holzkirchen, situated in Alamannia, where ^a very great multitude of every sex and age had gathered and received us with great joy. There was, however, an oratory there, not large, which we wished to enter and bring the bier into, but because of the multitude of the crowds that went before and followed, we could by no means do so; and therefore, out of doors, having set up an altar on ^a higher place and placing the bier beside it, we again celebrated the solemn Masses. Two women possessed are freed: During the celebration, two women possessed by unclean spirits began to be tormented; and soon, through the power of Christ and the merits of Saint Venantius, the demons having been driven out, they merited to receive complete soundness of mind and body.

[21] When the celebration of the Masses was completed and the people had returned home, we brought the sacred ashes into the nearby oratory and placed the bier behind the altar; having assigned those who would keep watch there a mute woman is healed, and devote themselves to singing the divine praises, we ourselves withdrew to our lodging. During that very night, while the divine praises were being sung at the nocturnal vigils, ^a certain mute woman, through the merits of the holy Martyr, a woman possessed with ^a withered arm, the bond of her tongue being loosed, received her speech. Not long afterward, another woman, possessed by an unclean spirit and having ^a withered arm, through the prayers of the holy Martyr, the demon having been cast out, was so perfectly healed in body and mind a blind woman, that on the next day she herself carried the bier with the others. In the morning, when the solemn Masses were being celebrated, ^a certain woman who had been blind for three and ^a half years received her sight. And another, one with ^a disabled right hand: having ^a disabled right hand, through the merits of the Saint, obtained complete health.

[22] When we had prepared to move on from there, and at the very moment of our departure, ^a prayer was being solemnly said by the Priest, one of the Clerics one possessed by ^a demon for having stolen ^a votive offering is freed, who were with us, named Otheri, to whom the care of receiving the gifts offered by the people had been entrusted, having stolen ^a certain portion of the money brought, suddenly fell down; and in the sight of the whole multitude, which had gathered innumerably from every direction, he was delivered over to an unclean spirit and began to be tormented; and he was possessed by the demon until

the money, which he had hidden in his belt, was brought forth by the bystanders, and through the merits and prayers of the holy Martyr of God he was so perfectly cured that from that same place, unharmed, with praise of God and ^a public confession of his crime, he accompanied the bier until the holy relics were deposited in their place. For no instance of any such madness had been heard of or seen in him from infancy up to that time; and four women possessed: nor afterward, as long as he lived, was power over him given to the enemy. Setting out from there, therefore, we came to the town called Truhtimintiga, where beside the sacred ashes placed in the church, four women were freed from unclean spirits during that very night.

d. On August 9.

i. On September 28.

p. The same: "Truthmuntiga" and "Truchtmund."

CHAPTER 5

Other Miracles of Saint Venantius. Relics Deposited by Blessed Rabanus.

[23] Nor do I think ^a miracle should be passed over which is deservedly ascribed to this Saint of God. For before we had reached the aforesaid town, ^a certain noble matron, having heard that relics of the Saint of God were being carried through that region (for she was on the road, wishing to go to some other place), abandoned the journey she was undertaking and hastened to meet us. She had lost her golden brooch — which in the Frankish tongue they call ^a Spanga — a golden brooch is recovered: during the very crossing. When she had long searched for it with her entire retinue, which was considerable, and could not find it at all, she resumed her journey, saying: "If it pleases our Lord Jesus Christ, to whose holy servant's relics I hasten as ^a suppliant, it will easily happen that the brooch I have lost may be found by someone and returned to me." She came, therefore, and having adored the relics and offered her gifts, as she was returning, ^a certain unknown man met her, bearing that same brooch before him in his hand. When she had said it was hers, he said: "Receive it, for through the prayers of the Saint whose relics you have venerated, it has been returned to you." And so the woman, having received what was hers, went on her way, praising and blessing God.

[24] On the following day, having first celebrated the solemn Masses early in the morning, we set out with the sacred ashes and came to the place called Hassaroth, in which there is ^a monastery of monks, who had come out with crosses and caskets containing the relics of Saints, singing the divine praises, and were waiting for our arrival on the other side of the river. When we had come to the bridge of the river, on account of the multitude that had come with us from Alamannia and now wished to return, so that they might have ^a place for prayer, we halted for ^a little while. In that place ^a considerable portion of the people from the inhabitants of that region came to meet us from the other side; wool from ^a stolen sheep, offered as ^a gift, vanishes: among whom ^a certain woman, carrying ^a fleece of wool, stretched out her hand toward the bier to offer her gift; and the wool she held vanished like smoke. When she saw this, trembling and afraid, she began to seek ^a Priest to whom she might give the confession of her sins and receive counsel for her salvation. When asked whether the wool that had vanished from her hands was stolen, she confessed that it had not been stolen by her but had been given to her by ^a certain companion of hers. When the matter was investigated by diligent inquiry, it was found that the sheep from which that fleece had been taken had been fraudulently stolen from its rightful owner. There, indeed, the crowd that had accompanied us from Alamannia, as we said, having adored and kissed the sacred relics, returned home. The monks who had been waiting for us on the other bank of the river, and the other multitude that met us there, accompanied us with divine praises all the way to the place where we were in similar fashion received by others coming to meet us. This crowd likewise, having offered their prayer as the former had done, returned home. In this manner, throughout each day from morning until evening, with crowds of people accompanying us and singing Kyrie eleison, we proceeded with great joy.

[25] When we had drawn near to the town called Hammelburg, situated on the river named the Saale — which was formerly ^a royal estate until, by the generosity of Pippin, King of the Franks, it was conferred by solemn donation upon Saint Boniface the Martyr — our Brothers who dwelt in the Cell which, because he once inhabited it, a lame man recovers his step, is called Baugolf's, came to meet us with candles and crosses, and with them ^a huge multitude of men and women streaming together from various places on every side. Among them was ^a certain lame man from that very town which I named above, who, on account of the weakness of one leg and foot, supported himself with two staves for walking. When we paused for ^a little while so that the people who had come to meet us might adore the sacred relics, he, in the sight of the multitude, was so perfectly healed through the merits of the holy Martyr that he no longer needed the support of his staves for walking.

[26] When, as we proceeded bearing the sacred burden, we had come to the river, we found our Abbot with Priests and monks and ^a great multitude of people a boat hastens against the current of the river to receive the Relics: waiting for our arrival on the other bank. There was indeed ^a boat prepared for our crossing, but it had not been drawn up to the bank at ^a suitable spot; therefore the boatmen were ordered to bring it to meet us, as we had come to the bank far upstream from that place. But as they hurried to carry out their orders, when they had loosened the rope and were preparing to get into the boat, it suddenly slipped from their hands into the river and was carried by some invisible force against the current of the stream until, applied to the bank, it reached the place where it was to receive the sacred burden. When the relics had been ferried across and the solemn Masses had been celebrated in the open air in the adjacent meadow on account of the multitude, as we were placing the bier with the sacred ashes in the oratory which was in the town, ^a certain woman, so bent by contraction of the sinews a woman bent by contraction of the sinews is straightened: that she was utterly unable to raise herself to see the sky, was — in the sight of all who were present — freed in ^a moment of time by divine power, before the relics of the Saint of God, from the affliction with which she had labored for many years. On the following day, setting out from there, we came to the place called Lichtloesbach, which is in the Buchonia forest, four leagues distant from the monastery of Fulda, where we were received by the inhabitants of the forest, ^a great multitude of whom had come to meet us. When we had placed the bier in the oratory,

a certain poor woman, carrying in her arms her six-year-old son, deaf and mute from birth, placed him before the relics of the Saint, and spending the night there, on the next day — as the people said — carried him home hearing and speaking.

[27] A deaf-mute is healed. Having completed the morning praises and duly performed the solemn Masses, we set out with the people singing the divine praises together, and when we had come within sight of the monastery, behold, our Abbot, who had gone ahead of us the day before [the Relics are carried with solemn pomp into the church of Saint John the Baptist:] to arrange the reception of the holy relics, came to meet us, and with him the whole multitude of our Brothers — except those whom age or infirmity prevented from going out — with crosses and candles, carrying in caskets the bones of the blessed Martyrs Urban and Quirinus, which I mentioned above had recently been brought from Rome. With them was also Reginbald the Chorepiscopus and an infinite multitude of people who had gathered at the monastery from various places for the Greater Litanies, which were then on the Ides of the month of May. Having humbly adored and received the body of Blessed Venantius the Martyr with the highest veneration, they bore it with hymns and praises into the church of Saint John the Baptist, which is distant, as I said above, from the monastery about nine stadia. There, Reginbald the Chorepiscopus, having offered ^a prayer, deposited it in the apse of the church to the east of the altar in ^a stone chest, and the ashes of the holy Martyrs Urban and Quirinus he likewise deposited, each enclosed separately in individual caskets; where, through their prayers, to those who faithfully beseech God, benefits are bestowed unto the present day, to the praise and glory of our Lord Jesus Christ, who with God the Father and the Holy Spirit lives and reigns as God through all ages of ages.

[28] The Abbot, moreover, erected above it ^a wooden structure, which he fittingly adorned with gold and silver, they are honored with verses by Blessed Rabanus. with metrical verses written around it declaring the cause of what had been accomplished, as follows:

"The Precursor of the Lord, who had baptized Christ in the waters, / Dwells in this hall and sanctifies this house. / And four men who have set forth in their writings / The mighty deeds of Christ — behold, together they honor this place. / But men most holy and renowned in sacred orders / No less exalt and ennoble this place; / Whom from diverse parts of the world the zealous love / Of the servants of the Lord has brought hither. / Rome sent Urban, Siscia sent Quirinus; / Receiving them piously, this place holds them. / The distinguished and holy Bishop Venantius, too, / Coming from Rimini, likewise here remains. / Having received them, Rabanus by lot placed them / Worthily in this sarcophagus, and composed this inscription, / Beseeching all who enter this temple with their steps / That they duly commend him to God in their prayers."

CHAPTER 6

The Third Translation of Relics to Blessed Rabanus: Various Miracles.

[29] After these things, relics of the holy Bishops Cornelius and Callistus were brought, and of the holy Martyrs Agapitus, George, Vincent, and Maximus; and also of the holy Virgins Cecilia and Eugenia, Digna and Emerita, and Columbana. Other relics are brought, A certain Italian Cleric named Felix brought them in the year from the Incarnation of the Lord 837, on the fifth day of the month of April.

[30] After his return, with not many days intervening, Theodore, brother of Deusdedit, whom we mentioned above, together with ^a certain companion of his named Sabbatinus, set out from the city of Rome and came to Alamannia; and, just as he had long ago promised the Abbot, he brought relics of the Saints with him — namely, the bones of Blessed Quirinus, who was formerly Bishop in Siscia, ^a town of Pannonia, also of Saints Quirinus, and in the times of the Emperor Diocletian, under the Governor Amantius, among the many sufferings he endured for the name of Christ, was cast into ^a river with ^a millstone tied to his neck. When he had floated on the waves for ^a very long time, he spoke with those watching, bidding them not to be terrified by his example, and by prayer he obtained from the Lord that he might be submerged. His body was found and honorably buried by the faithful on the 4th day before the Nones of June. When an incursion of barbarians was made into the parts of Pannonia, the Christian people, taking up the body of Blessed Quirinus the Martyr, fled to Rome and buried the sacred relics on the Appian Way, at the third milestone from the City, in the church of the Apostles Peter and Paul, in the place called the Catacombs, where they lay for some time.

[31] He also brought relics of Pope Urban, of Urban, Cecilia, and others. the Confessor, through whose teaching many in his time were crowned with martyrdom; and also the bones of Saint Cecilia the Virgin, who won her bridegroom and his brother for Christ and made them Martyrs, and was herself afterward martyred — overcoming the fire indeed, but slain by the sword — under Almachius, Prefect of the City; and likewise the bones of Saints Tiburtius and Valerian and Maximus. The first two were beaten with clubs and struck with the sword under the aforesaid Almachius, Prefect of the City; the last was beaten with lead-tipped whips until he gave up his spirit. He also brought the bones of Saints Agapitus, Januarius, and Magnus, Deacons of Blessed Pope Sixtus, who together with him were beheaded under Decius, as is read in the Pontifical Acts. Also the bones of Zeno the Deacon and of Hippolytus the Martyr, who in the time of the Emperor Decius was bound by his feet to the necks of unbroken horses and, dragged through ^a thicket of thistles, gave up his spirit. He brought also the most sacred relics of Aquila and Priscilla, who, as the Acts of the Apostles testify, were once companions of Paul. Blood distills from the bones: Concerning these, along the road by which they were carried, ^a great and unheard-of miracle occurred: for they were seen to be moistened with true blood; for so great ^a moisture of blood-red color distilled from the casket in which they had been deposited that it even stained the garments of those carrying them and struck the minds of the onlookers with the novelty of the thing.

[32] When, therefore, they had arrived, our Brother Santhratus, whom we said above was Provost of the cell of Sola, received them, and took care to report their arrival with speed to the Abbot; the relics, however, he placed with honor in the place called Holzkirchen, healed: on the Saturday of the holy Vigil of Pentecost, the Kalends of June. A great multitude of men and women gathered there, three blind women, among whom was brought ^a certain girl of twelve years, blind from birth and contracted in her arms and legs; who through the merits and prayers of the Saints recovered in those very vigils both the soundness of her limbs and the sight of her eyes. Then, after eight days, ^a certain blind woman recovered her sight; a mute man and the tongue of ^a certain man, mute from birth, was restored

to speech. After this, on the third day, ^a certain woman who for three continuous years had seen nothing, through the merits of the Saints, merited to receive the light. a woman with contracted hands, And on the following day, the contracted hand of another woman was restored to its former health.

[33] While such things were being divinely wrought at the relics of the Saints, three Priests from among our monks, sent by the Abbot, arrived. One of them was called Megingor, the second was named Oedolt, and the third was Theotmar, the same whom I mentioned in the Translation of the Relics of the Blessed Martyr Alexander. They, according to the instructions they had, having received the bones of the Saints that had been brought, began to carry them with honor and reverence. and in the solemn translation A great multitude of men and women singing psalms and chanting the divine praises with joyful voice accompanied them. From the districts and towns the people likewise vied to flock together, bringing with them those possessed by unclean spirits and afflicted with various kinds of infirmities, believing they would receive the desired health through the merits and prayers of the Saints. Among them was brought ^a woman possessed by ^a demon, named Hruodmui. She was from the territory of Saint Kilian the Martyr, dwelling in the town called Asbach. As soon as she came within sight of the casket in which the relics of the Saints were being carried, she was seized by an unclean spirit and tormented long and greatly, until by the grace of God, in the sight of the multitude, she was so perfectly cured a woman possessed, that thenceforth she remained unharmed and sound of mind in the praises of God — she who previously had often been accustomed to suffer from such an affliction.

[34] This indeed occurred on the sixth day of the week, the 14th day before the Kalends of August. The Abbot, bearing great solicitude for the honor of the Saints, sent me and some of the Brothers to meet them, commanding that the bones of the holy Martyrs Januarius and Magnus be left in the small monastery called Holzkirchen, situated in the province of Waldsassen, while the relics of the remaining Saints should be brought to him. We met them at the town called Bischofsheim, where, spending the night in the praises of God and keeping watch, on the following day, which was ^a Sunday, another woman healed when ^a demon in the form of ^a fly was driven out, we arrived at Holzkirchen with the holy relics. Having placed the bier in the church beside the altar, while the solemn Masses were being celebrated, ^a certain woman was cured of ^a demon. For while she was being miserably tormented in the sight of the people, ^a very black fly of astonishing size was seen to fly out of her mouth; after its departure, she was cured, having recovered soundness of mind.

[35] On the following day, the bones of the holy Martyrs Januarius and Magnus having been left there as commanded, and having been placed reverently in their casket, as they had been brought, behind the altar, we set out with the remaining relics of the Saints, our Brothers and ^a great multitude of people from that region accompanying us. another woman, having seized the bier with her teeth, From every direction the sick and those afflicted with various ailments were also brought. Among them ^a certain girl named Selina, on that very road along which we were walking, was seized by ^a demon, ran up, and seizing the bier with her teeth, was immediately made sound of mind; and taking up the banner of the holy Cross, rejoicing and praising God, she went before the relics of the Saints.

[36] When we had come to the river Main, the nuns from the monastery called Zell came out with crosses and candles and received us; and having entered the church with the sacred burden, so that the people who had come with us and now wished to return might have ^a place for prayer and the fulfillment of their vows, we celebrated the solemn rites at the sixth hour of the day. When these were completed, we came with all that multitude to the boat. There was also on the opposite bank of the river ^a considerable crowd awaiting our arrival. But as we were boarding the boat with the sacred bones, behold, ^a certain maid-servant of Mahthild, Abbess of that monastery, a woman bent to the ground, named Liobsuind, contracted by ^a long-standing disease and so inclined to the ground that she could by no means raise herself to see the sky, came crawling on her feet with her hands resting on small stools. When she wished to board the boat but could not, one of our Brothers named Gozmund lifted her and placed her in the boat. When we had been ferried across and had disembarked on the other bank with the sacred bones, immediately, in ^a wondrous manner, through the power of God and the merits of the Saints, the woman was so cured that without anyone's assistance she raised herself and with the stools on which she had previously leaned she touched the top of the bier. An innumerable multitude of every sex and age still stood on both sides of the river, among whom was ^a certain Priest of Bishop Humbert named Reginolf, who, having ascended ^a higher place, showed the healed woman to the people, who were crying out in divine praise, so that of the miracle performed there might be many witnesses and also many who would be praisers of God. Moreover, her mistress testified that she had been contracted by that disease and rendered useless for many years, and had persevered in that condition up to that time when, by the grace of God and the prayers of His Saints, she was freed from such an affliction.

[37] Setting out from there, with divine assistance, on the third day — that is, the 8th day before the Kalends of August — we arrived at the monastery. The Brothers came out with crosses and candles and met us on the slope of the hill called Hruodleichesberg. A considerable crowd from the inhabitants of the wilderness, partly indeed with us, partly coming to meet us, had gathered there. We paused for ^a little while, so that those assembling might have time for prayer; and behold, ^a certain woman who for ten years and more had been bedridden was being carried there. a bedridden woman. When, brought by her bearers, she had touched the bier, she immediately recovered the health of all her limbs and, rejoicing and praising God, returned to her home. The Brothers bore the received relics of the Saints with hymns and praises into the church of Blessed Boniface the Martyr, and having placed them with their casket, as they had been brought, beside the altar of the Blessed Apostles, they were attended day and night with fitting veneration.

p. He suffered on August 17 under Valerian, not Decius. Rabanus treats of him in poems 40, 48, 121.

q. July 8. Rabanus, poem 126.

r. Brower writes "the fifth day before the Kalends of June," incorrectly. For in the year cited, 838, the feast of Pentecost fell on June 2. Therefore on the very Kalends of June was the Saturday of Pentecost.

s. Perhaps "had seen."

t. Colvenerius reads "Hruoduiunt."

u. That is, as Brower explains, from the territory of the Franconian land. Saint Kilian, Bishop of Wurzburg, is venerated on July 8.

x. Brower reads "scamnelis," and shortly after "scammelis" — perhaps "scamnulis" small stools.

CHAPTER 7

The Deposition by Blessed Rabanus of the Relics of Saints Januarius and Magnus: Miracles Wrought.

[38] When these things had thus been accomplished, after some days had passed, the venerable man, Abbot Hrabanus, invited Humbert, Bishop of the Church of Wurzburg, to the monastery which has already been said above to be called Holzkirchen; At the Relics deposited in Holzkirchen and because the place pertained to his diocese, with his authority he reverently placed the bones of the holy Martyrs Januarius and Magnus in ^a stone chest to the east of the altar, on the eighth day before the Kalends of November. Over this he erected ^a wooden structure, which he adorned with beautiful variety of gold and silver metalwork, inscribing metrical verses in gilded letters around it, in this manner:

Behold these men, most illustrious Patrons, Rome, the glory of the world, had sent hither together: Whom also the humble Abbot Hrabanus received, And with Bishop Humbert duly placed them here: Here the Martyr Magnus rests, and Januarius likewise, Distinguished in their office, and in their sacred merits; Who, slain by the sword together with their Bishop for Christ, As Levites, rendered their souls to heaven.

[39] Therefore, from the time when their sacred relics were deposited there, a woman with contracted sinews is healed divine benefits have been bestowed upon the people even to this day. For through their prayers and merits the weak and the sick are healed, demons are driven from possessed bodies, and the desires faithfully prayed for are granted. Of these, I have taken care to relate briefly ^a few miracles which were brought to my knowledge in written form by those who were present and testified that they had seen them. There is ^a village about ^a thousand paces from that monastery, standing to the south, called Gundichenhus. From it ^a certain woman named Adalburg, while she was sitting at table with her husband to take food, was suddenly seized by ^a contraction of the sinews, so that with her fingernails fixed into her palms she was utterly unable to separate one finger from another. When her husband saw this, with all possible speed he presented her to the Priests and Brothers of that place at the aforesaid monastery, beseeching them to implore the divine mercy for her health. She was therefore led to the shrine of the Martyrs, and while the Brothers were celebrating the evening office and she lay prostrate before the altar praying, her right hand was restored; and on the following day, about the third hour, having recovered the health of her left hand as well, she returned home with joy.

[40] There is also another village not far from the monastery, called Hohhus, in which ^a certain girl, while she stood at her weaving work, was seized by ^a sudden attack of an evil spirit, and with her hands contracted was rendered useless. For three continuous days and nights, raving bereft of mind and use of hands and crying out, she spoke many unknown things as if they were known; she called upon Saint Gertrude, and proclaimed the names of other Saints; among other things she also affirmed that she saw Lucy descending from heaven to admonish her to hasten to Saints Januarius and Magnus the Martyrs, and she said she could see the aforesaid Saints and desired, naming them expressly, to go to the place where they rest. When she had been brought there by her parents, she recounted the same things in order to the Priests and monks of that place. Her father, moreover, placed three denarii upon his daughter's contracted hand, and with his right hand extended her hand with the offering to the altar. When this had been done, forthwith, in ^a wondrous manner, through the prayers of the Saints, at one and the same moment the coins fell upon the altar and the complete health of both mind and hand was restored to the girl.

[41] There was also in those times ^a certain woman in the village called Erlabach, distant twelve leagues from the monastery, who for ten continuous years suffered from the vexation of an unclean spirit. Her parents, with full faith, led her to the shrine of the holy Martyrs, while the Priest Eberhardus stood beside the altar a woman possessed by ^a demon and celebrated Mass. When prayer had been offered for her, she suddenly vomited forth something unclean and foul, and together with the vomit the demon departed and she was healed and restored to soundness of mind; and having made confession of her sins, she returned to her home rejoicing and praising God.

[42] There was ^a certain man in that region, named Freuuericus, from the village called Bettinga; whose maidservant, called Gersuind, suddenly became mute and remained mute for seven continuous days. On the eighth day she was brought to the shrine of the Martyrs and through their merits was restored to her former health. a mute woman cries out "Kyrie eleison" For while in the church the solemn rites of Mass were being publicly celebrated and the reading of the Gospel was being read, with all standing in silence and reverence according to custom, she suddenly, as if driven by some force, burst forth into speech and cried out "Kyrie eleison" before all the people; and thus through the power of God and the merits of the holy Martyrs, having recovered her speech, she returned home.

[43] It was the feast day of the holy Martyrs Januarius and Magnus: it was commanded to all men and women pertaining to the jurisdiction of that monastery that on that day they should abstain from rural and servile work and devote the day to the feast. It happened in ^a certain village which was inhabited by Christian Slavs that one of them, making light of the honor of the Saints, went out with his people into the field, and reaping the grain gathered the harvest into sheaves while the rest were celebrating the solemn feast. Grain harvested on the feast day perishes by heavenly fire Meanwhile the air grew very thick with clouds, and ^a fierce storm arose: lightning and winds were driven violently from every direction, and terrifying flashes and darting bolts of lightning struck immense dread into mortals. A great miracle was wrought, the Lord distinguishing between those who venerated and those who despised the feasts of His Saints. For all the sheaves of grain which that wretched man had reaped and heaped together on that day were consumed by heavenly fire, while the rest — which either he himself or his fellow villagers had harvested the day before — remained unharmed. So great ^a fear struck all those round about from this event that thenceforth they observed the feasts of the Saints with the utmost reverence.

[44] It also happened on the day of the solemnity that ^a certain girl from the village of Munbrunnos, named Solina, the daughter of Bernalahus, a woman possessed by ^a demon is freed was so perfectly healed of the daily vexation of an evil spirit that from that day the wicked spirit never again assailed her. By such miracles indeed, and by other innumerable ones which, for the sake of brevity, we omit, our Lord Jesus Christ deigned to declare the merits of His Saints Januarius and Magnus, whose bones were translated and deposited in the manner described above. The other bodies of Saints, however, which were brought either at the same time as these or at another time — where they were translated and deposited I shall declare according to the trustworthy record of the deeds.

c. December 13.

CHAPTER 8

Churches and Oratories Constructed by Blessed Rabanus: Adorned with Relics.

[45] There is ^a place more than ten leagues distant from the monastery of Fulda, to the north, called Rathestorph, inhabited indeed by monks but at that time pertaining to Abbot Hrabanus at the aforesaid monastery. There he newly constructed ^a beautiful church suited to the divine offices, Blessed Rabanus at Rathestorph builds ^a church and adorns it with relics which he handsomely adorned with paintings and ^a variety of different metals, with altars and crosses fashioned of gold and silver, and vessels of various kinds such as the divine worship requires, fittingly provided. Into this church, with the authority of Humbert — who had sent the Priest Herlolf there in his stead — he brought the bones of Blessed Cecilia the Virgin and of the holy Martyrs Tiburtius and Valerian, and placed them in ^a stone sarcophagus behind the altar, the bones of each being deposited separately in individual compartments. Over it, as was his custom, he erected ^a wooden tomb and adorned it with gold and silver. He also inscribed around it ^a title-piece declaring the sequence of what had been done, composed in metrical verse with gilded letters, in this manner:

After the King of Kings, Christ, ascended above the lofty heavens, The all-powerful Judge, victorious; He left here ^a host of servants and ^a faithful people, Who by word and deed would bring forth abundant gain. Among whom these, whose remains rest here, Were distinguished by the titles of their virtues. These, spurning the pomp of the world, rightly held The palm of martyrdom and the glory of virginity. Behold, two brothers rest here, whom the blessed Virgin Cecilia won for Christ by her teaching. Valerian is one, Tiburtius the other, Illustrious in name, and more illustrious in merits. These three persons, coming from the citadel of Rome, Hrabanus, O Christ, your servant received, And desiring them to become his patrons, with masterful art Adorned their tomb and composed this inscription.

[46] He also built ^a very conspicuous church on ^a high mountain, about twelve stadia to the east of his monastery, likewise on the Mount of Saint Peter which, by command of Archbishop Otgarius, he had consecrated through his Chorepiscopus Reginbaldus in honor of the blessed Apostles, Patriarchs, Prophets, Martyrs, Confessors, and Virgins, and of all the holy heavenly Spirits. Into it he brought the bones of Saint Felicitas, mother of seven Martyr sons, and of Saint Concordia; also of the holy Virgins Basilla, Emmerentiana, Candida, and Eutropia. To these he added the bones and garments of Saints Aquila and Priscilla, on the fifth day before the Kalends of October. Over them, as he had done in the other cases, he erected ^a wooden structure and adorned it with gold and silver, inscribing verses on both sides which would declare the order of what had been done, in this manner:

Behold, this place holds the bones of Saints duly deposited, Commemorating them together and venerating their holy deeds. Mother Felicitas and holy Concordia, nurse Of Hippolytus: here rest Candida and Eutropia. Paul's host Aquila and Prisca also repose here, Here the Virgin Eugenia and Basilla remain. Here abides the foster-sister of the Virgin Agnes, Namely Emerentiana, herself also ^a sacred Martyr.

On the same day he also translated the bones of Blessed Leuba the Virgin, whose life and deeds he had formerly set forth in ^a brief book, and placed them in the crypt of the same church behind the altar, dedicated in honor of the holy Mother of God and of the holy Virgins of Christ, in ^a stone chest which he also surrounded with wood and handsomely adorned with gold and silver metalwork.

[47] On the following day, through the hand of the aforesaid Chorepiscopus, he placed the relics of the holy Bishops other relics deposited in the church of Saint Boniface Cornelius, Callixtus, Sixtus, Sinitius, Nicasius, and Felix; also of Stacteus and Pamphilus the Priests; and of the holy Martyrs Crispinus and Crispinianus, Nereus and Achilleus, Sebastian, Castulus, and Romanus, Papias and Maurus, and Valerian; and of the holy Virgins Cecilia, Eugenia, and Anastasia, Martyrs of Christ, in the church of Blessed Boniface the Martyr, in the place where his holy body had formerly rested. in ^a tower built by him For he had built there ^a stone tower behind the altar, in the top of the middle of which tower he deposited the aforesaid bones of the Saints, carefully enclosed in ^a stone chest. Over this he erected ^a canopy supported by four columns, and adorned it with gold and silver. Within it he placed an oblong chest made in ^a rectangular form, which he also adorned with gold, silver, and precious stones, decorated with the images of the individual Saints fittingly represented, and inscribed around it verses set forth as if spoken in the person of the chest itself, in this manner:

Those whom this place marks by name and image, Behold, the illustrious servants of Christ the Lord, Who with fearless heart were reddened with sacred blood And laid down their lives for Christ.

But he also inscribed verses on the tower below — four on one side and four on the other, composed in elegiac meter, in this manner:

For the Martyrs of Christ, whose bones rest here, The humble Hrabanus constructed this inscription. If you, Reader, wish to know their names, The chest placed above reveals them to you also. Rome, the glory of the world, the praise of all things, the height of power, Once had these as Readers and Pontiffs: With whom rest here, taken from the parts of the world, Those illustrious in virtue, O Christ, your servants.

On the remaining two sides he inscribed these verses in Asclepiadean meter:

Most happy and blessed, Those whom Christ the King, exultant, in the heavenly citadel Places among the stars for their holy merits: He bestows eternal life also upon those Who enter the temple of the Lord with their steps. These I now admonish with kindly heart To beseech Christ with suppliant prayer: That He may grant them the stars together with the Martyrs.

[48] He gathered together also very many relics of other Saints from diverse parts of the world, and placed them with honor in the oratories and in the thirty oratories built by him which during his governance he had constructed to the number of thirty, and had caused to be dedicated by the Bishops in whose dioceses they stood. Concerning the locations, and the authorities and times of their consecrations, and the names of the Saints whose relics adorn them — if life and divine favor attend — I shall declare in the appropriate places, to those who wish to know.

CHAPTER 9

The Abbatial Office Laid Down. Books Written.

[49] When, therefore, that venerable man had nobly governed the monastery entrusted to him for twenty years, having laid down the burden of pastoral care, he betook himself to the church which I said above was built on the mountain to the east of the monastery of Saint Peter; and there, remaining and serving God, he devoted himself to heavenly philosophy. Free from governance, he withdraws; throughout his life he wrote various books For he had been exceedingly studious in the Scriptures from boyhood, and according to the gift bestowed upon him from heaven, he greatly loved the reading of the divine books and meditated upon them very frequently. Whence also, at the urging of his Brothers and friends, he undertook to write expositions of the books of the divine Scriptures, both of the Old and New Testaments. For, as he himself testified, he first wrote, about his thirtieth year, two little books in praise of the holy Cross — that is, one in metrical style with mystical figures which were long before prefigured in the divine books, so that in them the passion of Christ and our redemption On the Cross might be shown to have been foretold in the figure of the holy Cross. In this work ^a prose explanation of each figure is appended; and thus twenty-eight figures, not counting the title page, are seen to be contained in it, together with their expositions. The following book he thought necessary to compose — which he also condensed into twenty-eight chapters — in order to make the language of the verse of the earlier book clearer. On the Education of Clerics After this he wrote to Archbishop Hertolf three books on the education of clerics, in which the rationale of the ecclesiastical orders and the various offices performed in the Church is set forth, and the order of learning and the manner of teaching the word of God is declared. To the same he also wrote ^a treatise on the Gospel of Matthew, On Matthew, Homilies completing it in eight books. At his urging he also composed various Homilies for the entire year, for the different feast days. And he appended sermons on various vices and virtues, for preaching to the people of God.

[50] After this, at the request of the Bishops — namely Frecholphus, Friduricus, and Humbert — he wrote twenty-nine books of commentaries on the Pentateuch, on many books of Sacred Scripture that is: four books on Genesis, four on Exodus, seven on Leviticus, four on Numbers, and likewise four on Deuteronomy; also four books on Joshua and two on Judges, and one book on Ruth. He also composed, at the request of Abbot Hiltuuinus, four books in exposition of the book of Samuel and Kings. Likewise, at the urging of the Emperor Louis, he published four books on Chronicles. He wrote, moreover, an exposition of the history of Judith in one book, and likewise one book on the history of Esther, which he presented to the Empress Judith. The first book of Maccabees he also expounded in two volumes at the request of the Archdeacon Geroldus, and the second book in one volume. The book called Wisdom he elucidated in three volumes, as best he could, at the urging of Archbishop Otgarius. And the book of Jesus the son of Sirach, which is called Ecclesiasticus, he likewise illuminated in ten books. On the prophet Jeremiah also he published twenty books of exposition, following the sense of the Fathers. On the Epistles of Paul as well, at the urging of the Deacon Lupus, he made ^a compendium, collecting the opinions of the holy Fathers from their diverse works and arranging them in order, completing it in thirty books.

[51] There are also other works of his which he found it necessary to compose in response to the inquiries of various persons. One of these concerns the ordination of Chorepiscopi, on which subject he wrote one book to Archbishop Drogo. and various works to diverse persons To Notingus, Bishop of Verona, he also wrote one book on the foreknowledge and predestination of God, on grace and free will, in which he showed what ought rightly to be held. To the Emperor Louis he wrote one book against those who wished to destroy the oblation according to the Rule of Saint Benedict. To him he also sent ^a consolatory letter after the calamity which befell him on the part of his sons and his nobles, in which he showed from the divine testimonies that ^a false judgment cannot rightly condemn the innocent; in which he also at the end urges him to forgiveness of what had been committed against him. Afterward, at the urging of the same, he first composed ^a compendium of the opinions of the divine books, in which he first proved by divine testimonies that the honor of parents and submission to the power ordained by the Lord must be observed. Then he appended testimonies from divine authority in the same work concerning the various kinds of virtues and, conversely, of vices, demonstrating how each order in the Church must serve God in its warfare; this work he completed in forty chapters. In response to the questions of Abbot Bonosus, concerning how the intermixture of kinship is to be avoided and the magical art shunned, he composed one book. He also wrote one little book to Archbishop Otgarius, in which he first treated of legitimate penance and the hope of pardon, then appended various chapters from the Canons of diverse Councils for correcting the vices of men and strengthening the institutions of the Christian religion. Furthermore, at the request of the monk Macarius, he composed one Dialogue on the Computus.

p. This Drogo was ^a son of Charlemagne by the concubine Regina, raised in the palace of Louis the Pious, then Bishop of Metz, designated by Sergius II as Vicar of the Apostolic See in Gaul and Germany in the year of Christ 844. In ^a letter of Sergius to the Bishops beyond the Alps he is called Archbishop of Metz. Drogo called Archbishop of Metz Having long exercised this preeminence under his brother Louis the Pious, he presided at the Council at Thionville in the year 835 and deposed Ebbo, Archbishop of Reims, from his rank. Hincmar should be read in the latter work against Gottschalk, chapter 36, where one reads the subscriptions: "Drogo, Archbishop; Hetti, Archbishop," etc., and it concludes with these words: "This document was given by Drogo, who presided over the Synod together with Hetti, Bishop of Trier, to Fulco, who had been designated as successor to Ebbo in the See of Reims."

q. Brower annotates: "Let him who can fill in what is missing in the manuscript."

ANOTHER LIFE

By John Trithemius, Abbot.

Rabanus Maurus, Archbishop of Mainz (Blessed)

By Trithemius, Abbot.

PROLOGUE

To the Most Reverend Father in Christ, the Most Illustrious Prince and Lord, Lord Albert, Archbishop of the holy See of Mainz and of the Church of Magdeburg, Prince Elector of the Holy Roman Empire, Archchancellor and Primate throughout Germany, Administrator of the Church of Halberstadt, Margrave of Brandenburg, Duke of Stettin, Pomerania, Kassubia, and Slavonia, Burgrave of Nuremberg, and Prince of Rugia: John Trithemius, Abbot of the monastery of Saint James the Greater, Apostle, in the suburbs of the city of Wurzburg, formerly of Sponheim, of the Order of Saint Benedict — whatever the prayer of ^a sinner may avail before God.

[1] I have obeyed your commands, Most Reverend Prelate, and have compiled into ^a single volume, in ^a truthful and concise narration drawn from the various writers of the ages, the Life of your blessed predecessor, Hrabanus Maurus Magnentius, formerly Archpontiff of the sacred See of Mainz The author's zeal in describing the Life of Blessed Rabanus and ^a Doctor of most celebrated reputation and learning. Nor is it surprising if I have passed over many of his deeds in silence, since I could find before me no fixed, solid, and sufficient writer on this very subject; but I am compelled to be the first author without ^a predecessor, and to gather the falling ears from many and diverse small fields, and as ^a new harvester to bring ancient sheaves into the Lord's storehouses. For from his departure from this world to the Lord until our own time, six hundred and fifty-nine years are reckoned; and the long interval of that time has consigned many things gloriously accomplished by him to perpetual oblivion. Many writers of histories, I confess, have here and there written various encomia of praise concerning this most blessed and most learned man in their works, yet none of them composed his Life in ^a continuous series. For which reason the labor fell upon me most heavily: because, compelled to seek through the various authors what each had written about Hrabanus, I was able to order the individual items I found with less elegance and harmony. For who, especially in our times, will be found capable of making those things live again in literary permanence Stirred up amid such negligence of the Princes of Germany which are known to have remained in the oblivion of mortals for so many years? Let the Bishops of Germany be ashamed of their innate — if I may so speak — torpor, who, given over to vanities, both neglect the honor of God in His Saints and by shameful indifference scorn the beauty of their fatherland. I sympathize with the unhappy state of my German nation, whose ferocity of spirit is so great that it has neither known how to educate its own children properly, nor has been accustomed to honor with fitting titles of praise and merit those who have striven to show themselves more excellent than others in character and learning. For from the time when the holy Archbishop Hrabanus departed to Christ until the ordination of your pontificate, Most Reverend Prelate Albert, there have been — if I remember correctly — fifty Archbishops of the Church of Mainz, of whom none recalled to mind the memory of Hrabanus, that most holy man, and none of them attempted to make his name known to posterity.

[2] To you has been reserved this holy work, O most Christian of Christian Prelates and Most Eminent Prince; to your name is owed the glory of so great ^a man, who, in imitation of the ancient and most holy Pontiffs, strives to show yourself in all things ^a true minister of Christ and an irreproachable Bishop of the Church committed to you, by word and example. The piety toward the Saints of Albert the Elector Happy therefore is the holy Church of Mainz under your governance, you who reverently elevate the sacred bones of Saints from their tombs and present them for veneration to the faithful people; and what through the negligence of earlier times were soon to be dissolved into ashes, you have firmly commended to perpetual memory. Whence all Germans rightly proclaim you their Light and their immense glory, you who are the greatest worshiper of God, the most upright venerator of His Saints, the most steadfast defender of the Catholic religion, the noblest Prince by birth, the most illustrious of all in life and character beyond any controversy, and therefore never to be named without honor. The Apostolic See, weighing these and even greater benefits of divine mercy accumulated in you — something which no one among the Germans is recorded to have ever before attained — appointed you, ^a Prince young in age but old in character, when you had scarcely reached your twenty-fifth year, after the canonical election of the Brethren had been duly held, as Archbishop of the See of Mainz and of the Church of Magdeburg, and Primate of all the Pontiffs of Germany, the threefold ecclesiastical dignity conferred upon him and with gracious kindness granted you the office of consecration with the honor of the pallia of both Churches. Moreover, so that you might seem deservedly to have attained the name of thrice-Greatest, or Triarch, the same See appointed you Administrator of the distinguished Church of Halberstadt and exalted the glory of Your Highness above all the Pontiffs of Germany. That this was done by divine preordination no one doubts who, knowing your life and character from your earliest age, has weighed them more carefully. For from your tender years the divine cause was always in your heart, and nothing was sweeter to you than to be present among the choirs of chanting clerics, to adorn the altars with beautiful decoration, and to clothe the bones of the most holy and blessed Martyrs of Christ and also of Confessors with the varied and gleaming splendor of gold and silver. This I was able to write of your most religious Highness with all the more truth and confidence, inasmuch as I had lived for ^a longer time, more than ten years earlier, in the court of the Most Serene Prince Joachim, Margrave of Brandenburg and Prince Elector of the Empire, your brother, at Colonia on the Spree, and saw and heard more fully that you were ^a Prince and ^a young man burning with singular piety toward God.

[3] Since therefore, forestalled by divine mercy, still ^a boy and adolescent, you yearned with such piety, such charity and devotion, to fit yourself for the most sacred ministries of Christ, and his fervent zeal from boyhood that you struck not only your elders with astonishment but also all who merited to see you, hear you, or speak with you, with great admiration — who will be able to deny, unless demented, that you were chosen by divine providence before you were born into the world, and set apart for this ministry of ^a threefold pontificate, in which you can not only acquire manifold merits of holiness for yourself, but also recall to the paths of justice those mortals committed to your care, by your life, teaching, and pastoral authority? Having received these most great honors from the supreme providence of God, you do excellently well in showing yourself ^a true Bishop by your very works: you who, contrary to the custom of many Prelates, set heavenly things before earthly and prefer the eternal to the perishable. Whence all the peoples of Germany shall call you blessed, if indeed (which may the Almighty grant) you shall have persevered to the end in the undertaking of holiness you have begun. By whom the Relics of Blessed Rabanus were elevated There are rivals, do not doubt it, to whom this youthful fervor of your holiness is held suspect; in which, if by God's mercy you persist, you increase joy for the good and no small confusion for the misanthropes. I for my part, knowing your devotion to the Saints of God, am confident that you will persevere in what you have well begun, through their prayers and merits, and will daily add better things to your good pursuits — until at last, made ^a partaker of theirs, you may rejoice without end in heaven, you who now, ^a pilgrim Prelate on earth, with such longing of mind and fervor of spirit, zealously honor the name and memory of those whose company you will share. Hrabanus, despised among the people of Mainz and almost buried in everlasting oblivion, you have raised from the earth in the name of the Just One with the utmost veneration, on account of which the Almighty Lord will also exalt your soul with His Saints in the heavenly homeland.

[4] And lest I should be wanting in so holy ^a ministry of yours, I willingly took up the burden which you recently imposed upon me, and with whatever diligence I could, I laboriously compiled from the books of diverse authors into ^a single volume the Life of the aforesaid most blessed Bishop. In which, if I have not satisfied your desire, let good will in so poor ^a servant suffice as the merit of obedience. I obeyed the one who commanded, I did what I could, and all that occurred to me concerning the praises of so great ^a Bishop I dedicated to your most sacred name. and commanded this Life to be written Receive now, therefore, with consecrated hands, Most Reverend Prince, the firstfruits of the produce of the barren little field of Trithemius, offered to your pontificate with the utmost humility, and as you are the supreme Priest of God, graciously separate the chaff from the grain, so that this humble little work of mine on the life of the holy Prelate Hrabanus, composed at your command and dedicated to you, may come forth into the light all the more securely, the more diligently and thoroughly it shall have been corrected under the rod of your Pontifical Eminence. For Your Serene Highness possesses ample learning with authority, whence you are able not only to defend this work of mine from the injury of detractors, but also, when necessary, to correct it to the rule. Farewell, Prince of Pontiffs. From my monastery, the sixth day of the month of November, in the year of the Lord one thousand five hundred and fifteen.

BOOK I

The Private Life of Blessed Rabanus.

CHAPTER 1

Birth, Education, Novitiate of Monastic Life.

[5] Hrabanus, surnamed Maurus, of the family Magnentius, an East Frank by nation, ^a Buchonian by homeland, was born in the town of Fulda on the fourth day before the Nones of February, in the year of the Lord's Nativity seven hundred and eighty-eight, in the eleventh Roman Indiction, which was the twentieth year of Charles, the great King of the Franks, and the seventeenth year of the Roman Pontiff Adrian the First. Blessed Rabanus is born in the year 788 His father, named Ruthardus, born of the Magnentian family, was ^a rich and powerful man who served long and strenuously under the Princes of the Franks in Germany. His mother was called Aldegundis, ^a woman of most honorable character, who taught her son from infancy to fear God, piously educated instructed him in letters, and most diligently formed his teachable mind to every good work no less by example than by word. Indeed, the pious mother, while the mind of her child was still pliable with the tenderness of youth, laudably shaped his character to the integrity of Christian teaching, restrained the wanton impulses of boyhood with the most prudent reasoning, and with unremitting care commanded him, while still almost an infant, to visit the church, hear the sermons of God, and frequently attend the divine mysteries. Now Hrabanus as ^a boy was manifoldly endowed by the Lord both with the gifts of nature and the graces of heaven, endowed with excellent gifts of mind and body which with time received great increases of vigor, until finally they brought the man to the pinnacle of the highest perfection. In intellect he was docile, in memory most vivid, in mind and body alike chaste and most pure under ^a most beautiful disposition; in whose character integrity shone forth, and ^a singular tranquility of spirit glistened. All these gifts, however, both of grace and of nature, shone forth more brightly in him when he had reached manhood, in which he ascended the summit of all virtues as ^a perfect worker. As for what pertained to the outward man, he was of quite robust body, phlegmatic of complexion with an admixture of the sanguine, stout rather than lean, strong and large of head, and arranged in comely form by the proportion of all his limbs.

[6] Whence, since the boy of good natural gifts progressed always to better things from day to day, and already ^a certain presage of future dignity and holiness shone forth in him, the pious mother, fearing lest the corruptible body, situated in the midst of ^a perverse generation, might by some occasion defile the soul, at the age of nine he is led to the monastery or lest the earthly habitation weigh down the mind thinking many things, deliberated to hand him over to ^a monastery in which she had no doubt that he could live more purely. But this purpose of the mother did not please the father at first, though he afterward approved it, inspired by the divine will. Under Abbot Baugolf For human counsel is easily changed whenever the divine power effects its instinct predestined from eternity. In those days the most reverend Abbot named Baugolf presided over the still-new monastery of Fulda, ^a man of great religious devotion and of many virtues in Christ, who, succeeding Saint Sturm, the first Abbot of that place, presided for twenty-five years, having obtained ^a glorious name of holiness among all the Germans. To the tutelage of this most distinguished Abbot, the boy Hrabanus, being about nine years old, was entrusted by his parents, and committed to the monks for instruction according to the rule of the holy Father Benedict. This solemn handing over of Hrabanus to the monastery was made on the twenty-first day of the month of March — which was the solemn feast of the same most holy Father Benedict — in the year of the Lord's Nativity seven hundred and ninety-seven, in the fifth Roman Indiction.

[7] At that time there flourished in the aforesaid monastery of Fulda ^a great multitude of monks who, leading an austere life for the love of God, abstained from wine and meat at all times, and took not even meat broth as food except for the sick and the utterly feeble, under the rigorous observance of the Benedictine rule nor did they enjoy the pleasures of this world. Their bread was coarse and rustic; beans, peas, and vegetables were their food; water or beer, their drink. They lived by the labor of their own hands, as true followers and monks of our Father Benedict, since at that time they were not permitted to have secular servants in the monastery. For whatever necessary work arose in the monastery for the cloister-dwellers was done not by the hands of seculars but of monks. All the monks then strove to live according to the purity of the monastic rule, in common under the direction of one Pastor, in true poverty without private property, preserving inviolably the chastity of mind and body, and serving almighty God in the bond of fraternal charity. O happy age, He obtains Rathgarius as teacher and times abundantly fruitful in the charisms of the Holy Spirit, when the professors of the cloistered life were excellent and marvelously adorned and endowed with every beauty of the virtues! To these men of most holy life and conduct in the monastery of Fulda, the boy Hrabanus was joined by divine ordination, and committed to ^a certain venerable senior monk named Rathgarius to be instructed in the knowledge of letters and in holy ways, by whom he was most diligently formed to all the best things. The boy of good disposition, having obtained ^a good teacher, with the help of divine mercy soon made ^a good beginning in the rudiments of holy life, so far as his age permitted, and progressively brought them to something better, and finally brought them to the best conclusion.

[8] After he had completed his sixteenth year, that is, in the year of the Lord's Nativity eight hundred and four, in the twelfth Roman Indiction, then the Abbot Baugolf, Abbot of Fulda, departed to the Lord in the twenty-fifth year of his governance. When he had been buried, not without ^a reputation for great holiness, the aforesaid teacher of Hrabanus Maurus, Rathgarius, by the unanimous election of the Brothers, succeeded as the third in the abbacy and presided for sixteen years, ^a man of proven religious devotion and great holiness. He loved Hrabanus above the rest with singular affection, because he knew him to be more ready for obedience than all the others and indefatigably studious in the reading of the divine Scriptures. He saw that he was born for great things and that he would in time be profitable to many for their salvation by word and example. He knew also that saving doctrine was necessary for Pastors, he joins the pursuit of piety and learning since ^a good life without the spiritual knowledge of the divine Scriptures does not suffice for the instruction of subjects. For he who is good only for himself cannot be ^a useful Ruler of others. Therefore Rathgarius resolved by no means to neglect the teachable boy, whom, illuminated by the divine spirit, he did not doubt would be set over many. Nor was his confidence frustrated, since Hrabanus turned out greater in learning, dignity, and the merit of holiness alike than any of his fellows could have imagined or conceived in their minds.

[9] For as soon as he had passed the years of boyhood, he devoted himself entirely to the divine service, frequent in church, assiduous in the choir of those singing the psalms, and singular in the service of the Lord without any mark of vanity. devoted to choir and prayer No one among the monks was more eager than he in singing and reading; no one among all ever showed himself more ready for obedience to his elders. He always loved God above all things with ^a pure elevation of mind, and whatever he knew to be acceptable to God's most ordered will he strove with the utmost effort to fulfill. Those things, however, which he learned to be contrary to the divine will he deemed never to be admitted into the workshop of his heart. He kept the eye of his mind pure and clean from the dust of earthly desire, and at all times lived among his fellow brothers without giving offense. In holy prayer he was almost unceasing, laudably occupied without interruption in the reading of the divine Scriptures.

[10] No one saw him idle; no one heard him intent upon gossip or idle talk; nor did anyone find him wandering in vain excursions through the cloister in the manner of many. To silence and the cell Always mentally devoted to God, he either applied himself to the reading of the Scriptures, or wrote something for the common benefit of the Brothers, or else dwelt by himself as ^a solitary in his cell. For nothing was sweeter to him than the continuous study of the holy Scriptures, and therefore the seclusion of the monastic cell, unbearable to many cloistered monks, he reckoned as the delights of paradise. For what the stream and water are to fish, the same is most rightly said of the cell to good and studious monks. For just as fish cannot live long without water, so monks who frequently rush about outside the cell do not remain in true purity of mind. For the cell is the workshop of virtues for monks, and the world, frequented too much, is the cause of many vices. The cell is the school of divine knowledge for monks, outside of which the teaching of heavenly wisdom is not given. Whence the monk who does not love the seclusion of the cell does not at all attain to the true knowledge of the Scriptures of God. This our most blessed Father, the holy Hrabanus, rightly considering, loved the monastic cell from his infancy, in which he kept his conscience unharmed from the vain works of the world, and attained ^a full knowledge of all the scriptures, both human and divine. For the seclusion of the cell is compared to the pleasantness of paradise, in which, dwelling delightfully and united to himself through the continual exercise of divine love, he dwelt in mind and body alike, quiet in the house of God with himself, devout in spirit toward his Creator, joined to all by the bond of charity troublesome to none of the Brothers, burdensome to none, onerous to none, but accepted by all the good and sincerely loved in the bond of fraternal charity. In him was fulfilled what was long ago declared through the prophet Jeremiah: "It is good for ^a man when he has borne the yoke of the Lord from his youth: because he shall sit solitary and shall be silent, for he has lifted himself above himself." Lamentations 3:27 These are the banquets of the purified mind, which no one understands unless he receives them; and no one receives them except he who has truly separated himself from every allurement of the flesh for the love of God. For the true joys of the mind and the corruptible delights of the belly do not consent to dwell together in one place, since the Savior of all says it is not possible to serve two contrary masters. Blessed therefore was this great servant of Christ, Hrabanus, who, forestalled by the grace of the Holy Spirit, walked not in the counsel of the ungodly, and stood not in the way of sinners, nor sat in the seat of scoffers. Matthew 6:24 But in the law of the Lord was his will confirmed and steadfast, and in His justifications was his meditation by day and by night. Psalm 1:2 Blessed, I say, was this man, and deservedly to be venerated by all posterity, who, placed in this mortal life, sowed good seed in the blessings of the Lord, from which he now eats the fruit of eternal happiness in heaven. For which reason he is judged worthy of every honor and to be celebrated with everlasting memory: who, having become an imitator of the disciples of the Lord, illuminated the whole Church by his learning and character, and by disputing and writing confuted the various errors of the heretics, of which we shall speak more fully below in its proper place.

CHAPTER 2

The Studies of Blessed Rabanus under the Teacher Alcuin.

[11] When, therefore, the blessed Magnentius was reaching his eighteenth year of age, which was the eight hundred and sixth year of the Lord's Nativity, and was possessed by an incredible love of the divine Scriptures, and had already either equalled or even surpassed all the teachers and masters assigned to him in learning and doctrine, yet could not be content with what he had attained through study, but on account of the greatness of his desire hastened toward the greater mysteries of sacred learning, he resolved to change his place for ^a time for the sake of advancement. He burns with desire for learning For at that time ^a general school of letters, such as existed later, did not yet flourish in the monastery of Fulda. For the monks, content with ^a humble understanding of the Scriptures, grave in their habits and imbued with ^a somewhat rustic simplicity, did not pursue higher studies of learning. Whence the most blessed young man, since on account of the scarcity of masters he could not satisfy his mind in his own monastery with his immense desire for the Scriptures, and since he knew he had Rathgarius as ^a favorable Pastor, one day prostrated himself at his feet, and making known with the utmost humility what he had in mind, besought the consent of his elder. The petition of the young man pleased the Abbot, and having taken the counsel of the elders, he readily gave his consent to the petitioner. For the provident elder saw, as was said ^a little before, the divine grace shining forth in him, by whose operation he did not doubt that he would become great; and therefore he willingly granted what was requested.

[12] In those days there flourished in the kingdom of the Franks Albinus, who is also called Alcuin, an Englishman by nation, ^a monk by profession, ^a Levite by order, and by dignity Abbot of his monastery of Saint Martin of Tours, formerly the tutor of Charles the Great, most learned in every variety of scriptures. He was the first among the Gauls and Italians who, having been placed over the public schools of monks at Rome, Paris, and Soissons, wrote much for the common benefit and educated very many of the most learned students in every kind of knowledge. To this venerable man, at that time the guardian and minister of the Lateran Church in the city of Rome sent to Alcuin and presiding over the public schools of monks, Abbot Rathgarius sent Hrabanus from Fulda with two other monks, Haimo and Diedo — of whom the former afterward became Bishop of Halberstadt, and the latter succeeded Hatto in the abbacy of Fulda by the election of the Brothers. Albinus, therefore, receiving the monks sent to him from Fulda under the rod of his tutelage, applied every diligence to them and spared no labors for their salutary instruction. Hrabanus, however, whom he saw to be sharper in intellect than the others, he pursued with ^a more assiduous zeal for teaching and watched over him with singular care and solicitude.

[13] For six continuous years Hrabanus remained in Rome as ^a most studious hearer and disciple under Master Albinus, and devoted untiring zeal to learning the Scriptures. In those seven arts which the professors of the same call liberal, he became most learned, and in every kind of knowledge, both of divine and human traditions, he is trained in every kind of learning he had no equal. Indeed, how learned he was in grammar, rhetoric, logic, arithmetic, geometry, poetry and music, astronomy and mathematics, physics and metaphysics, philosophy and theology, both human and divine — whoever desires to understand more fully should turn more diligently through his volumes, which are both numerous and most elegant. In disputation he was of such acuteness that he was held and was the most renowned of all the Sophists. Whence, like ^a second Augustine, he was the terror and hammer of heretics, all of whom he overcame and vanquished in easy encounter.

[14] And although he had attained so great an abundance of all the sciences, yet he was never puffed up with pride, never vainly exalted himself above others in his own judgment, never even lightly despised those who were simpler and less learned in the Scriptures. with great submission For grounded in true monastic humility, he appeared little in his own eyes, and the greater he was, the more abundantly he humbled himself. For he knew that the learning of ^a monk without true humility of mind is pernicious folly, even if he is held most learned among men. For the Scripture says: "The learning of ^a man is known through patience." Proverbs 19:11 But no one truly deserves to be called patient modesty of spirit who is not humble and subjected with full will to the command of the Almighty. Our Hrabanus, however, ^a true lover of God, who was truly both humble and patient, the more he had advanced in good studies, the more he humbled his spirit before God and men. No vain ambition for earthly honor drew him to study; no poverty or want had made the monk studious in the Scriptures: but the love of God, which conquers all things, had set his mind ablaze for the increase of spiritual knowledge. Nothing is difficult for good will, nothing formidable for one who truly loves God. Whence, since he had devoted himself entirely to the divine service, and sought nothing in this world, desired or wished for nothing except God alone and the knowledge of the Scriptures, he strove to show himself ^a worthy minister of Christ, from whom he knew that every perfect gift comes to mortals. continual diligence He was always turning over in his hands some volume of divine reading; he was always, united within himself, performing some work of good action. And neither by day nor by night did he cease from the investigation of the divine Scriptures. For apart from that time which either the inescapable necessity of nature required or the plan of divine worship demanded, all the rest he devoted to the study of the Scriptures, and judged all that to have been entirely lost which had been spent otherwise than in the praises of God or in sacred readings. Therefore, whenever he could be free from public duties, he profitably pursued his private ones; and always, having first offered prayer with special devotion of mind to God, he either read or wrote, or in the schools listened to Master Albinus reading. Thus intent upon these sacred studies he attains perfect learning and occupied without interruption and continuously, the great mercy of God adorned him with the ornament of all virtues and bestowed upon him who desired it ^a perfect sense for understanding the Scriptures in all things, and gave to one well deserving the knowledge of the Saints and perfection in all good works.

[15] When at last six years had been completed at Rome under the Master with immense advancement in learning, the blessed servant of God, together with Haimo and Diedo, was recalled to the monastery of Fulda by the command of his Pastor. Although he would have continued much more willingly for more years the study he had begun under the direction of his Teacher, yet he promptly obeyed his Abbot, knowing that obedience prevails over all the virtues of monks, through which alone the way lies open for cloistered monks to the heavenly homeland. Therefore, in the year of the Lord's Nativity eight hundred and twelve, in the fifth Roman Indiction, he returns to Fulda Blessed Hrabanus, being in the twenty-fourth year of his age, returned from Rome with Haimo and Diedo to the monastery of Fulda, by the command of his Abbot — that is, in the eighth year of the abbacy of the aforesaid Rathgarius. The Brothers received him with great joy of charity, honoring the manifold divine gifts in him; for they knew him to be not only ^a venerable master on account of his preeminence in learning, but much more, on account of the merit of his life, rich in all virtues in Christ. Indeed, during those six years in which he had devoted himself to letters at Rome under the Master's tutelage, he had made marvelous progress in every kind of knowledge, both human and divine, beyond all his contemporaries, and had become ^a supreme philosopher in every knowable subject, ^a most eloquent poet, and ^a theologian most excellent in the judgment of all. Finally, he shone forth with such holiness of virtues and merits throughout all the days of his life, both at Rome and at Fulda, that none of those who lived with him doubted that he had been forestalled by ^a special grace of God. Whence he was profitable not only to himself, but showed the way of salvation to many by word, writings, and example.

CHAPTER 3

The Priesthood of Blessed Rabanus: The Direction of the School of Fulda: His Disciples.

[16] Rathgarius also, the venerable Abbot, who, as we said above, loved him more closely than the rest, congratulated his progress with ^a wondrous affection, and rejoicing to have such ^a disciple who was now capable of teaching any others, he gave magnificent thanks to almighty God. Indeed, so that Hrabanus might have greater authority among the Brothers through the conferral of ecclesiastical rank, having advanced him through the individual grades of the sacred ministry, finally the Rector promoted him in his thirtieth year to the dignity of the priestly office. Having been consecrated ^a Priest, he omitted nothing of his former humility, neglected nothing of his monastic life and purity, He is initiated into the priesthood but subjecting himself to even greater humility, he turned his whole mind to the observance of regular discipline and showed himself most obedient to all his Brothers; and he was always intent either on prayer or on the study of sacred reading. The cell, as was said before, was paradise to him, and the choir of Brothers singing the psalms he reckoned as heaven. And because he strove to serve all humbly for the name of Christ, he was rightly beloved by all. The holy elders loved him as ^a son; the studious young men venerated him as ^a Master of heavenly doctrine. dear to all All alike held him as the model of the whole monastic religious life, and the supreme example of Christian learning. Rathgarius, the most reverend Abbot, however, exulted with ^a special office of congratulation, because he saw him whom he pursued with ^a singular affection of love possessing such distinguished marks of virtue. And truly he was worthy to be loved by all, who always loved the Creator of all with ^a pure affection. In him was fulfilled that gracious promise of eternal wisdom which says: "I love those who love me; and those who watch for me in the morning shall find me. Proverbs 8:17-19 With me," it says, "are riches and glory, heavenly wealth and justice. Better is my fruit than gold and precious stone, and my increase than choice silver." For Hrabanus loved the wisdom of God the Father, knowledge of which is given to believers through faith in the holy Scriptures, to the reading of which he devoted himself all the more frequently as he loved God more sincerely. The fruit of sacred reading was always sweet to his palate, which he tasted in the fervor of the Holy Spirit. O how sweet is the flavor of divine love to one who truly tastes it, through which all the adversities of this world become sweet, and all its blandishments become cheap to the strong soul! Nothing is admitted into the affection of the heart except the divine, where the Creator alone is loved above all things. Of this sacred workshop, the supreme worker was this Hrabanus of whom we speak, in whom the overflowing fullness of spiritual doctrine illuminated the whole Church and trained many in justice.

[17] And lest we wander too long in reversed order, we have judged it worthwhile to return to what was interrupted and to note briefly what occurred concerning Hrabanus after his return from the City, before he was ordained Priest. He was previously placed over the schools The memorable Abbot Rathgarius, wishing to consult the benefit of many, on the counsel of his Brothers established ^a public school in the monastery of Fulda, the direction of which he entrusted to Saint Hrabanus, who had recently returned from Italy. Therefore, in the year of the Lord's Nativity eight hundred and thirteen, in the sixth Roman Indiction, Hrabanus, at the age of twenty-five, was placed over the school of the monks of the monastery; and he was bidden to maintain inviolable among the monks of Fulda the same method of teaching which he had lately learned from Albinus. As soon as he took up the office of teaching, he took care in all things to follow and imitate his Master Albinus, he taught the monks so that he would first teach the younger monks in Grammar, and when they seemed fit for greater things, they would be formed in more weighty studies as well. And when the fame of this new institution among the Germans had become public, many Prelates of monasteries, praising this method of teaching, sent their monks to Fulda to be imbued with sacred studies under Hrabanus's rod; others, however, erected schools in their own monasteries, over which they placed as teachers the most learned men from the aforesaid monastery. But in ^a short time the number of Hrabanus's students grew greatly, and throughout all Germany and Gaul the venerable reputation of his learning and holiness spread abroad. Whence it came about that not only Abbots placed monks under Hrabanus's teaching, and seculars but even the nobles of the land subjected their sons to his instruction. He, as he was most gentle, formed them all with the utmost diligence, as either the age or the talent of each permitted: some in Grammar, others in Rhetoric, and still others in the higher writings of divine and human philosophy, sharing without envy whatever each had sought from him. All those whom he admitted to his lecture hall for instruction, he taught to write not only in prose but also in verse, whatever might arise.

[18] He had many distinguished, learned, and most holy students, Of these the more illustrious at Fulda were monks the more excellent and eminent of whom Megenfridus, in the fourteenth book On the Times of Grace, commemorates by name, and they are these: Strabus, ^a monk of Fulda, an East Frank by homeland, who succeeded the master in the direction of the schools at Fulda, ^a man most learned in the full range of the scriptures, practiced in verse and prose, Strabus, Freculfus, Bishop of Lisieux who wrote much in both genres. Freculfus, ^a monk of Fulda, ^a Saxon by homeland, afterward Bishop of Lisieux in the province of Rouen, an outstanding preacher of the Christian faith, who himself also composed many works. Lutbertus, ^a monk of Fulda Lutbertus, Abbot of Hirsau and afterward the first Abbot of Hirsau, in the diocese of Speyer, ^a Swabian by homeland, ^a most eminent Doctor in every variety of the scriptures, no less distinguished for the merit of his life than for his learning, who left behind some memorials of his genius and bestowed many benefits upon his monks. Hildolfus, ^a monk of Fulda, an East Frank by homeland, Hildolfus and Ruthardus placed over the school of Hirsau and the first master of the schools at Saint Aurelius at Hirsau, ^a man of most upright life and learning, who himself also wrote many useful works. Ruthardus, ^a monk of Fulda and the second scholastic at Hirsau after the death of Hildolfus, who, being most learned, composed many works. Bernardus, ^a monk of Fulda and afterward Abbot of Hersfeld, an East Frank by homeland, ^a man illustrious in wisdom and character, who composed many works. Bertholfus, ^a monk of Fulda, ^a Thuringian by homeland, Bernardus, Abbot of Hersfeld ^a man most learned both in the divine Scriptures and in human letters, who himself also wrote some works. John, Bertholfus and John, writers ^a monk of Fulda, an East Frank by homeland, ^a distinguished poet and musician, who both wrote many works and was the first among the Germans to compose ecclesiastical chant with varied modulation. Vingbertus, ^a monk of Fulda, ^a Saxon by homeland, ^a man of wonderful simplicity and nonetheless great learning, Vingbertus, ^a pious man who shone forth in the merit of his life and was illustrious in virtues. Egbertus, ^a monk of Fulda, Egbertus, ^a recluse; Charles, Archbishop of Mainz ^a man of admirable life who for ^a long time was voluntarily enclosed for Christ, shining with miracles, who composed some works. Charles, ^a monk of Fulda, an East Frank by homeland, ^a man of great wisdom and learning, who is said, on the death of his teacher, to have merited the Archbishopric of Mainz, and to have published some volumes. Altfridus, ^a monk of Fulda, ^a Saxon by homeland, illustrious for wonderful holiness and learning, Altfridus, Bishop of Hildesheim and an outstanding preacher of the word of God, who, sent from Fulda to New Corvey in Saxony as scholastic, was afterward ordained the fourth Bishop of the Church of Hildesheim. All the above-mentioned distinguished disciples of Hrabanus at Fulda are commemorated by Meginfridus, the writer of histories, who is said to have written various works himself. He also had many distinguished hearers sent to him from other monasteries, most celebrated for their learning and the holiness of their lives, whose names, as expressed by the aforesaid writer, we have here omitted for love of brevity, lest we induce tedium.

CHAPTER 4

The Method of Teaching of Blessed Rabanus: Knowledge of the Greek Language.

[19] This most blessed instructor of monks also took care to train his students no less in the fear of God and the observance of His commandments than in the understanding of the Scriptures, knowing that it is written in the holy prophet Daniel: "Those who are learned shall shine as the brightness of the firmament; and those who instruct many to justice, as the stars for all eternity." Daniel 12:3 For it is of little avail for the learning of ^a cloistered man to train the intellect unless you also strive with all your strength to kindle the affections to the love of God. He inculcates in his disciples good morals and ^a holier life In this manner of teaching the blessed Doctor Hrabanus notably excelled above all others, who first of all trained his hearers in justice, and among his readings frequently endeavored to persuade them to conform their habits to the regular statutes and above all always to obey the evangelical precepts. He taught them to despise the world and all the pleasures of the flesh for the love of God, to flee transitory vanities and the pomps of the age, and to turn aside from every desire of disordered will. He admonished them that God is to be loved above all things with ^a pure mind, and as their Teacher he assiduously impressed upon his disciples that they should remember they must die.

[20] He was so sincere ^a lover of monastic religious life that he admitted no one to his lecture hall unless he had first most diligently examined his mind regarding the integrity of regular observance. He bars the unruly and disobedient from his teaching Whence, if he found any to be wandering in mind or body and less fit for the observance of monastic discipline, he barred them from access to the mountain of the divine Scriptures like brute animals and unclean beasts, saying: "It is written: 'The beast that shall touch the mountain shall be stoned.' Exodus 19:12 Therefore, Brothers, go away, and first learn to compose yourselves in mind, so that with amended conduct you may be worthy, like Moses, to hear the words of God on the summit of the mountain." For no one usefully grasps God's Scriptures by learning whose soul is still begrimed with the dust of vices. And this manner of teaching was always habitual to the holy man: that he set the discipline of justice before the study of letters and preferred piety to the knowledge of the Scriptures. He was able to persuade justice and the observance of the virtues all the more easily, the more he demonstrated them not only by words but also by his works. He had ^a singular grace of teaching and the greatest facility of persuading. moderately severe For he was sharp of intellect and eloquent of speech, sonorous of voice like ^a trumpet, and venerable with ^a certain gravity. Whence, whenever reason demanded, he was able to terrify the wicked by his voice alone, and no less to soothe with humility those who were prostrate. He obtained ^a body befitting the gifts of his soul, through the Lord's bounty; and great was the authority of affection in him, and no less his humanity of graciousness with gentleness. Having used this moderation most temperately from his youth, he was both tranquil in himself and proved himself ^a useful and fruitful Teacher to his disciples, as they deserved according to the occasion.

[21] At that time, as Meginfridus testifies, there were in the monastery of Fulda monks serving almighty God in the greatest religious devotion under the Rule of Saint Benedict, At that time there were 150 monks at Fulda numbering one hundred and fifty, all of whom, as was said above, abstained from wine and meat. Of these, twelve at least, most learned in every knowledge of the Scriptures, were called Elders, twelve Elders presided, and ^a Master after the Abbot whose counsel the Abbot employed in daily necessities, so that it was not necessary to trouble the whole congregation. Whenever any one of these twelve was either sent to another monastery or taken by death, another from the more learned and more holy was forthwith appointed in his place by the election of the Rector and the Elders. This laudable institution of the Elders lasted for many years, that is, as long as the study of the Scriptures which Saint Hrabanus had begun flourished in the monastery of Fulda. The rule of the twelve Doctors was that each should read individually according to the arrangement of the principal Master, who was always the thirteenth, and therefore the assigner of all the readings, whom all the rest after the Abbot were bound to obey.

[22] As the fame of the holiness and learning of the monks of Fulda, and especially of the holy Hrabanus, spread farther and farther throughout the whole kingdom of the Franks, those studies were eliminated from the monasteries by wealth and luxury many, both noble and ignoble, entrusted their sons to their fellowship to serve the Lord; from among whom many Churches in Germany afterward had Bishops and Pastors. For while the regular observance endured, no one was repelled from the service of God, whether noble or ignoble, but according to the precept of the Legislator Benedict, the entrance lay open to all who wished to be converted with ^a pure intention. This custom, however, is seen in the course of time to have been changed, both in the monastery of Fulda and in most others, contrary to the intention of the Rule — after, that is, wealth had extinguished religious devotion, and luxury together with the worst ambition had eliminated the study of the Scriptures. The fervor of the monks was at that time incredible, and the study of the holy Scriptures, which began at Fulda through Saint Hrabanus, as we said above, and in ^a short time prevailed through almost all the monasteries of Germany and Gaul.

[23] Nor were they content with the Latin and their native tongue; but judging it necessary for disciples of divine contemplation to learn and teach the Greek language, they also obtained with labor ^a knowledge of Hebrew and Chaldaic. For the holy Hrabanus, Rabanus was learned in Greek ^a hearer of Albinus at Rome, had ^a certain Theophilus of Ephesus as his teacher, from whom he grasped ^a sufficient understanding of the Pelasgian tongue, which, on his return to his homeland, he also shared with his own disciples without envy. Indeed, since he was ^a man not only most studious of all, but also without anyone's contradiction the most learned, he understood perfectly well that no one among the Latins could be found truly learned and accomplished in sacred letters who had not obtained ^a knowledge of the Greek language. This I affirm with all the more confidence, because now that Greek volumes have been multiplied today by the art of printing, I myself under good teachers have grasped some understanding of that tongue. For just as ^a stream descends from ^a fountain, so from the Greek language descends the Latin. Whoever therefore despises the knowledge of the fountain does not in the least know the force and property of the stream, whose cup he uses.

[24] Rightly therefore all Germany together with threefold Gaul venerates this most blessed Doctor Hrabanus as the unique prince of all learning, from whom both Bishops received the key of ecclesiastical discipline and monks the salutary key to the understanding of the Scriptures. He was the first to teach his countrymen the Greek and Latin languages Deservedly, I say, all the posterity of the Germans will resound forever with the praises of Hrabanus, who, first of all, having driven away the ancient barbarism, made his nation Latin in speech. For he was the first of all to teach the Germans under the faith of Christ to speak both the Greek and the Latin tongue. Before him, no one born or educated among the Germans, having knowledge of the Greek language, ever composed so many volumes anywhere, so elegantly, so properly, so harmoniously and in such fine Latin. If indeed any among the Germans in the kingdom of the Franks were learned before him, they were not natives, but Greeks, Romans, Gauls, Scots, Britons, or foreigners coming from elsewhere. But the most blessed Hrabanus, that outstanding Doctor of the Christian faith, the unique and first Prince of German learning and Master of discipline, who had before him in his nation no preceding Doctor of consummate learning, was set ablaze (beyond doubt) by divine inspiration, and what he could not have at home, he laudably sought at Rome, found it, learned it, and brought it back to the Germans without envy, and drove the ancient barbarism from his homeland. He adorned his nation with ^a twofold ornament: both he rendered it more polished in morals toward holiness, and by the infusion of the elegance of the Roman tongue he introduced it to the full abundance of learning. O Doctor to be venerated through all ages! O Prince of the learned, to be celebrated by all learned men with ^a perpetual festival, who led ^a most holy life in the flesh and poured forth saving doctrine upon all the children of the Church! Rightly, I say, he is to be commended to the living memory of all, who not only provided the food of eternal life by his example to those then present, but also left behind for posterity saving instructions in his writings. Truly he is worthy that all posterity throughout Germany should celebrate his memory with blessings, through whom such great benefit of mind and body has come to us.

CHAPTER 5

The Renown of the Order of Saint Benedict. The Work of Blessed Rabanus on the Cross.

[25] He always taught the orthodox faith of Christ with the utmost eagerness; he was the first among the Germans to render the sacred Scripture plain; leading an apostolic life, he refuted the pernicious errors of the heretics with the most steadfast reasoning. Finally, as was said above, By the example of Rabanus and his method of teaching he was the first of all among the Germans to hold ^a public school of monks, in which he had as hearers not only cloistered monks but also many persons of the secular life. He turned secular sciences to the service of the divine Scriptures, and, like ^a second Socrates, transformed philosophy drawn from heaven into ethics. Therefore, as I recall having said, he fully trained his hearers in every kind of secular literary learning, and first made them grammarians, dialecticians, rhetoricians, arithmeticians, geometers, astronomers, musicians, and poets; and afterward he introduced those who were fit to the knowledge of the divine Scriptures. Studies flourished in other monasteries This method of teaching, transmitted by him to the other teachers, persevered for many years in the monastery of Fulda, and in the course of time was transferred to many monasteries of Germany with the greatest benefit, as is easily proved through the writings of the ancients. At that time, besides the Order of the holy Father Benedict alone, there were no cloistered monasteries throughout all Germany, since neither the Cistercians had yet been founded, nor the Conventual Orders of Mendicant Friars, nor any other singular observance — all of whom came long afterward. And therefore, whenever in this work we make mention of monks, none other than Benedictines are to be understood, unless another profession is specifically named.

[26] For many years this wonderful study of the Scriptures endured in the monasteries of monks, and the sacred Order of Benedict produced innumerable men no less distinguished for holiness than for learning. For we read, as is manifest from the reckoning of our annals, that from monks who professed the Order of the holy Father Benedict, there were in the course of time twenty-four Pontiffs of the most holy Roman Church, the number of Prelates of the Church and Saints from the Order of Saint Benedict two hundred sixty-nine Cardinals, one thousand six hundred eighty-four Archbishops in the various Churches of the world, and four thousand five hundred twelve Bishops. Finally, fifteen thousand six hundred are found enrolled in the catalogue of Saints from the same Order, besides nuns and other innumerable persons whose names we do not know. These are the fruits of the salutary study of monks, in which, with Hrabanus planting, many thousands, accomplished in all learning and holiness, illuminated the whole Church. But this holy custom of monks did not endure to the end, since what had laudably begun in time also shamefully declined with time. For around the year of the Lord's Nativity one thousand one hundred, when various institutions of cloistered life had multiplied in the Church of God, study began to grow tepid among our monks and almost ceased entirely.

[27] Hrabanus Maurus, however, that distinguished Scholastic of monks, after he had presided over the schools for five years, put his hand to writing in the thirtieth year of his age, which was the eight hundred and eighteenth year of the Lord's Nativity, in the eleventh Roman Indiction. Rabanus writes the work on the praises of the holy Cross And first of all he wrote that wonderful work on the praises of the holy Cross, which he afterward dedicated to the Supreme Pontiff Gregory the Fourth. Concerning this, his teacher Albinus says in ^a petition for Maurus:

"This boy I taught in the stream of the divine word, In the counsels of Ethics and the studies of Wisdom. He himself indeed is ^a Frank by birth, and an inhabitant of the forest Of Buchonia, sent hither to learn the words of God. For his Abbot, the ruler of the Fulda fold, Directed him hither, to your roofs, Father. That with me the young scholar might learn the art of meter, And joyfully prepare the sacred Scripture aright. But when he completed six lustres, now attempting to write, To the praise of Christ he published this book with art."

What things, however, and how many and of what kind he wrote thereafter, the studious reader will be able to find both at the end of this volume and in the book on ecclesiastical writers. No German before him composed so many volumes; no one in the Teutonic nation had previously produced so many treatises useful to the Church, and very many books gleaming with such beauty and elegance of the Latin tongue. For he expounded the Old and New Testaments entire in many volumes and brilliantly adorned them with the most beautiful commentaries. This zeal for writing he always continued without interruption from that time until his death, for thirty-nine years.

[28] In the year of our Lord Jesus Christ eight hundred and twenty, in the thirteenth Roman Indiction, Rathgarius, the third Abbot of Fulda — to whom, by the election of the Brothers, succeeded as fourth in the order of Abbots Aegilo, an old and religious man, who presided for five years — Aegil succeeds Abbot Ratgarius under whom blessed Hrabanus strenuously continued the teaching office he had begun, leading ^a most religious life in the full abundance of virtues and ceaselessly expounding the sacred Scripture, to the glory of God almighty, Who lives and reigns forever and ever. Amen.

BOOK II

The Life of Blessed Rabanus as Abbot.

CHAPTER 1

Election as Abbot. Studies Promoted.

[1] Thus far, Most Reverend Prelate and Most Illustrious Prince Albert, we have, with the help of the Lord God, continued the first book on the life of your predecessor Saint Hrabanus, in which we have set forth in clear narrative his conversion to the monastic institutions, and also his zeal for and learning in the Scriptures, Preface to this book so that we might commend to the perpetual memory of posterity with what fervor of divine love and fraternal charity so great ^a man began his way of life. Now, however, in the following book, which we add as the second, we proceed first to commit to writing, so far as our very slender powers extend, the time during which he presided as Abbot over the monastery of Fulda, so that we may not defraud the history of its due order. We do not promise, however, to write all the things he accomplished in his abbacy, but from among many we record very few, since, on account of the negligence of writers, we have been unable to find what remained of greater importance.

[2] Therefore, in the year of the Lord's Nativity eight hundred and twenty-five, in the third Roman Indiction, Aegilo died, the fourth Abbot of the monastery of Fulda, in the fifth year of his governance, ^a man religious in character and life, and an exceptional lover of the divine Scriptures. After his burial, Hrabanus Maurus Magnentius, Blessed Rabanus is elected Abbot of Fulda that most celebrated Doctor and Scholastic of monks, was appointed the fifth Abbot in order by the common election of the Brothers, in the thirty-seventh year of his age, and he presided for twenty-two years, showing himself ^a Pastor of the sheep of Christ remarkable in all holiness of life and always efficacious in action. The first Abbot of Fulda was Saint Sturm, appointed by Blessed Boniface the Archbishop, an Englishman by nation, in the year of the Lord seven hundred and forty-three, in the eleventh Roman Indiction, and he presided for thirty-six years. After him Abbot Baugolf presided for twenty-five years; he was succeeded by Rathgarius for sixteen years; when he died, Abbot Aegil presided for five years. And when he departed this life, Saint Hrabanus, fifth in the order of Brothers, as we said, was ordained. Therefore, from the foundation of the monastery of Fulda up to Hrabanus himself, through eighty-two years, there were four Abbots in order.

[3] Hrabanus, therefore, appointed fifth Abbot of the aforesaid monastery in the year noted above (which was the tenth year of Louis the Pious, King of the Franks, also the second year of Pope Eugenius the Second, and the first of Archbishop Othgarius of Mainz), persevered in his former humility and continued his life unceasingly before God, he exercises careful oversight of himself and his subjects as he had been accustomed, in all purity of mind and body. He loved God above all things with ^a pure conscience, for whose love he despised all things. In his whole heart he was always mindful of His commandments and never ceased from good study. In prayer he was so devout and unceasing that no one, ignorant of his way of life, would have thought him capable of attending to the reading of the Scriptures even for ^a moment, or of composing anything of new composition. Again, in reading the divine Scriptures, in writing almost daily new volumes, and in teaching and training in piety of divine worship, in the observance of regular discipline and integrity of morals the monks committed to him, and no less in ordering the domestic management, he was so frequent and assiduous that he seemed to have no moment for prayer. For the love of God, by which he burned entirely ablaze, did not permit him to be idle, since, as the blessed Gregory, that most experienced witness, testifies: Saint Gregory, Homily 50 on the Gospels "The love of God is never idle. For it works great things, if it exists; but if it refuses to work, it was assuredly never the true love of God."

[4] The blessed Abbot Hrabanus, therefore, solicitous for the sheep of Christ, indulging little his natural weakness, devoted to prayer and study all the time he could wrest from the demands of domestic affairs. He had ^a monk named Strabus, ^a Frank by homeland, born in the city of Praepolita, He places Strabus over the school ^a man most learned in every knowledge of divine and human letters, skilled in verse and prose through long practice, and no less venerable for the merit of his life than for his learning in the Scriptures, whom he placed after himself over the school of monks and commanded to observe and continue the method of teaching he had introduced. This Strabus wrote much in both prose and verse. Hrabanus himself, that most vigilant pastor, did not on account of the abbacy entirely abandon the duty of teaching, nor did he cease from composing volumes. A sincere lover of God indeed, whenever he was able, he returned to the office of teaching, as before. Whence, he appoints others to manage temporal affairs in order that he might more freely be at leisure within, he appointed competent and suitable managers of temporal affairs, in whose fidelity he could not doubt. He strove to seek the kingdom of God above all things and never troubled himself too anxiously about transitory matters. And because he loved God above all things in his whole heart, he obtained the necessities of this life from Him in great abundance. Concerning the governance of souls, however, he was exceedingly solicitous, and took the most diligent care to feed the sheep of Christ committed to him with the word of salvation, the example of holiness, and the sustenance of necessary support.

[5] Under his governance the monastery of Fulda grew daily in both property and persons, and the fame of the holiness of its monks spread throughout the whole kingdom of the Franks. Especially, however, the reputation of Abbot Hrabanus for learning and holiness was celebrated and glorious on the lips of all, the good fame of the monastery is spread throughout Europe; monks not only among the Franks of Germany, but among the Gauls and Italians as well. The fame of this man moved Kings and Princes, Bishops and Doctors even those dwelling at ^a great distance to venerate him. All marveled at his incomparable learning and everywhere praised with continual praises the holiness joined to his erudition. From every part of the kingdom of the Franks, which was then one kingdom of Germans and Gauls, men skilled in many disciplines flocked to hear him in eager rivalry, and counted themselves blessed who had been admitted to his familiar company. Many Princes, nobles, and citizens also committed their sons to Hrabanus's teaching to be instructed, and multiplies disciples honoring the teacher with various and magnificent gifts and offerings. He taught them with such assiduity that ^a greater could scarcely have been imagined. For he was patient of labors and judged nothing onerous or heavy that pertained either to the honor of God or to the benefit of his neighbor; whence he did not wish to seem born for himself alone, who always sought the salvation of others as his own.

CHAPTER 2

The Qualities of Blessed Rabanus for Governing. His Virtues.

[6] For the governance of souls, by God's providence, he was exceedingly well suited, second to none in vigilance, piety, discretion, prudence, action, and learning. With him there was no respect of persons, but only the choice of merit: He excels in the grace of governing who, as soon as he had been ordained Abbot, followed in all things the rule of Father Benedict as the mistress of justice, from which in his whole life he never rashly departed. For in that rule the Abbot Benedict thus commands the Abbot: Saint Benedict, Rule, chapter 2 "Let not one of noble birth be preferred to one who was formerly ^a servant, unless there exist some other reasonable cause." For indeed, whether servant or free, we are all one in Christ, and under one Lord we bear an equal service of warfare, because there is no respect of persons with God. Only in this are we distinguished in His sight: if we are found to be humble and better than the rest in good and holy works. These and other ordinances of monastic perfection the holy Abbot Hrabanus strove to fulfill by continual observance, together with the evangelical precepts and counsels, and showed himself ^a faithful minister and vicar of Christ in the monastery. In his teaching he kept the Apostolic rule in which Paul, the lover of Christ, commanded, saying to his disciple: "Reprove, entreat, rebuke" 2 Timothy 4:2 — that is, blend with discreet examination times with times, and terrors with blandishments. He mingles severity with sweetness He showed to the monks subject to him both the harsh bearing of ^a master and the loving affection of ^a father, when he reproved more severely the undisciplined and hard of heart, while he kindly entreated the obedient, the meek, and the humble with fatherly affection to advance toward better things. He never dissembled the sins of transgressors, but as soon as vices began to spring up, he cut them out by the roots. Those of more honorable standing and more generous spirit he corrected with the first or second admonition in ^a gentle manner and immediately recalled to soundness of mind with the most gentle speech; but the wicked, if any should appear, the hard of heart, the proud, and the disobedient, he chastised more severely not only with words but also with stripes and fasting, knowing what is written: "The fool is not corrected by words." Proverbs 18:2 And again: "Strike your son with the rod, and you shall deliver his soul from death." Proverbs 23:14

[7] He was accustomed to revolve daily in his heart with singular devotion the meditation on the Lord's Passion, and to return thanks with tears and sighs for the most innocent death of the Savior. For it is reported that he had made it his holy custom never to take food unless he had first, giving thanks, run through the life, deeds, and passion of our Lord and Savior Jesus Christ by meditating, sighing, and praying, devoted to meditation on the Passion of Christ beginning from the Incarnation to His ascension into heaven, through each individual article. In proof of this truth stands that work on the praises of the holy Cross, in which with the greatest diligence and devotion he elucidated the mysteries of the Lord's Passion. For unless he had greatly suffered with the suffering Christ, he could never have written such great encomia of praise in memory of His Passion. But because he had ^a mind that suffered with Christ, piety supplied the strength that weakness denied. For of all spiritual exercises, meditation on the Lord's Passion is the greatest, in which the monk who is assiduous in ^a right and savory manner will quickly find great advancement in the interior life. I have placed the monk above the man of the world in this holy meditation because, divested of secular business, he is rightly judged more fit for meditation on the Lord's Passion, life, and death.

[8] The manner of life of Hrabanus, moreover, was much separated from the world; for this reason he became close to God and united to himself monastically through the binary in the ternary. The mystery of the ternary reaching toward the monad in this most holy manner of life no one usefully understands who is still begrimed with the dust of vices. For whoever, purged from the pleasures of the flesh and separated from the vain solicitudes of the world, dwells alone with himself in the house of the Lord, assiduous in examining his conscience already begins laudably to have the eyes of his mind open, and loves and fears nothing except God alone. By this most holy manner of purgation, the most blessed Abbot Hrabanus, wonderfully illuminated, feared God above all things, and judged it horrible to appear in His sight either guilty or empty of good works. Wherefore, frequently terrified by the imagination of his future death, he diligently reflected upon Him to whom he would one day have to render account of his stewardship, knowing that the governance of souls is the art of all arts. He therefore revolved in his mind the continual memory of the account to be rendered in the future, knowing assuredly that whatever lack of profit the master of the house might be able to find in his sheep falls upon the fault of the pastor. Therefore he resolved with the utmost effort so to live that, as far as human frailty permits, he might appear with greater security before God in rendering his account. Whence no less by deeds than by words he strove at all times to show himself ^a true Pastor of the sheep of Christ. And for this reason, all that he taught his disciples to be contrary, he showed by his own acts was not to be done. He strove to show himself pleasing to almighty God in all his actions, Whom he loved with ^a pure conscience, fervent in the love of God and neighbor ^a clean heart, and ^a most fervent desire of charity. Toward himself he was always rightly ordered in his manner of life and departed not at all from the paths of justice. Toward his subjects also he showed himself rightly ordered under the vigilant care due to them, whose benefit and advancement he sought in all things. In the love of neighbor for God's sake he was burning and fervent, never burdensome to anyone, never injurious, never troublesome, but harming no one, he did good to all. Obediently adhering to the evangelical precepts, the good which he wished to be done to himself, according to the right judgment of reason, he himself first assiduously bestowed upon others. He sincerely loved all in Christ, anticipated all with honor, and took care to do good to all according to his strength.

[9] Truly denying himself for the love of Christ, he subjected his will in all things to the evangelical commandments and monastic institutions; and having mortified the pernicious desires and pleasures of the flesh, devoted to self-denial and religious life he took up the arms of Christian patience and under the order of confession did not lack martyrdom: inasmuch as he grievously afflicted his body without ceasing by fasts, vigils, prayers, disciplines, and other harsh monastic exercises. He always abstained from meat, wine, and any daintier foods; with beans, peas, and vegetables he sustained as best he could the needs of nature. He loved fasting as if it were the delights of paradise and always placed the nourishment of the soul before the needs of the flesh. Whatever he could subtract from his own needs, he immediately judged should be distributed for the use of the poor. For being most loving toward the poor, both as Abbot of Fulda and as Archbishop of Mainz, he pursued them with such compassion that he seemed to have no thought for the morrow. Whence by good men and those who feared God he was called the Father of the destitute generous to the poor and the host of the needy. But by those whom insatiable love of gold had set ablaze with the flames of avarice, he was commonly called — more by way of insult — not pious, not merciful, not munificent, but prodigal, vainglorious, and ^a waster of the substance of Christ. Thus virtue always has its haters, who, after the example of the Pharisees and scribes, rashly turn to an evil and sinister interpretation the good in their neighbor which they cannot deny. Similar to these, blessed Hrabanus suffered many things from the wicked, together with the resentment of some who, though unable to deny his piety toward the poor, did not fear to ascribe it to ^a desire for vainglory, asserting that he gave alms rather out of love of empty praise than for the honor of God. But the man of the Lord, warring under the faith of Christ, who already burned with ^a stable firmness in the ray of divine love, neither heeded the vain reproaches of babblers nor on that account ceased from the good work he had begun — although he was pressed not only by the detraction of his own people but even by their insults. Nor is it surprising if, in so great ^a congregation of good men, some were found who were less perfect or even wicked, since among the twelve Apostles of Christ one was found to be the betrayer of the Master, and from among the seven first Deacons of the Church there arose one who was the author of an error bearing his own name. Nevertheless, the Almighty did not abandon His servant in tribulation, whom He found to be faithful, having been tested in many ways in the furnace of poverty, and almost invincible in the stable firmness of good will.

CHAPTER 3

The Avarice of ^a Monk Variously Punished. Access to the Monastery Forbidden to Women by Blessed Rabanus.

[10] The monk Adelhardus None of those for whom the love of God and the study of the sacred Scriptures were dear to their hearts troubled the man of God in any way for giving alms; but those monks whom he had appointed as ministers and stewards of the domestic affairs, kindled by the torches of avarice, opposed the good endeavors of their Pastor. Commanded to give alms for the refreshment of the departed Among these was one named Adelhardus, ^a Frank by homeland, ^a man more than duly anxious about worldly affairs, whom the Father had appointed as chief cellarer of the house. That we should write the story of his unhappy fate, the demands of equity require. The most merciful Father of the destitute commanded by public edict that whenever any of the Brothers of the monastery exchanged this wretched life by death, his full allowance of food and drink, without any diminution, should for thirty continuous days be distributed to the poor for the salvation of the soul of the deceased. It happened, however, in the twelfth year of Abbot Hrabanus — which was the year of the Lord's Nativity eight hundred and thirty-seven, in the fifteenth Roman Indiction — that many monks in the monastery of Fulda, at the Lord's calling, passed from this wretched life to the life to come. Wherefore the holy man, feeling compassion both for the dead and for the living poor, himself gave ^a more serious command to Adelhardus, the steward of the house, saying to him before all: "Take care, Brother, with the utmost diligence, that you distribute faithfully to individual poor persons the full and complete allowances of my departed Brothers, just as I have established them for their salvation. If you neglect this, know that your soul will be guilty and subject to punishment at the strict judgment of God." Adelhardus answered that he would willingly do what the Father commanded. But O deadly poison! How harmful is avarice always to those in the cloister, making them forgetful of their own salvation and stubbornly proud against monastic purity! Adelhardus, slow to obedience, sluggish in piety, and wholly ablaze with avarice, neglected the needs of the poor and, seduced by excessive cupidity, fraudulently withheld the suffrages owed to the dead. He withholds them out of avarice For partly out of contempt for the Abbot, whose piety he opposed, and partly out of avarice no less than pernicious lukewarmness, given over to ^a reprobate mind, he either retained entirely the allowances of those resting in the Lord, or distributed them unfaithfully to the poor.

[11] But divine justice did not tolerate so great ^a rashness without punishment. For on ^a certain day, being excessively occupied with external cares for worldly affairs, at an already late hour, while the rest were sleeping, as he was making his way alone through the chapter room to the dormitory, carrying ^a small lamp in his hands as was the custom, he saw there, seated around in ^a circle, very many monks, dressed in the customary black habit; by the shades of the departed appearing to him and seized with immense terror, he did not know what to do. For it was ^a late hour of the night, at which time he could not have suspected the community to be assembled together. Whence, looking more carefully, he recognized them as the individual shades of the Brothers who had recently departed this life, from whom he had withheld the appointed stipends; and being excessively disturbed in mind, he tried to retreat. But excessive fear, driving the blood in the opposite direction, caused both his legs and feet to grow rigid, to such ^a degree that he could not move from the spot. The terrible shades of the departed spirits immediately rose up impetuously, and stripping him who lay prostrate in excessive terror of his garments by ^a hidden power, cruelly punished they beat the wretched man not only on his bared back, as is our custom of chastisement, but on his entire body; they sensibly flogged him with rods and struck him, crying out in unison with ^a horrible semblance of voice: "Seize, unhappy wretch, the vengeance for your avarice which you have deserved, to receive worse things after three days, when you shall have been numbered among the dead with us." When the shades had immediately vanished, Adelhardus remained lying as if dead. Around the middle of the night, when the Brothers arose for Matins, they found the wretched man who had been scourged lying in the chapter room, more like ^a dead man than ^a living one. Carried to the infirmary and finally brought to himself by the help of the Brothers, he revealed to his hearers what he had seen and what evils he had suffered, and predicted that he would die on the third day, according to the word of the spirits who had appeared to him. And lest they should think it ^a dream or merely ^a suffering of the mind: "Look," he said, "at the wounds, and consider the bruises from the scourging, because no one who is sleeping can be so marked without some violent external impression." Those standing by beheld the man struck with pitiable severity, nor could they restrain their tears; among them was the holy Pastor Hrabanus, who had greater compassion for one in such peril with ^a more ample affection of charity and pious commiseration. He therefore took care, as the duty of an Abbot required, and as the man was already failing in strength, he dies on the third day after he admonished him with fatherly affection to do penance for what he had committed and by no means to despair of the mercy of God. He also fortified him, contrite and penitent after salutary admonition, with the sacraments of the Lord, and more earnestly commended the dying man to the Lord with his prayers. And he, under ^a great and open sign of true contrition, departed this life on the third day.

[12] When he had died, the most blessed Abbot Hrabanus offered to almighty God the sacrifice of the saving victim for the remedy of his soul, [in purgatory suffering the punishment of his avarice, freed by the good works of the living applied to him] enjoined fasts and prayers both upon himself and upon the Brothers, increased the alms, and mercifully expended for his salvation whatever good he could. When behold, the deceased, on the thirtieth day after his death, appeared visibly and in squalid condition to Hrabanus praying in his cell after Matins, and by his appearance and the guise he assumed he somehow showed what he was suffering. To him the man of the Lord, not at all frightened, said: "How is it, Brother, and what is now being done concerning you, that you appear so squalid to me? Tell me, I beseech you by the Lord, how have our prayers, penances, and fasts profited you?" The spirit replied: "Your prayers were pleasing and acceptable to almighty God, and they availed me for no small relief of my punishments; but I cannot obtain full pardon until our Brothers, purified, shall have ascended into heaven — those whom, while I was in the flesh, by my tenacity and negligence, I delayed in the pains of purgatory. For the allowance otherwise owed to me now goes to them as ^a subsidy, just as divine justice ordained. But I entreat you, Father, let the allowances of the poor be doubled, and I trust that by God's mercy I shall be freed more quickly." The holy man promised what the deceased requested. He doubled the allowances for the destitute and continued the prayers. Whence after another thirty days the deceased again appeared in bright appearance to the living Pastor, he is punished for ^a longer time reported that he was then freed, and gave thanks to the Lord God and to Hrabanus. From that time, the monks of Fulda, struck with fear by so pitiable ^a story, both applied anxious care in making satisfaction for their dead Brothers and strove to keep the precepts of their Abbot without contradiction, as if they had emanated from God. For, since the memory of this deed was completely indelible among those who then lived among mortals, it had struck the minds of all with such great fear and dread that they not only distributed in full and complete measure the allowances owed to the departed Brothers for the use of the poor, but each individual also willingly subtracted something daily from his own portion of food and contributed it for the assistance of the destitute.

[13] The blessed Abbot Hrabanus also made another very necessary ordinance which, as it is reported, is observed in the monastery to the present day. For knowing how dangerous the frequent sight of women is to monks, especially those who, being younger in age, have their senses less trained in the fear of the Lord, Entry into the monastery forbidden by the counsel of the twelve Elders he permanently forbade all women access to the monastery. And so that this holy ordinance might obtain perpetual force, he prohibited and denied the female sex passage through the northern gate of the town, outside of which the monastery is situated, by perpetual decree. At the beginning of this ordinance ^a certain noble matron, overcome by feminine curiosity, despising the prohibition of the holy Abbot, a woman who shows contempt and having joined to herself ^a crowd of her household, went out through the forbidden gate of the town and entered the church of the monastery with presumptuous audacity. She was immediately seized by ^a demon, began to emit horrible cries, and terrified those standing by with immense fear. Her people carried her back to the town with her hands bound, is possessed by ^a demon until death and with tears committed her safety to the prayers of Hrabanus and the monks. But, by the Lord's permission, the demon raged so cruelly against her that within ^a few days she was compelled to die, the demon crying out in her without ceasing: "The sentence of God has been given on my behalf, since no one, except death alone, will cast me out from this little vessel." Similar things are known to have happened afterward to not ^a few women whom ^a demon assailed under like presumption. On the feasts of Saint Boniface the Martyr and of the Dedication, however, access to the church of the monastery is today permitted to women — something which in the time of Blessed Hrabanus, and for many ages afterward, was completely denied.

CHAPTER 4

Miracles of Blessed Rabanus, New Monasteries Erected, Abdication of Governance.

[14] When these and many other things had been laudably established and wonderfully accomplished by the man of God, no one could doubt his holiness, since all perceived that the divine power attended his command so readily. Whence his name became glorious with great renown throughout the whole kingdom of the Franks; and many from remote provinces of the land, stirred by the fame of his learning and holiness, flocked daily to see and hear him, who, having observed his manner of life and conduct, advanced to better things. He shone with many virtues and signs in the abbacy of Fulda, Blessed Rabanus celebrated for holiness the memory of which the excessive interval of time, hiding them from us, has buried in perpetual oblivion. So do present things always become cheap to mortals, that however excellently the words or deeds of distinguished men were spoken or done in their times, they not only disdain to commit them to writing but even scorn to bestow praise worthy of their merits. The magnificent deeds of the ancients they both read eagerly and celebrate with praises; but men who are their contemporaries, even if they are better than the ancients, they deprive of their merits by scorning them as familiar and therefore of less worth. So unjust is the estimation of mortals about things always, that it marvels at the unknown and celebrates it with praises, but regards as nothing the known and the present, giving greater credence to the uncertain writings of others than to the knowledge or estimation of its own eyes. Hence injury is done to many who did great things in this world in their times, and by the scarcity or negligence of writers obtained no or little memory among posterity. Thus Hrabanus, that most holy Abbot, performed great works in his days, yet did not receive from writers ^a memory worthy of his merits. For the above-mentioned author Meginfridus reports in his volume On the Times of Grace he performs miracles that this most blessed Abbot, by his prayers to God, gave sight to two blind persons, gave the power of walking to four lame persons, cast out many demons from human bodies, and shone with many other miracles. But in what order these things happened he did not express with sufficient clarity. Nevertheless, his holiness should not be doubted because we do not find his Life composed in order by the ancients, since similar things have happened to many of the Saints. But if anyone doubts the holiness of this man, let him turn more attentively through the books which he once published with great labor. He wrote excellent things because, illuminated by the divine spirit, he lived purely, holily, he writes holy books and irreproachably in the midst of ^a perverse generation. Nor could he have lived otherwise, who taught and wrote such holy things. For since he was burning in divine love, he let no time pass without spiritual exercise, since he devoted himself entirely to the service of God. He read useful things, wrote holy things, taught right things, wrought heavenly things, and without ceasing meditated on divine things.

[15] This holy manner of life both made him deservedly venerable to us on earth and rendered him glorious among all the Saints of God in heaven. He began to live for God as ^a young man in the monastery, and faithfully continued what he had well begun until death. As ^a monk he was innocent, as an Abbot ever advancing in God, as an Archbishop excelling among the perfect; he was ^a most fervent lover and cultivator of fraternal charity, and sought the salvation of all with the utmost zeal. Whence, kindled by the zeal of divine love, he sends monks from among his subjects to cultivate other monasteries to many monasteries that were then being newly founded he gave, when asked, both monks from among his own and Abbots distinguished in learning. Those who were weaker and less zealous and perfect in regular observance he kept with himself in the monastery, and did not cease to compel them daily to better things under the rod of discipline. But to the newly founded monasteries he sent not the weak but the strong, not the lukewarm and carnal but those accomplished and perfect in character and learning. In the thirteenth year of his abbatial governance, which was the year of the Lord's Nativity eight hundred and thirty-eight, in the first Roman Indiction, when ^a certain Count Erlafrid at Calw had newly constructed from its foundations ^a monastery in memory of Saint Aurelius the Bishop at Hirsau, in the diocese of Speyer, he sends Lutbertus as Abbot to Hirsau having sent an embassy to Fulda together with the prayers of Archbishop Otgar of Mainz, he asked Hrabanus

the Abbot, requesting monks from him, and committed to his disposition the monastery he had erected. Hrabanus, assenting to the prayers of the suppliant out of reverence for God, appointed Lutbertus as the first Abbot of Hirsau, to whom he joined fifteen of his monks, men perfect in every monastic religious life. To the monastery of New Corvey also, which in the Saxon region now called Westphalia had begun to be founded in the year of the Lord's Nativity eight hundred and twenty-two, in the fifteenth Roman Indiction, he afterward sent accomplished monks, men learned and most holy, among whom Saint Altfridus, later the fourth Bishop of Hildesheim, he sends Saint Altfridus to Corvey was one, through whom God showed many signs and miracles to the faithful. To many other monasteries also, newly constructed at that time, the blessed Father sent Abbots and monks, whose names we have passed over in silence for love of brevity, since we are hastening reasonably toward the end of the history.

[16] While, therefore, the most reverend Abbot Hrabanus was living irreproachably according to the monastic rule and instructing many in justice by word and example, the adversary of all good raged against him and labored to weaken and utterly subvert the purpose of the man by various means; and having assailed the holy man with many and varied instruments of harm, A dissension arises since he could by no means break the constancy of his spirit, he strove with cunning machination to provoke the minds of his subjects to hatred of their Pastor. Therefore, in the fifty-seventh year of his birth, as Meginfridus, afterward ^a monk of Fulda, is the author, ^a certain grave and harmful dissension arose between him and his monks at the instigation of the devil, though its cause was not expressed. When Louis, King of the Germans, Having left the monastery, he lives with Louis, King of Germany brother of the Emperor Lothair and King of Italy, son of Louis the First, heard of this, he sent messengers to Fulda, summoned Abbot Hrabanus to himself, restrained the rashness of the monks by royal authority, received him upon his arrival with honor, and kept him with himself in the royal court for nearly two years. Meanwhile the monks of Fulda, led by repentance, sent envoys to the King, asking with humble supplication that he restore to them the Abbot who had been taken away. But to do this, on account of ^a reasonable cause, both the Abbot himself refused and the King by no means consented to allow. Therefore the blessed Abbot Hrabanus remained in the royal court for two years, until the death of Archbishop Otgarius of Mainz, while the monks meanwhile lamented.

"But the general division holds three peoples, By whose distinction Saxony once flourished: The names now remain, the ancient virtue has departed. They call Westphalians those dwelling in the western Part, whose boundary by the river Is not far distant from the Rhine. Toward the rising sun The Oosterlings dwell, whom some call By the other name of Ostphalians, whose borders The treacherous Slavs, joined to their own, infest. Between the aforesaid, in the middle region, dwell The Angarians, the third people of the Saxons."

The Westphalians are therefore so called because they inhabited the western part or threshold or boundary of the Saxons; the Ostphalians because they were in the eastern. "West" is the west, "Oost" the east, "palen" the borders, boundaries, thresholds of regions or of the Empire.

BOOK III

The Life of Blessed Rabanus as Archbishop.

CHAPTER 1

The Archbishopric of Mainz. Councils Held.

[1] Therefore, after the death of the aforesaid Archbishop of Mainz, Otgarius (who was fifth in the order of Archbishops, and died in the year of the Lord's Nativity eight hundred and forty-seven, in the tenth Roman Indiction, on the twenty-first day of the month of April, and was buried with honor in the monastery of Saint Alban the Martyr at Mainz, in the chapel of Saint Boniface, in the twenty-second year of his pontificate), Blessed Hrabanus Maurus Magnentius, Abbot of Fulda, On the death of Archbishop Otgarius of Mainz, Blessed Rabanus succeeds by the promotion of King Louis, was elected Archbishop of Mainz, succeeded by the votes of the Nobles, and presided for nine years and four months. In his stead, Hatto, appointed in the abbacy of Fulda, presided for seven years. Hrabanus, therefore, as Abbot, in the fifty-ninth year of his age — which was the seventh of the Emperor Lothair, the second of Pope Leo the Fourth, the likewise seventh of Louis, King of the Germans, and the already noted year of the Lord's Nativity — was ordained Archbishop; and he not only diminished in nothing his former rigor of life, but as if he were then first beginning to convert to God, he precedes his subjects by his holy life he kept until death the discipline of regular observance, increased in many respects. First of all he abstained from meat and wine; he sought no delicacies, admitted none of the pleasures or allurements of the weak flesh or of the world; baths and everything that pampers the tender body but dissolves the mind, he rejected with perpetual condemnation. The flock committed to him, as ^a true Bishop and ^a fervent minister of Christ, he guarded with the utmost diligence, and fed and nurtured them with word, example, and the sustenance of this life, with whatever solicitude he could. From his memory the Apostolic sentence of Paul never departed, which says: "A Bishop must be blameless, the husband of one wife, sober, chaste, adorned with virtues, prudent, modest, hospitable, and ^a teacher of saving knowledge; not given to wine, not ^a striker, but moderate; not quarrelsome, not covetous; and one who has ^a good testimony even from those who are outside, lest he fall into reproach and the snare of the devil." 1 Timothy 3 Revolving all these things more frequently in his mind, he omitted nothing that the office of the episcopal ministry seemed to require, but always showed himself blameless to all in good works. He was ordained Archbishop, as has been said, on the twenty-sixth day of the month of June — which was the solemn feast of the holy Martyrs John and Paul — at Mainz in the cathedral church, in the presence of King Louis and many others.

[2] In the same year, at the command of King Louis, he held ^a Synod at Mainz in the monastery of Saint Alban the Martyr, around the beginning of the month of October; He convokes ^a Synod to which he summoned not only from his own province but also from others many Bishops and Abbots, by whose counsel he prudently ordained many things for the common benefit of the ecclesiastical commonwealth. At the same time ^a certain woman named Thierda, ^a false prophetess, came to Mainz from foreign parts; she had considerably disturbed the parish of Bishop Solomon of Constance with her prophecies. He punishes ^a false prophetess deceiving many For she publicly preached that she knew the certain day of the consummation of the world as imminent in the near future, and very many other things known to God alone, as if divinely revealed to her, saying that in that same year the last day of the world was at hand. Whence many of the people of both sexes, struck with fear, came to her, and offering gifts, commended themselves to her prayers as if to some Saint. And what is more serious, men of the sacred order also, setting aside ecclesiastical teachings, followed her as ^a teacher sent from heaven. She was brought before the presence of the holy Archbishop Hrabanus and the other Bishops at Saint Alban's, and when diligently questioned about her claims, she confessed that ^a certain Priest had suggested these things to her and that she had disseminated such things among the people for the sake of profit. Wherefore, by synodal judgment publicly scourged with whips, she lost with the greatest dishonor and manifest confusion the ministry of preaching which she had irrationally usurped and presumed to claim for herself contrary to ecclesiastical custom, and at last, confounded, she put an end to her prophecies.

[3] A certain Priest named Gottschalk also, ^a Gaul by nation, arriving from the diocese of Reims, was sowing ^a new and pernicious error concerning the predestination of God. For he said He combats Gottschalk that the good were ineludibly predestined by God to eternal happiness, and the wicked to perpetual death, and that it neither harmed the former if they sinned, nor profited the wicked and the foreknown if they were converted to the purpose of ^a better life, because the providence of God is absolutely infallible. Against him the most blessed Archbishop Hrabanus entered the broad field of disputation and, both by the authority of the Scriptures and by the evidence of reason, overcame him before all with God's help, and rendered him so speechless by the force of argumentation that he could no longer bring forward anything in favor of his opinion. Blessed in all things be God, who refuted the most pernicious dogma of error through the mouth of His servant Hrabanus. Having therefore been reasonably convicted, overcome, and confounded by Saint Hrabanus in the sight of the Bishops, Abbots, and all the rest who were present, he accepted correction and publicly recanted his error. By the sentence of the holy Synod he was sent to his own Bishop, Hincmar, at Reims, having first given an oath of confirmation that he would not return again to the kingdom of Louis — that is, to the German realm. Many other useful things were also decreed in the same Synod, which are found elsewhere.

CHAPTER 2

Persecutions. Almsgiving. Zeal for Souls.

[4] Truly it should not be passed over in silence how the devil, the enemy and adversary of all good, opposed the holy endeavors of Hrabanus in everything day and night, seeking and watching the paths of his life in order either to recall him from his purpose of holiness, or to expose him to public death or personal confusion. Nor did he rest from his wicked undertakings until at length he quickly subverted the souls of many of his subjects. For when Hrabanus had scarcely completed two months in the pontificate, he began to be exceedingly displeasing to almost all his people, at the instigation of the evil spirit; Assailed by the envy of the malevolent conspiring against him whose rashness was so great afterward that they secretly plotted the taking of his life. For many of the Clerics of the Church of Mainz, whose vices and disordered manner of life the holy man reasonably reproved, conspired against him, and also secretly drew many laypersons, both noble and ignoble, into their perverse society, and united their evil counsel against their own Bishop. Hrabanus, however, was ^a Bishop both upright, honest, and just in himself, and zealous toward his subjects and most vigilant with pastoral solicitude; who, when he wished to bring the ministers of the Church back to the canonical constitutions according to the demands of their office, gravely provoked against himself the minds of the wicked. And had not divine providence, which is never deceived in its disposition, ordained otherwise, he could by no means have escaped the hands of the impious. But there is no counsel of man against God. Proverbs 21 For at the very time when Archbishop Hrabanus was presiding at the Synod at Saint Alban's, King Louis was holding an assembly of the Nobles of the realm in the city of Mainz, who, he is defended by King Louis as Regino testifies in the Chronicles, publicly convicted the men of Saint Hrabanus who were conspiring against their Lord, reconciled them with him, and imposed upon each ^a satisfaction proportionate to the measure of his offense.

[5] In the year of the Lord's Nativity eight hundred and fifty-two, in the fifteenth Roman Indiction, which was the fifth year of the pontificate of Blessed Hrabanus, another Synod was held at the command of King Louis at Mainz, he enacts excellent decrees in another Synod in the monastery of Saint Alban the Martyr, with Archbishop Hrabanus himself presiding, at which nearly all the Bishops and Abbots of East Francia, Bavaria, and Saxony, together with those of the Rhineland and the Moselle region, appeared in person. Many things were decreed in that Synod for the common benefit of the Church and for the correction of the morals of the Clerics serving God, all of which Louis himself confirmed by royal authority. And the Bishops determined synodal questions in the council, while the King with the Princes was occupied in the city with settling disputes.

[6] In the year of the Lord's Nativity eight hundred and fifty, in the thirteenth Roman Indiction, which was the third year of Saint Hrabanus in the pontificate, ^a most grievous famine oppressed the peoples of Germany, especially those dwelling around the Rhine. For ^a single measure of wheat was sold at Mainz for ten silver coins, of which twenty-six today make one gold florin. In ^a public famine he feeds 300 poor From this reckoning it is evident that one eighth-measure of wheat, which they call ^a Maldrum, cost more than three florins of the said Mainz measure. At that time the blessed Archbishop Hrabanus was residing in ^a certain village of his parish called Wincella, which lies on the descent of the Rhine river, to the right bank, nearly three miles from Mainz, and is now called Wunckel by the inhabitants of the land. Residing there, he received daily more than three hundred poor people arriving from various places and sustained them with food, besides those who were constantly fed in his presence. One day among others, ^a certain woman from the village of Creuznach (which is now ^a town) arrived, nearly consumed by starvation, with ^a small infant, desiring to be refreshed with the other poor. But before she had crossed the threshold of the gate of the episcopal house, she fell to the ground from excessive weakness and expired. The boy, drawing his dead mother's breast from her bosom as if she were living, and trying to suckle, compelled many who looked on to weep. When these things were reported to the blessed Bishop, he groaned and could not restrain his tears from excessive grief of compassion.

[7] From that day he caused mercy to be preached to the needy throughout the whole region; he urges others to give alms he increased alms according to his ability; he more abundantly ministered the necessary sustenance of the present life to the poor coming from everywhere. Almighty God, holding this munificence of his toward the poor as pleasing, is recorded to have rewarded him with ^a twofold benefit: giving him ^a copious provision of this life in the present, and at last satisfying his soul, separated from the body, with the delights of eternal happiness in heaven forever. For he dispersed the riches of this life for the love of Christ and gave to the poor, for which reason both "his justice endures forever and ever, and his horn shall be exalted in glory" with all the Saints. Psalm 111:9 He loved Christ Jesus, the only-begotten Son of God, whose minister and Bishop he was, above all things, for whose honor he showed himself ^a faithful Pastor of His sheep: he taught the ignorant, fed the poor, and with fatherly solicitude led back to the way of justice those who were erring and cast down through the devious paths of sinners. Truly just and holy, "who did not go after gold, nor put his hope in the treasures of money." Ecclesiasticus 31:8 All his confidence was in the Lord, for whose love he despised all other things. Whence he committed the care of temporal affairs, after the example of the ancient Bishops, to capable men, relieved by whose ministry he might more attentively devote himself to spiritual things.

[8] Those things, however, which the episcopal office required, he administered throughout the whole diocese by himself, and whenever he could be free from the episcopal ministry, he was always intent upon the reading of the divine Scriptures, he traverses the diocese without ^a vicar meditation, prayer, and contemplation, and the exercise of holiness which he had learned as ^a monk in the monastery, even after being made Archbishop, he continued without interruption and never abandoned. He was not ashamed to preach the word of God to the people committed to him, since he recognized that he had attained the ministry of the Apostles. For just as he does not deserve to be called an Apostle who, engaged in worldly business or idleness, he preaches in villages and hamlets does not preach the word of God to the peoples committed to him; so is he utterly unworthy of the episcopal honor who, having neglected or set aside spiritual things, cares only for temporal ones. Passing therefore through villages, through strongholds and hamlets, in the manner of the Apostles, Hrabanus with some Clerics and monks whom he knew to be suited for this ministry announced the Gospel of God to the people, corrected the erring, reconciled the penitent to the Lord, and strove with all his might to reform the morals of the Clergy to the Apostolic pattern. For their salutary direction he had previously composed three notable books addressed to Haildolf, the fourth Archbishop of Mainz, his predecessor.

[9] Whenever he was free from the public business of the Church, he maintained his bodily residence either in the aforesaid village of Wincella near the Rhine, or at Mainz near the cathedral church in the episcopal house, he resides in various places and monasteries or else on ^a hill not far from the aforesaid village, which is named Bisthofeberus after him, on which ^a monastery of Saint John the Baptist is now seen to have been constructed. He was also frequently accustomed to dwell in the monastery of the holy Martyr Alban (which Richolf, the third Archbishop, constructed on the hill near Mainz in the year of the Lord seven hundred and ninety-six, in the fourth Roman Indiction) on account of the holiness of life of the monks serving God there. In the monastery of the Canons of Saint Victor outside Mainz he also frequently dwelt, both on account of the mildness of the air and on account of the pleasantness of the place and its situation. There he composed some writings for the edification of the faithful, where Saint Lullus, formerly Archbishop, also used to devote himself to prayer and meditation.