Walburga

ON SAINT WALBURGA, VIRGIN AND ABBESS OF HEIDENHEIM, AT EICHSTATT IN GERMANY.

AROUND THE YEAR 780.

Preliminary Commentary.

Walburga, Virgin, Abbess of Heidenheim in Germany (Saint)

By G. H.

Section I. The Life of Saint Walburga written by various authors.

[1] Eichstatt — in other forms Eystettum or Aichstadium, which they believe once received its name from the oaks cut down there — lies in Bavaria beyond the Danube, on the river Almonius or Altmuhl, which after several windings flows into the Danube between Regensburg and Ingolstadt; at Eichstatt, from which they say the city is about four German leagues distant toward the north. It owes its origin to Saint Willibald, the brother of Saint Walburga, who, having been ordained Bishop in the year of Christ 745, was allotted that region to cultivate, but found it utterly devastated, with no dwelling in the vicinity except ^a single church dedicated to the Virgin Mother of God. But after he had built ^a monastery, people flocked to establish homes and settled the neighboring place in ever-growing numbers, until it grew into ^a town, as will be told more fully on July 7 in the Acts of Saint Willibald. the relics of Saint Walburga. The relics of Saint Walburga, afterward translated to the same town, made it most famous through ^a miraculous flow of oil.

[2] From Eichstatt, in the direction of the Main and Franconia, lies Heidenheim, commonly called Haidnhaim, ^a place chosen by Saint Wunibald, another brother of Saint Walburga, in the midst of forests, who died as Abbess at Heidenheim, where he built ^a monastery in the year 750 and died in holiness in 761; his Life will be given on December 18. In this Heidenheim, in ^a place separated from the men's monastery, Saint Walburga presided as Abbess over the holy women she had gathered, and surviving her brother Wunibald, she formed both monasteries — of men and of Virgins — with the holiest of institutes.

[3] The father of these three Saints was Saint Richard, in connection with whose Life, published on February 7, we examined various Acts concerning Saints Willibald, the Acts of Saints Willibald and Wunibald perhaps written by Saint Walburga, Wunibald, and Richard himself, written in different centuries. Among these, on page 69, we judged that the Hodoeporicon of Saint Willibald and the Life of Saint Wunibald stood out as having been composed by this Saint Walburga or at least by another of their kinswomen. Next in proximity come the Acts of Saint Walburga, written ^a full century after her death by Wolfhard the Priest, who is reported to have been ^a monk of the monastery of Hasenried, or at least to have become ^a Canon after having been ^a monk. For (as the anonymous author of Hasenried, ^a familiar and survivor of Gundacker II of that name, the eighteenth Bishop of Eichstatt who died in the year 1075, asserts) among his innumerable works of piety and virtue, Erchenbald acquired the Abbey of Hasenried for Saint Willibald — an abbey then equal in rights and wealth to those of Fulda, Ellwangen, and Teren — but not entirely. For the Prince Arnulf at that time, won over by the prayers and service of the aforesaid Bishop (after first offering royal estates along the Rhine, among which was Thusburg with all its appurtenances), transferred the same abbey to the bishopric of Eichstatt by ^a royal donation and confirmed it with ^a document inscribed in golden letters. When these things had been accomplished, the prudent Bishop expelled the monks and installed Canons there. [the Life of Saint Walburga herself published by Wolfhard the Priest in four books,] So says the anonymous author, as found in Gretser, in the catalogue of Bishops of Eichstatt under Erchenbald, the eighth Bishop, to whom Wolfhard dedicated the Life of Saint Walburga, divided into four books. In the first of these, having encompassed what was done during her lifetime, he pursues at greater length in the same first book and three following ones the miracles performed after her death in the monastery of the Holy Savior at Monheim. Monheim, with miracles, or Movenheim, as Steuart attests, is ^a small town under the dominion of the Count Palatine of Neuburg, not far from Wending in Bavaria — and also near Pappenheim. A particle of the relics of Saint Walburga is said to have been brought there in the year 893, during the reign of Arnulf, not yet Emperor, as stated in number 10. These things were narrated to Wolfhard, who wished to write about them, performed in that era, by one who was present and who placed the relics in ^a suitable reliquary. The miracles he then narrates as having been performed there all occurred within ^a three-year period; very many who were healed from diseases were still alive when he was writing; he asserts that other matters were known to him by evident proof.

[4] The first book of Wolfhard was published by Henry Canisius in volume 4 of his Ancient Readings, from manuscript codices of the Cathedral Church of Regensburg and the Dominican monastery of Eichstatt, whence this first book is published, which were later appended from Canisius to the third edition of the Lives of Surius, arranged by others, under May 1. The same Canisius published at the end of volume 4, from ^a Windberg manuscript in Bavaria, various readings observed by him on the said first book. We too have obtained two other copies of this book from manuscript codices of the episcopal archive of Eichstatt and the monastery of Saint Gall, along with ^a portion from ^a codex of the monastery of Bodecum in Westphalia; by collating these with one another we bring new light to this book. Meanwhile, after this book published by Wolfhard, as miracles multiplied daily at these relics of Saint Walburga, he states in his preface to the second book that in the following years 894 and 895 he wrote three other books with diligent and careful attention. Of the second, Canisius published the middle portion from the said Windberg manuscript. We have it complete, together with the third and fourth books, from the aforementioned manuscript codex of the episcopal archive of Eichstatt, formerly transmitted through the efforts of the Suffragan Bishop. and three others. Steuart had ^a double copy from the Eichstatt monastery of the nuns of Saint Walburga and from the monastery of Benediktbeuern, of which more below. From the former manuscript, relegating to the margins the variant readings from the Benediktbeuern copy, Steuart was the first to publish the last three books of Wolfhard in their entirety, along with the latter portion of the first book and the preface to Erchenbald. Those things, however, that concern the deeds of Saint Walburga or the translations of her relics, collected from various sources, were published by Steuart; and we, lovers of antiquity, present each of them separately, and in the first place the four books written by Wolfhard, as stated.

[5] This author, in his preface to the fourth book, mentions another work to be composed by him, but whether he later produced it and whether it still lies hidden in decayed codices, Wolfhard's Dialogue, we do not know. His words are: "I shall begin the opening of the fourth booklet, and having run through the glorious miracles of the holy Virgin with ^a flowing pen, I shall come to the promised Dialogue, so that, once admitted in it according to the capacity of my small talent, I may contend with effort." What he promised or even wrote in that Dialogue is not established; we suspect it pertained to the praises of Saint Walburga, as did the historical poems written by the same person in prison — if credence is given to the anonymous author of Hasenried who lived under Gundacker II. Concerning these, the following little story is related by Gretser in book 1 of his Observations on the Life of Saint Willibald, chapter 1: "When he had gravely offended against Bishop Erchenbald," he says, and ^a Responsory, "and having been sent to prison, could obtain pardon through no one, 'I myself,' he said, 'shall become my own intercessor,' and having composed in prison historical songs about Saint Walburga, when he was at last permitted to leave, he came before the Bishop and sang that new Responsory of the holy Virgin in ^a loud voice; and thus he earned not only pardon but also honor and reward." So that anonymous author; if Gretser had produced him in full, it would be more clearly established how much credence he deserves.

[6] So much for Wolfhard. Whether there existed an older writer of the Life of Saint Walburga than he may be inquired. were the Acts of the same Walburga written by Saint Willibald? Bale in century 2 of the Writers of Britain, the Magdeburg Centuriators in century 8, Conrad Gesner in his Library, John Pits in his work on the Illustrious Writers of England, age 8, and other more recent writers report that the Life of Saint Walburga was written by her brother, Bishop Saint Willibald. But since they produce no argument to confirm this, we certainly do not think it safe to rely on the authority of the former ones in particular — Bale, Gesner, the Magdeburgers, who were heretics — without any trace of more reliable antiquity. or another contemporary? Nevertheless, we do not doubt that those things which, after ^a full century, came to the knowledge of Wolfhard could no less have been published immediately after the death of Saint Walburga, as were those of her brothers Saints Willibald and Wunibald, or at least described in writing by some nun — which writings may subsequently have been more easily lost because all those things had been accurately transcribed by Wolfhard. A slight indication of this, at least, is that in his first Preface he writes that Erchenbald demanded that the signs and wonders being performed in those times be recorded by him, with no mention made of the Acts relating to her life and death. These are contained mostly in chapters 1 and 2. What is written in chapter 3 about the translation of the relics, if he was not present in person, he could have received from various persons and specifically from Liubila, then ^a nun of Monheim who was present, who was still surviving as Abbess when he put the finishing touch on the fourth book in the year 895 or the following.

[7] We add other Acts of Saint Walburga, also ancient but contracted from Wolfhard, from very old manuscript codices: the Utrecht codex of Saint Savior, other Acts are published from manuscripts, two from Trier (Saint Martin and Saint Maximin), and ^a fourth from the Antwerp Professed House of the Society of Jesus. From these Acts, Lessons used to be recited in several ancient Breviaries, which were also reprinted in the year 1629 for the use of the Cathedral Church of Ypres from an ancient Breviary of the Church of Therouanne. The time when these were first written is indicated to some extent in the epilogue in these words: "But still in the various provinces throughout the whole kingdom of the Franks, which are distinguished by the relics of this same Virgin, every day more wonders are accomplished, worthy of ^a more excellent proclamation." Concerning the relics and the widely propagated veneration of Saint Walburga at the end of the ninth and beginning of the tenth century, throughout various places of Germany, Burgundy, Flanders, and the rest of Belgium, we shall treat below in sections 5, 6, and 7. Among the Bishops of Utrecht, the nineteenth was Adelbold, perhaps by Adelbold, Bishop of Utrecht? ordained in the year 1008; that he was the author of this Life is somewhat supported by the fact that the principal copy of this Life was preserved at Utrecht, that he placed ^a college of Canons in the church of Tiel dedicated to Saint Walburga which he had restored (as will be said below), that he was himself ^a most learned man who wrote on the praise of the Holy Cross, the Virgin Mother of God, and the Life of the Emperor Saint Henry and Saint Walburga — all of which William Heda attests in his History of the Bishops of Utrecht, where concerning the Life of Saint Walburga he has: "Some report that Adelbold was ^a Frisian by birth and of noble rank. But I would rather believe him to have been ^a Batavian, since it is established from the Life of Lady Walburga, which had been written by Adelbold, that his brother lived near Tiel in Sandwijk." He may have dedicated it to his brother, or at least mentioned him in ^a preface that has perished. The same Acts, but contracted into ^a briefer epitome, exist in the new History of the Saints, their compendium, as it was formerly called, or the second part of the Legenda, published at Cologne in 1483 and at Louvain in 1485; which, together with the above-mentioned Lessons, we deliberately omit here.

[8] Other Acts, not yet published so far as we know, we present in the third place from an ancient manuscript codex of the most famous monastery of Weingarten, third Acts from manuscripts, built at the fortress of Altorf near Ravensburg, an imperial city. The same Acts were sent to us from Cologne from ^a manuscript codex of our Society's library by our John Grothaus. Were these perhaps not amplified from the former Acts through the efforts of the monks of Weingarten in the twelfth century? For at that time the Chronicle of the Welf Princes, published by Henry Canisius in volume 1 of his Ancient Readings, was written there. Lest we be excessive in repeating the same things, we omit the miracles that occurred at the monastery of Monheim, since they are reported in the same order as in the other Life already related, but in different phrasing. similar in Capgrave. Not dissimilar to these Acts is the Epitome once included in the English Legend of the Saints by John Capgrave, which the reader will find there, having been passed over by us.

[9] In the fourth place comes Medibard, or Medingaud, ^a Poet, who enclosed in verse what Wolfhard had pursued in prose, as he states in his Prologue:

"Wolfhard made the prose; Medibard made the verse." fourth, written in meter by Medibard.

At what time he lived is not established. In the Epilogue he asserts that wondrous deeds were performed in the days of the preceding Fathers, and that in his own times water flowed continuously from the sacred tomb. We present these verses from ^a very ancient manuscript codex of the episcopal archive of Eichstatt, collated with the same text published from another manuscript codex of the episcopal library of Eichstatt by Gretser in book 2 of his Observations on the Life of Saint Willibald, chapter 6.

[10] A contemporary of Medibard, or rather his senior, was Adelbert, Abbot of Heidenheim, who under Pope Eugene III, around the year of Christ 1150, compiled ^a certain Syntagma concerning Saint Walburga and her brothers. His chief concern was to show how the monastery of Heidenheim, founded by Saint Wunibald and administered by Saint Walburga after his death, was afterward transferred to secular Canons, [the fifth by Philip, Bishop of Eichstatt, with the Syntagma of Adelbert inserted,] and through the efforts of the said Pope Eugene and Bishop Eberhard of Bamberg was again restored to monks of the Benedictine Order. That Syntagma, published by Gretser in the same book 2 of the Observations, chapter 7, we omit here because Philip reported the matters pertaining to Saint Walburga in Adelbert's own words, as we observe in the Life written by him. The fifth place, then, is occupied by this Philip, surnamed von Rathsamhausen, from Alsace, of noble birth, ^a monk by profession, then Abbot of the Cistercian monastery of Paris (or Barisia) near Colmar, ^a Doctor of Theology by study and training and an excellent preacher, who under Pope Clement V in the year 1306 was appointed the thirty-ninth Bishop of Eichstatt. Having performed this office with distinction, he died in the year 1322 on this very day, February 25, the feast of Saint Walburga, whose Life he wrote in ^a not inelegant style, as Gretser testifies of him, but too carelessly and easily, without applying ^a sufficiently keen examination, following Adelbert and others — and therefore needing correction here and there. These Acts were published by Henry Canisius from ^a manuscript codex of the Rebdorf monastery of Canons Regular of Saint Augustine, on the river Altmuhl above Eichstatt, after the episcopal castle, founded in the year 1156. We publish those Acts collated with the manuscript of the Church of Saint Walburga at Antwerp and with various readings from ^a manuscript codex of the episcopal library of Eichstatt, published by Gretser after the Life of Saint Willibald written by the same Philip — in which very many things about Saint Walburga are repeated from the other Life by the same author. All of these are accurately illustrated by Gretser in two books of Observations.

[11] From these Acts of Philip concerning Saint Walburga, at the command of the nuns of the monastery of Saint Walburga at Eichstatt, of which we shall treat in section 4, an Epitome was once made concerning the Life and translations of the relics of Saint Walburga, the sixth written at the initiative of the nuns of Eichstatt, with many additions and omissions, which Peter Steuart of Liege, Doctor of Sacred Theology, published at Ingolstadt at the Eder press. He had for several years distinguished the Willibaldine college or seminary at Eichstatt by teaching and serving as Director, and then in the year 1594, summoned to Ingolstadt for the double chair — the Maurician and the Academic — he also governed the University as Pro-Chancellor. We present this Life published by him in the sixth place, setting aside the four books of Miracles of Saint Walburga transcribed from Wolfhard. Steuart had appended his own notes, which Gretser thought so copious that he believed hardly any thin gleaning was left for anyone to harvest. The time at which the nuns had this Life composed is indicated in the preface: after the invention of the printing art, by which they desired it to be published in both the Latin and German tongues — which, however, Steuart judges was never done, since no printed copy appears anywhere. He himself used ^a double Latin manuscript copy, one from Eichstatt, the other from the old and famous monastery of Benediktbeuern in Upper Bavaria, near the Alps, sent by Christopher Gewold, Councillor to the Duke of Bavaria, who also excellently illustrated the Archdiocese of Salzburg after Wiguleus Hund. A German manuscript copy existed, when Steuart was publishing, in the possession of George, Bishop of Philadelphia and Vicar of Eichstatt.

[12] Finally, in the seventh and last place, we present certain analecta concerning the miraculous oil of Saint Walburga, analecta concerning the oil of Saint Walburga, together with some more recent miracles, published by Gretser in ^a separate treatise, at Ingolstadt in the year 1620. In this work he discusses many things about the natural and supernatural flow of this oil, which, being more remote from our purpose, we do not touch upon.

[13] John Bale and John Pits, writing on the illustrious writers of England or Britain — the former in century 7, the latter in age 15 — claim other Life writers that besides these there was ^a certain illustrator of the virtues of Saint Walburga, one John Pole, born of ^a noble family among the English, who is said to have died as ^a Canon at Cologne around the year of Christ 1430, John Pole, having previously committed to writing what he had collected in Italy and Germany about Saint Walburga and her father Saint Richard. Among other things, they say, that he records as noteworthy, he carefully recalls that the greater church of Antwerp dedicated to the Virgin Mother of God was erected and founded from the foundations by Saint Walburga — which we have so far not read in any Acts, whether manuscript or printed, and which we refute more fully below in section 7. Among more recent writers very many treat of Saint Walburga or furnish some compendium of her Life, Matthew Rader, but it is not worth the effort to enumerate them all here. Among them our Matthew Rader stands out, who in his most excellent work On Holy Bavaria, volume 3, embraces in the most polished style the virtues and miracles of Saint Walburga; in which commentary he occasionally cites Wolfhard when he is actually following Philip — ^a slight lapse of memory that easily befalls learned men. John Espagnol, Doctor of Sacred Theology, Grand Prior of the monastery of Saint Remigius at Reims and Superior of the Priory of the same Saint Walburga near Attigny, John Espagnol, lavishes much praise on Saint Walburga. He published at Douai in the year 1614, in the French language, ^a Notable History, as he calls it, of the Conversion of the English...

In the Acts of Saint Richard published from the Budecensis manuscript on page 79, and to Jerusalem: written after the year 1252, Walburga is also assigned as ^a companion of this journey, as if the Roman Pontiff had enjoined upon her and Saint Willibald the journey to Jerusalem: and that after it was completed, both returned to Rome, and having taken along their brother Wunibald, they set out to Saint Boniface with his Legate, who was then at Rome. These things collapse when refuted by the most ancient and most reliable Acts of Willibald and Wunibald, in which, while Saint Willibald spent an entire decade as ^a monk at Monte Cassino, his brother Saint Wunibald is read to have set out for Germany with Saint Boniface, who had come to Rome in person. In the Itinerary cited above, it is said that Saint Willibald, having left behind his brother Wunibald and his sister Walburga, set out on his victorious journey to the Holy Land accompanied by two companions, he himself being the third. What then happened concerning Saint Walburga? this last journey is rejected, Did she accompany her brother on his return to his homeland after seven years? Or did she remain alone in Rome, enclosed in some monastery? The most ancient Acts of Willibald and Wunibald are entirely silent, as we have said. In the Hodoeporicon of Saint Willibald, written while he was still alive by Saint Walburga or another kinswoman, it is said indeed both are rejected: that Willibald, his father, and his brother Bunebald set out from their homeland with ^a company of accompanying companions: then, after the death of their father at Rome, the two brothers led ^a blessed life of monastic discipline for some time: then, leaving Wunibald there, Willibald proceeded to Jerusalem with his two companions, no mention being made of ^a sister traveling with him, but rather of brothers and sisters left behind with their stepmother in their homeland; whom, as we have said, Saint Wunibald, returning to his homeland after seven years, exhorted to embrace ^a more perfect life.

[16] The same Acts add that he, with the counsel of friends and with the assistance of younger ones, accompanied by his brother, returned to Rome ^a second time. Did Walburga then accompany him among the younger assistants? was she ^a companion on Saint Wunibald's second journey? Or should it rather be said that Saint Willibald the brother lived as ^a monk on Monte Cassino after his return from the pilgrimage to Jerusalem, accompanied not by his brother but by his sister? Yet there could have been some younger brother who, having visited Rome, returned to his homeland. Finally, it might be doubted whether these words were perhaps added by an unskilled copyist — which is to be investigated more carefully in its proper place. Here it suffices to say that it seems rather that Saint Walburga should be counted among those whose minds Saint Wunibald is said to have advanced from the cares of secular occupations to the pattern of divine instruction, rather she became ^a consecrated woman in her homeland: whether she accompanied him to Rome, or (which is much more probable) she began monastic life in her homeland, until, summoned by Saint Boniface along with other consecrated women, she came to Germany.

[17] In the Life of Saint Boniface written by Othlo, devout women are said to have come, then with other women, and there are listed Chunihilt, the aunt of Saint Lull, and her daughter Berathgit, Chunidrut and Thecla, Lioba and Waltpurgis, sister of Willibald and Wunibald. Of these, besides Saint Walburga, Thecla was enrolled among the Saints on the 15th of October, and Lioba on the 28th of September. The Life of the latter was written by Rudolf, monk of Fulda, at the command of his Abbot Blessed Rabanus, who held that office from the year 822 to 842, as we said on February 4 in connection with his Life, pages 508 and 509. That Rudolf was later the Confessor of Louis, King of Germany, we reported in the same place, page 501, number 5. From this Life of Saint Lioba we transcribe ^a few passages here: and especially Saint Lioba, at the request of Saint Boniface, "At that time," he says, "when the blessed virgin Lioba had flourished in the zeal of the heavenly life in her monastery, the holy Martyr Boniface... seeing the Church of God grow, and competing zealots kindled to the aspirations of perfection, establishing ^a twofold way for the advancement of religion, began to construct monasteries; so that the peoples might be drawn to the Catholic faith not so much by Ecclesiastical grace as by congregations of monks and Virgins. Wishing therefore that the regular order of both professions be observed, he strove to acquire ^a suitable magisterium for each... and directed legates with letters to his homeland to Tetta the Abbess, with Saint Tetta the Abbess sending her, entreating that for the solace of his pilgrimage, and for the assistance of the Legation enjoined upon him, she would send him Lioba the Virgin, whom the fame of holiness and the doctrine of virtues had then spread abroad through distant regions of the earth, and had filled the mouths of many with celebrated praise. The Mother of the congregation, as the blessed man had asked, sent her with honor: whom, when she had come, the man full of God received with the utmost veneration, she comes to Germany: loving her not so much on account of the kinship by which she was joined to him through maternal blood, as on account of the holiness of her life and the doctrine of her wisdom, by which he knew she would profit many both by word and by example. Therefore, as he had desired, he established the custody of the monastery and the norm of the regular life: and decreed that Lioba, the spiritual Virgin, should be the Mother of the Virgins: and established for her ^a monastery in ^a place called Bischofsheim; where no small number of handmaids of God was gathered, who were instructed after the example of the good mistress in the studies of heavenly discipline, and profited so much from her teaching that many of them afterward became mistresses of others, so that there were no, or at least very few, women's monasteries in those regions that did not desire the teaching of her disciples." Thus Rudolf.

[18] Saint Tetta is venerated on the 17th of December; she was Abbess of Wimborne according to Rudolf, or Winburnia according to others, ^a distinguished convent of Virgins built by Saint Cutburga, the sister of King Ine, of whom we shall treat on August 31, in Dorset among the West Saxons, as was said on February 6 in the Life of King Ine, page 906, number 50. Saint Walburga also seems to have been ^a kinswoman of Saint Lioba, at first she dwells at Bischofsheim, since Saint Boniface is said to have been joined and bound to Saint Wunibald by the bond of carnal kinship and blood in his Life, and is considered the uncle of Saint Walburga by Philip, below in number 3. Another kinswoman of Saint Lioba, according to Rudolf, is Saint Thecla. Wherefore we think it may be asserted by no improbable conjecture that along with Saint Lioba, Saints Thecla and Walburga came to Germany, and that both were initially trained in the monastic life at Bischofsheim, which is ^a monastery on the little river Tauber in the diocese of Mainz, now long since destroyed, as Serarius reports from Trithemius in his Annotation 24 on the Life of Saint Boniface, book 3 of his History of Mainz. The departure from the homeland is celebrated on August 4. We treated of Saint Thecla on February 2 in the Life of Saint Hadeloga, page 304, section 2. Rudolf calls her ^a disciple of Saint Lioba, because from her faithful account and that of others, ^a devout man named Mago, ^a Priest and monk, had learned these things and narrated them to him — Mago having died five years before Rudolf himself wrote these things. The feast of the departure of Blessed Walburga from England is celebrated at Eichstatt on August 4, as Steuart observes in his Annotation 7 on her Life: on which day the ancient Martyrology of Cologne and the Carthusian supplement to Usuard at Cologne record the arrival of Saint Walburga the Virgin.

[19] In what year, moreover, these sacred Virgins came from their homeland to Germany is sufficiently indicated by Rudolf, when in this Life of Lioba he connects the times of her being summoned by Saint Boniface from England and of Saint Sturm being sent from Germany to the monastery of Monte Cassino: the latter Brower assigns to the year 748 of Christ, it occurred in the year 748, the fourth year of the founding of the monastery of Fulda, in his book 4 of the Antiquities of Fulda in the Chronography of Abbots. Then in the year 750 the construction of the monastery of Heidenheim was begun by Saint Wunibald, and we have already said, and proved more fully on February 7 in the Life of Saint Richard, page 70, number 9, that he died there in the year 761. That consecrated women had been gathered at the same Heidenheim before the death of her brother, over whom Saint Walburga presided, whether called Mother or Abbess, Wolfhard indicates below in number 3, and Adelbert in his Commentary on Heidenheim explains thus: "Wunibald also took, after the construction of Heidenheim, his sister Saint Walburga, ^a Virgin dedicated to God, who together with Virgins espoused to Christ, under the authority and instruction of Saint Wunibald, by the counsel of Saint Boniface the Archbishop Heidenheim she goes to before 754, and Saint Willibald, Bishop of Eichstatt, continually immolated themselves as ^a spotless offering to the living God under the strictness of regular discipline." Saint Boniface suffered death for the faith of Christ in the year 754. Philip below in chapter 4 writes that Saint Walburga began monastic life with Saint Wunibald in Thuringia immediately upon her arrival in Germany, and then migrated with him to Heidenheim: she is present at the elevation of the body of Saint Wunibald in the year 777; which we do not read in the older sources. In the Life of Saint Wunibald it is read that after his death she had the monastery, and together with her brother Bishop Saint Willibald was present at the elevation and translation of the body of Saint Wunibald after it had been buried for sixteen years. That year is 777.

[20] How many years she then lived after that we do not read. Gretser in chapter 7 of his observations on the Life of Saint Willibald reports that in ^a manuscript codex of the Walburgine monastery, which is at Eichstatt, in the Life of Saint Walburga, where her death is discussed, there is written in the margin,

she died in the year 776, which year our Rader in Bavaria Sancta, Stengelius in the Life of Saint Wunibald chapter 4, Steuart in his notes on the Life of Saint Walburga chapter 8, and others have assigned, led by this reasoning: that the death of Saint Wunibald is commonly conjectured to fall in the year 760, and Philip says in number 19 that Saint Walburga held the governance of the monastery for sixteen years after his death, that is, for as long as she lived. But because at the Life of Saint Richard it was sufficiently proved that Saint Wunibald died in the year 761, when sixteen years are added to this the aforesaid year 777 emerges, on the 24th of September of which she was present at the elevation of his body: so that she could not have died on February 25 before at least the year 778. The same Bishop Philip, in the Lives of her and her brother Willibald, proceeds to confirm the assigned time, that after death she was commended to Ecclesiastical burial alongside Saint Wunibald through Blessed Bishop Willibald, her brother. Whether she died before Saint Willibald, who died in the year 781; In the Life composed by the nuns it is also said that she received the office of burial through Blessed Bishop Willibald, her brother, and so would necessarily have departed this life before the year 781, in which all generally hold that Saint Willibald her brother died, and as we proved in the Life of Saint Richard, page 71, number 12. That they died in this order was intimated by Adelbert in his Commentary on Heidenheim, where he has this: "After Saint Walburga died and was buried alongside Saint Wunibald, and her brother Saint Bishop Willibald also died, by what authority or by what necessity the monastic order was expelled and the order of secular Canons entered the same house, we do not know for certain." But below he seems to be able to change that order, when he says the monastery was possessed by secular Canons after the deaths of Saints Willibald, Wunibald, and Walburga. Wherefore, in the profound silence of contemporary writers, nothing certain can be established here except that Saint Walburga died after the year of Christ 777.

Section III. The Day of the Death of Saint Walburga. Sacred Veneration. Another Walburga, ^a Consecrated Woman in Westphalia.

[21] On the assignment of the day of death of Saint Walburga the older writers are silent: others have gone to various opinions on account of the worship and veneration on various days according to the custom of various Churches. She dies February 25 Philip of Eichstatt, below in number 23 and in the Life of Saint Willibald, says she fell asleep in the Lord on the 5th of the Kalends of March, that is, on the day after the Feast of Matthew the Apostle. The same things are reported in her Life by the Walburgine nuns, chapter 8. Steuart adds in Annotation 7 that on this day, February 25, the death of Saint Walburga is recorded and celebrated in the Calendar and Breviary of Eichstatt. The same day of death is marked by Rader, Porter, Mayhew, and other more recent writers in her Life, Stengelius in the Life of Saint Wunibald, and others in various places. Very many German Churches concur in their sacred office of Saint Walburga. Of these, the proper offices of the Churches of Wurzburg, Vienna, Passau, and Augsburg have this brief eulogy on the 1st of May for the ninth lesson at Matins, in almost the same words: "Walburga, born in England, Abbess of the monastery of Heidenheim in the diocese of Eichstatt, sister of Saint Willibald, Bishop of and is venerated

Eichstatt, ^a Virgin of the most holy manner of life, shone forth illustrious with many virtues and signs. To declare her sanctity, God has graciously shown various benefits to those who devoutly seek them under her patronage. She died on the 5th of the Kalends of March in her monastery, where her body was first laid to rest. Afterward her sacred relics were transferred on the 1st of May to Eichstatt, and shine with the perpetual miracle of dripping oil." We shall treat shortly of the various Translations. Without doubt the same day is understood by the anonymous writer of Hasenried, who flourished in the eleventh century of Christ, when he writes that Count Leodegar, who died on February 21, was buried in the monastery of Saint Walburga on the very day of the deposition of the most sacred Virgin. We treated of him on that February 21 among the Omitted, page 234. The author of Sermon 1 on Saint Walburga, of whom we made mention above, ascribes her birthday or death to the day of February 25.

[22] On the same 5th of the Kalends of March very many and most ancient Martyrologies celebrate her, and first that which exists printed under the name of Bede together with his works and also separately, and is venerated or even written by hand in the celebrated Reichenberg monastery near Eichstatt: "Of Saint Walburga, Virgin." The same is found in the ancient manuscript Martyrology of the Metropolitan Church of Prague, and in the Martyrology of Whitford, which calls it her feast. The ancient manuscripts of Saint Martin at Trier and Saint Martin at Utrecht also read: "In Bavaria, of Saint Walburga, Virgin." That this is her birthday is indicated by the manuscript Florarium Sanctorum: "Deposition of Saint Walburga, Virgin"; and the manuscript Calendar of the Order of Saint Benedict: "The Passing of Saint Walburga, Virgin Abbess of Eichstatt." The same day is treated in the manuscript Martyrology of the Carmel at Cologne, by Maurolycus, Felicius, and Canisius in the German Martyrology: but they may have considered her ^a different woman from ours, one who flourished at Bourges. "At Bourges," they say, "of Saint Walburga, Virgin." We find no trace of any other Walburga in those regions of France. There could have been ^a more solemn cult there formerly after some of her relics were transferred to France by Emperor Charles the Bald, of which we shall treat below. not sufficiently distinguished from the Westphalian Walburga: On the basis of Maurolycus and the Salzburg Calendar cited, Wion places another Walburga, Virgin, on this day — the sister of Luithard, Bishop of Paderborn — who is said to have practiced the monastic life in the monastery of Herswerde, which she herself built at her own expense around the year of the Lord 840. Thus Wion, who wrongly cites Peter Cratepolius on the Bishops of Germany, when it is Gaspar Bruschius who treats of this Lady Walburga and her brother Luithard or Luthardus, whom he numbers among the Martyrs of Ebbekstorp — of whom we treated on February 2 — which we rejected in that place, page 314, number 20. Saint Rembert, Archbishop of Bremen, wrote ^a letter, cited in the Life on February 4, page 564, number 20, to the sister of this Luithard, ^a consecrated woman in the monastery of Heresi, commonly called Nienheerse, which Wion considered to be Herswerde, as we said in the same place, Annotation B. The same Walburga is treated by Bucelin in the Benedictine Menology and Ferrarius in the New Catalogue. But since no trace of this cult exists at Paderborn or at Neerheerse, we counted her among the omitted. Menard, having indicated this Walburga from Wion and omitting her, celebrates the sister of Saints Willibald and Wunibald, and judges that she died on this day. That Saint Walburga is venerated with the Ecclesiastical Office in very many Churches is indicated by the ancient Sacrificale Peregrinantium printed in the year of Christ 1521, and various Breviaries, such as those of Munster of the year 1489, Erfurt 1518, and Antwerp 1496, in whose entire diocese she is celebrated on this day with the so-called double rite, and in the parish dedicated to her ^a plenary indulgence is usually obtained from the Supreme Pontiffs for celebrating the feast with greater devotion. With the same double rite, at Furnes, ^a town of Flanders of which we shall treat below, the Feast of her Translation is celebrated.

[23] Finally, Trithemius in book 3, On the Illustrious Men of the Order of Saint Benedict, chapter 250, assigns this day to her death with this eulogy: "Walburga, Abbess at Heidenheim in the diocese of Eichstatt, sister of Saint Willibald the Bishop, English by nation, eulogy from Trithemius ^a Virgin of the most holy manner of life, shone forth illustrious with many virtues and signs, whose renowned deeds have been diligently written down. She flourished around the year of the Lord 750. She died on the 5th of the Kalends of March. But she was transferred to Eichstatt on the 1st of May, when also her feast is celebrated." Thus Trithemius, on whose authority Wion, poorly supported, says in the Monastic Martyrology that she died on the 5th of the Kalends of May, or April 27, on which day he has this: "In the monastery of Heidenheim near Eichstatt in Germany, others assign her death to April 27, the deposition of Saint Walburga, Virgin and Abbess, sister of Saints Willibald and Wunibald, from whose body oil miraculously flows into ^a silver vessel placed beneath, which heals many serious diseases." Following Wion, Menard, Dorganius, Bucelin, the Benedictines, and Wilson in the English Martyrology hold that Saint Walburga should be venerated on the same day, but in the earlier edition of 1608 he says the deposition is recalled on that day, and in the later one of 1640 the translation of relics to the city of Eichstatt, with the same Trithemius and Wion cited in the margin in both editions. The manuscript Martyrology of Usuard, but augmented, which is in our possession, has this under August 4: "At Eydenhen, the birthday of Saint Walburga the Virgin, who, burning with divine love, leaving her homeland and inheritance, strove to please God alone." Others place her death on the 1st of May, whom we shall cite below. At Eichstatt the greatest solemnity falls on that day on account of the memory of the relics that were transferred.

Section IV. The Translation of the Relics of Saint Walburga to Eichstatt. Her Veneration on the 1st of May. Saints Werburga and Walburga Considered by Some to Be One and the Same Person.

[24] Since the sepulcher of Saint Walburga was not being observed with due veneration, the Bishop of Eichstatt, admonished by an apparition of the Virgin herself, took care that her most sacred body be elevated and transferred to Eichstatt. The relics of Saint Walburga were transferred to Eichstatt by Bishop Otgar. This was Otker, Otkarius, or Otgarius, the sixth Bishop of Eichstatt, who, having been substituted for Altinus who died on February 21 of the year 858, and having presided over the same Church for twenty-three years, is said to have died in the year 881, according to Demochares, Bruschius, Gretser, and generally all, with no one, as far as we have read, contradicting. Nevertheless, on February 4, in the Life of Blessed Archbishop Rabanus of Mainz, page 510, number 49, we objected that this Otgarius was present at the Synod of Mainz in the year 847, where among the names of the Bishops who are said to belong to the diocese or province of the Church of Mainz, not Altinus but Otgarius is read. Our correction is supported by the expedition conducted under the auspices of Louis, King of Germany, against Sclavitagus the Bohemian, the son of Duke Wiztrachius: over which the Annals of Fulda, written by ^a contemporary author, testify that Bishop Otgarius presided with other Counts in the year 857. His consecration, therefore, occurred not in the year 858, but in 847 or even earlier: indeed, if the twenty-three years of his See are correctly counted, before the year 870, he scarcely reached the year 870 in his lifetime: to which year, however, the Translation is said to have taken place in ^a manuscript Calendar of the Benedictine Order, not very ancient. Demochares, however, asserts that Saint Walburga was translated by Otgarius after she had been enrolled in the number of the Saints with the consent of Pope Adrian II. He presided over the Church from the year 868 to 872. But nothing about the year of the Translation or of this Canonization, as they say, can be read in the ancients.

[25] Various days are assigned to this Translation, or Elevation, or indeed Canonization. The Translation is inscribed in Martyrologies on February 25. And first, on February 25, ^a Translation of Saint Walburga the Virgin is indicated by Greven in his supplement to Usuard: which is referred to October 12 in the very ancient manuscript Martyrology of the Reichenberg monastery near Eichstatt, October 12, which agrees in most points with the printed Bede. On the same day, the Elevation of Saint Walburga the Virgin is noted in the manuscript supplement of the Brussels Charterhouse. On which day also the feast of the elevation of relics is celebrated at Furnes in Flanders, which is also held to have been formerly celebrated at Antwerp in the ancient Antwerp Breviary. In the Life published under the care of the nuns, chapter 11, the day of the Translation is said to be the day on which the body was carried by Otkar to Eichstatt, namely the 4th of the Ides of October. Steuart adds in Annotation 7 that this is understood of the monastery of Saint Walburga alone, where for three days the sepulcher of the holy Virgin is opened, so that all may behold and venerate in person the miracle of the dripping oil. Since, however, Wolfhard in number 8 expressly says the Translation from Heidenheim was made on the 11th of the Kalends made on September 21 of October, Steuart judges that the annual memory of this Translation was deferred to October 12, or that another Translation is celebrated there. On the same day, the 11th of the Kalends of October, this Translation is celebrated by Wion, Menard, Bucelin, Dorganius, the Benedictines, and with them Ferrarius in his General Catalogue. But I am surprised that Wion says that Wolfhard passes over in silence the year, by whom, or from what place this Translation was made, since he clearly states that the relics were translated from the monastery of Heidenheim through the Archpriests Vulto and Adalung, as well as through Ommo and Liubila the consecrated woman. The manuscript Martyrology of Brussels, Saint Gudula, has this under August 4: "In Germany, the Elevation of Saint Walburga the Virgin, who on the 1st of May departed to the Lord." But we have said above that on that August 4, others celebrate her arrival from England to Germany: and we shall presently say that yet others celebrate the Translation of relics to Furnes in Flanders.

[26] The most solemn celebration is on the 1st of May, about which Bishop Philip reports this in number 23: celebrated most particularly on May 1. "The feast of her Canonization and Translation is commonly celebrated on the day of the Apostles Philip and James." On which day in the ancient manuscript Martyrology of Utrecht these words are found: "Likewise, the Translation of Saint Walburga, Virgin." In the printed Bede: "The Birthday of Saint Walburga, Virgin." But in the Reichenberg manuscript is added "or Translation." In the fuller Martyrology of Usuard which exists in our possession in manuscript: "On the same day, the Elevation of Saint Walburga, Virgin." Wion in the Monastic Martyrology: "On the same day, the Translation of Saint Walburga, Virgin and Abbess of Heidenheim, who, having happily departed this body on the 5th of the Kalends of May (rather of March, as corrected above), was on this day transferred with solemn pomp to the city of Eichstatt; there she is venerated with the highest honor." In the manuscript Florarium Sanctorum this day is said to be sacred to the Canonization: "Canonization of Saint Walburga, Virgin and Abbess, daughter of Saint Richard the King and sister of Saint Willibald and Saint Wunibald. ... From her tomb, made of white marble, in which her bones are preserved, and which is placed in the altar, during the solemnities of Mass, oil now flows every day, white like milk, which neither before nor after nor at other times or occasions flows, except only on Saturdays from morning until evening, by which oil the sick are healed," and so forth. Very many others, even the most ancient, omitting both the elevation, translation, and canonization, record her veneration on this day. Of these, the manuscript Martyrologies of Saint Martin at Trier, Saint Jerome at Utrecht, Saint Donatian at Bruges, Aalberg, Prague, Saint Maximin near Trier, and others. Ado at Saint Lawrence of Liege, and the printed Martyrologies — the ancient one of the Order of Saint Benedict, Bellinus, Maurolycus, Felicius, Molanus — all with these few words: "On the same day, of Saint Walburga, Virgin." Galesin adds "in Germany," and in his Annotations writes that she was the sister of Saint Boniface. The Martyrology in the French language published at Liege in the year 1664: "At Chester in England, of Saint Walburga the Virgin, who among the Lotharingians is called Ouaburga." The same things about Chester were read in the Roman Martyrology printed in the year of Christ 1586; the city having been omitted in the present-day Martyrology, this is found: "In England, of the Saints Asaph the Bishop and Walburga the Virgin." [Saint Walburga is not distinguished by some from Saint Werburga, daughter of the King of the Mercians,] And it is added in the Annotations that in the English Church ^a single observance is held for both, although Bede treats only of Walburga, who flourished there around the year 750, whereas Bede had already died before the year 736, and that Martyrology was interpolated by later writers. Nor do we find even the slightest trace in any English Breviary, Martyrology, or other Calendar that Saints Asaph and Walburga are venerated jointly, that is, with the same Ecclesiastical Office. Saint Asaph was the Prior of the monastery that Saint Kentigern had established at the confluence of the rivers Clwyd and Elwy in the County of Flint in Wales, and from Prior was made Bishop there and died holily on the 1st of May: on account of whose veneration and public worship the town was afterward called Saint Asaph by the English, and Llan-Elwy by the Britons, as we said on January 13 in the Life of Saint Kentigern, chapter 5, and in the Preliminary Commentary, number 3. Nearest to the County of Flint lies Chester, both the province and the episcopal city, in which there is ^a famous monastery dedicated to Saint Werburga, whom they also considered to be one and the same Virgin as this Walburga. She was the daughter of Wulfhere, King of the Mercians, and of Saint Ermenilda, as we said in his Life on February 3, and in hers on the 13th. In the Prologue of the Appendix of Robert du Mont to Sigebert, published with the works of Abbot Guibert of Nogent, page 742, the following is read: "Saint Walburga rests at Chester," and there is added the story of the wild geese obeying her, which pertains to Saint Werburga, and is narrated by Goscelin in her Life, page 388, chapter 3. Martin Carillo in his Annals published in the Spanish language, folio 226, asserts that King Richard was the father of Saint Vulgaria (so he calls Walburga) and of Saint Asaph the Bishop.

[27] The birthday of Saint Walburga is believed by others to be the 1st of May, on account of the great solemnity with which she is venerated on that day: thus the Brussels manuscript Martyrology: "In Germany, in the district of Sualfeld, of Saint Walburga the Virgin. She followed Saint Boniface from England to Germany with her two brothers Willibald and Wunibald: the birthday according to others is May 1 where she herself became Abbess, and after ^a most chaste life is believed to have departed to the Lord on this day." The Martyrology printed at Cologne in the year 1490: "In Germany, in the monastery of Eichstatt, the deposition of the devout nun Saint Walburga, Virgin, sister of Saint Willibald, Bishop of Eichstatt, whose tomb is adorned with glorious miracles." Greven in the supplement to Usuard and Canisius in the German Martyrology have almost the same. She was transferred to Eichstatt to the church of the Holy Cross, which afterward obtained its name from Saint Walburga, as did the monastery of canonesses which Bishop Otkar then attached to it. relics placed on the altar

Under this arrangement Gretser observes in his particular treatise on the oil of Saint Walburga that the virginal relics, when they were translated from Heidenheim to Eichstatt, were covered with earth, but were dug up by Erchambald, the eighth Bishop, in the year of Christ 893, and placed on the altar, at which time ^a portion of the relics was given to Liubila, Abbess of Monheim. Although this seems clear to Gretser on account of the Life written under the care of the nuns, it was previously doubtful and remains so to us, on account of the words of Wolfhard below in number 10, where he says: "The citizens believed that Saint Walburga had been entirely taken from them, but he was spending words of consolation on the unknowing populace, and confirming that only relics (that is, some part of the body) had been taken away, which he narrated to ^a person who desired to write about it and who was present and deposited the given relics in ^a suitable container." Were they then covered with earth again? Until, so that the grief and sadness of the citizens might be fully removed, "the breast-relics of Saint Walburga were visibly committed to the highest sarcophagus of the altar for perpetual burial," as the Acts published by the nuns add. Bishop Philip satisfies less in this regard, attributing to Heribert what occurred under Erchambald. Heribert was the fifteenth Bishop, ^a kinsman of Saint Heribert, Archbishop of Cologne, of whom we shall treat on March 16; he is said to have presided over the Church of Eichstatt from the year 1020 to 1042, during which time he greatly expanded and renewed the monastery of Saint Walburga and enriched it with many estates, with Count Leodegar of Lechsmund contributing his assistance, so that the number of the community might be increased and the monastic life of the nuns (whereas they had previously been canonesses) might be established there, which was in fact done. After the death of Heribert the monastery was dedicated by his brother and successor Gozmann together with Bruno, Bishop of Wurzburg, on October 14, the feast of Saint Burchard, as the contemporary but anonymous author from Hasenried reports in Gretser's catalogue of these Bishops. Leodegar, after ^a life holily spent, was buried with full honors in the midst of the monastery of Saint Walburga, which he himself had built, on the very day of the deposition of the most sacred Virgin. Gretser in book 1, Observations on the Life of Saint Willibald, chapter 19, understands that together with the monastery, the church of Saint Walburga was built under the same Heribert, and was solemnly consecrated under his successor Gozmann, and he adds in his catalogue of Bishops that the relics were transferred to the high altar of the Walburgine church, where they are still honored today, which he later retracts in his pamphlet on the oil of Saint Walburga, where he maintains they were placed on the high altar under Erchambald — unless perhaps Heribert renewed that altar, and on this account could be considered ^a second Translator.

[28] This memorable event occurred under Heribert and should be inserted here from the anonymous writer of Hasenried: "When ^a certain hypocrite," he says, they cannot be taken from the shrine, "seen in sheep's clothing but inwardly ^a most rapacious wolf, had secretly stolen the arm of Saint Walburga and ^a golden chalice and hidden them in ^a hollow stone on ^a hill, he could in no way carry them away from there, nor could he himself go anywhere. Because this most great sacrilege was revealed by the grace of God on the day of Saint Bartholomew, the most devout Bishop ordered ^a chapel to be built there for the same Apostle, and afterward solemnly dedicated it on his feast day."

Section V. The Sacred Veneration of Saint Walburga Throughout the Rest of Germany, Burgundy, and France. Other Saint Walburgas, Martyrs.

[29] We read below in the Life written under the care of the nuns, number 35, that the relics of Saint Walburga were dispersed throughout the whole world. But this is restricted in the other Life published from the Utrecht and other manuscripts to the various provinces throughout the entire kingdom of the Franks. Steuart writes in Annotation 7 that so many churches, chapels, the monastery of Saint Walburga in Thuringia, and altars were erected in honor of Saint Walburga the Virgin that no one could enumerate them. We shall review some, lest we overwhelm the reader. Among the older monasteries may be counted the one that, in the history of the Landgraves of Thuringia in Pistorius, chapter 8, is said to have been built under Landgrave Louis by the Counts of Kevernberg in the land of Thuringia near Wassenburg in honor of Saint Walburga around the year 1025, and later transferred to the town of Arnstadt, where the little river Welga flows into the river Gera, which thence passes through Erfurt, the capital of Thuringia.

[30] At Wittenberg, the celebrated city of Saxony, it was customary each year on the Monday after the Sunday called Misericordia to display, amid ^a great concourse of people, among other sacred pledges, two reliquaries relics at Wittenberg in Saxony, in which were preserved three teeth of Saint Walburga, five particles of her bones, two from her garment, together with the oil of the same Virgin. These Gretser published from ^a pamphlet on the Relics of Wittenberg in his book on the oil of Saint Walburga, chapter 8, and conjectures that the Dukes of Saxony obtained these relics from some Bishop of Eichstatt. Some relics of Saint Walburga were also brought to Prague by Emperor Charles IV, at Prague in Bohemia, and are indicated by the Catalogue of relics of the Metropolitan Church printed in 1645 to be still preserved there, when, ^a solemn procession having been instituted, very many relics were transferred to that church from the lesser city of Prague, on the Sunday within the Octave of the Assumption of the Virgin Mary into heaven.

[31] in the monasteries of Andechs Laurentius Beyerlinck in the Theatre of Human Life, among other catalogues of Relics, reports from ^a certain notice printed in the year 1625 that in the monastery of Andechs on the sacred mountain of upper Bavaria, in the diocese of Augsburg, some relics of Saint Walburga are held in veneration together with the oil that flows from her body. In the same Bavaria, in the Premonstratensian monastery of Windberg and Windberg in Bavaria: in the diocese of Regensburg, among the sacred relics of the high altar and another dedicated to Saint Nicholas, there are some relics of Saint Walburga the Virgin, as Espagnol reports from ^a manuscript codex of the same monastery in chapter 10 of the Life of Saint Walburga. an altar at Augsburg: chapels elsewhere: Many centuries ago an altar of the holy Virgin Walburga was erected at Augsburg in the principal church of the Virgin Mother of God, as the Acts of Saint Ulrich, Bishop of Augsburg, attest on July 4. Chapels dedicated to the same Saint are to be seen at Mainz, Verdun, and elsewhere throughout Germany. Bucelin in part 2 of Sacred Germany, page 91, says: "Saint Walburga, in the diocese of Strasbourg, is ^a distinguished Benedictine monastery of devout men, a monastery in Alsace: founded first by Count Theoderic of Montbeliard, augmented by Frederick Cocles, Duke of Swabia, and his wife Judith of the House of Guelph, daughter of Henry the Black, or the Great, parents of Emperor Frederick I, which this same man, now Emperor, in the year of Christ 1164 elevated to the honor of an Abbey and greatly enriched. The monks attested both benefactions with ^a grateful spirit, by affixing before the sanctuary ^a placard about the matter, which may be read in Guillimann's work on the Bishops of Strasbourg, page 207, along with the year 1074, when that monastery was begun." The foundation of the monastery of Saint Walburga is mentioned by Lazius in his work On the Migrations of Peoples, book 11, page 623, Trithemius in Guillimann, and others.

[32] Giles Gelenius in book 3 of his work On the Greatness of Cologne teaches that various relics of Saint Walburga the Virgin are preserved at Cologne, relics at Cologne: and first, that some particles of the bones of this Virgin are enclosed in reliquaries 4 and 15 in the collegiate church of Saint Gereon, pages 264 and 265; and he asserts that ^a finger of the same Virgin is held in veneration in the Abbey of Saint Pantaleon, page 372. What he writes on page 508 about the relics of Saint Walburga deposited with the Society of Jesus in the sacred treasury, nearly the same was communicated to us from the history of the Cologne college by our Peter Hieratus, whose words we give here: "The skull of Saint Walburga the Virgin was found in the year 1591 on the Mount of Saint Walburga (in German Walperberg), the skull in the church of the Society of Jesus there: when the Society of Jesus came into possession of that Priory through the agency of the Most Serene Ernest and his nephews Philip and Ferdinand of Bavaria, by the authority of the Supreme Pontiff, and it was transferred to Cologne and enclosed in ^a silver bust-reliquary. The Most Illustrious Counts Truchsess von Waldburg labored most insistently to obtain it, both before the Roman Pontiff and the Father General of the Society, but in vain — except that, having finally received ^a particle, they graciously preferred that the Society enjoy its possession." The staff or walking-stick of the same Virgin a staff on the mount of Saint Walburga: was found in the year 1645 by Father Johann Zwenbrugg on the same mount, enclosed in silk with an ancient inscription, and was enclosed in silver with small translucent windows, and is solemnly carried in procession on the mount every year on May 1, her feast day. Moreover, it is believed that Saint Anno brought these very relics of Saint Walburga into the diocese of Cologne, when he brought the brother of the same Saint into this diocese from Bavaria. This is Saint Wunibald, whose more important relics Gelenius in the Fasti of Cologne under December 18 says are preserved at Siegburg, in the monastery founded by Saint Anno, Archbishop of Cologne. Saint Anno died on December 4 of the year 1075.

[33] Gelenius inscribed Saint Walburga in the Fasti of Cologne under the 1st of May on account of these relics with these words: "On the same day, her memory in the Fasti of Cologne. of Saint Walburga, daughter of Saint Richard, King of the Anglo-Saxons, sister of Saints Willibald and Wunibald, whose venerable head, first transferred to the estates near Cologne, gave its name to ^a church, ^a hill, and ^a village: then, on account of the disturbances of wars, it was transferred from the same hill within the city to the basilica of the Fathers of the Society of Jesus, enclosed in ^a precious reliquary, and is honored on this day at the altar of the Holy Cross. There was formerly on the said hill ^a small convent of nuns, afterward of Cistercian monks, which is mentioned by Caesarius in book 7 of his Examples, chapter 21, and by Gaspar Jongelinus in his work on the Abbeys of the Cistercian Order in the diocese of Cologne." I add to this Walburga the Virgin Other Walburgas who are Ursuline Martyrs. other Martyrs of the same name: and first, the same Gelenius in the Fasti under the same 1st of May reports: "Likewise, at Cologne in the greater monastery of Nazareth, the head of Saint Walburga, Virgin and Martyr from the company of Ursula, is honorably preserved." Gelenius also treats of the same on page 560. Hermann Crombach in the Ursuline History also mentions two women to whom the name Walburga was given from the beginning, or certainly afterward, in book 8, page 757, and identifies the first as the aunt of Saint Ursula, whose head he asserts on the authority of Paulo Morigia is preserved at Milan: the second he calls ^a Queen, whose head is venerated at Cologne among the monks of the Corpus Christi, as Gelenius also attests on page 449. Hence it would not be surprising if some relics of these Ursuline Virgins were considered to belong to the principal Walburga [The parish of Saint Walburga near the walls of the city of Trier: formerly ^a church at Liege,] of whom we treat here: to whom one of the four parishes that were built around the city of Trier is dedicated, which are discussed in the Epitome of the Trier Chronicle printed in 1517, folio 62.

[34] Jean Robert in his Notes on the Life of Saint Hubert, Bishop of Maastricht and then of Liege, section 77, citing manuscripts and the great Belgian Chronicle, asserts that ^a church of Saint Walburga at Liege was formerly built in the time of the said Saint Hubert. But Saint Hubert died in the year 727, when Saint Walburga had not yet left Britain. a fortress, That there was formerly ^a fortress or episcopal castle at Liege, which bore the name of Saint Walburga on account of the church of this Virgin, is reported by Jean de Hocsem in his work on the Bishops of Liege, chapter 7, asserting that the castle was destroyed in the year 1269. Thereafter the holy patroness Saint Walburga remained the guardian of the most lofty gate of the same city of Liege: now ^a gate, near which gate, at the beginning of this century, Peter Steuart states in his preface to the Life of Saint Walburga as illustrated by himself that he procured the building of ^a parish church dedicated to Saint Walburga and ^a parish: and its furnishing with necessary items. Her sacred memory is celebrated in the divine office among the people of Liege and Utrecht on the very 1st of May. The celebrated veneration of this most holy Virgin among the Germans is demonstrated by all Breviaries everywhere, also throughout the rest of Germany: namely those of Regensburg, Passau, Constance, Speyer, Worms, Bamberg, Wurzburg, Mainz, Hildesheim, Munster, Saint Maximin at Trier, Verdun, and others, most of which were printed ^a hundred or more years ago.

[35] In Burgundy there was ^a most ancient church of Saint Walburga near Cluny, about which Saint Odo, the second Abbot of Cluny, writes in book 2 of his Collations, chapter 28: "There is ^a church of Blessed Walburga in this region neighboring us, in which miracles occur. in Burgundy ^a church, It happened, as the Lord Abbot Berno relates, that the relics of the same Saint Walburga remained on the altar for some days. But soon the miracles ceased. relics, miracles: At length, however, the Virgin herself, appearing to one of the sick, said: 'For this reason you are not being healed, because my relics are on the altar of the Lord, where the majesty of the Divine mystery alone ought to be celebrated.' When that person reported this to the custodians, they removed the casket, and miracles immediately began to occur again." If, therefore, adds Saint Odo, "out of reverence for that mystery the Saints themselves do not wish even their own sacred pledges to be placed in close proximity, what is to be thought about unclean things?" and so forth. We treated of Blessed Berno, the first Abbot of Cluny, who died in the year 928, on January 13; we shall treat of Saint Odo, his successor, on November 18.

[36] Attigny, ^a town of French Champagne on the river Aisne, in the territory of the Rethelois between the metropolis of Reims and Sedan, at Attigny in French Champagne is very well known to ancient writers on account of the royal Palace in which Pepin, Charlemagne, Louis the Pious, Charles the Bald, and others frequently held their assemblies and placita, as public assemblies were then called, and honored this place with their presence for the celebration of the feasts of Christmas or Easter. This royal palace, however, is said by Espagnol in chapter 10 of the Life of Saint Walburga to have been situated about half ^a mile distant from the present-day town of Attigny. In this palace ^a church of Saint Walburga was built by Charles the Bald, a church of Saint Walburga, but was destroyed along with the palace by the Normans. After peace and quiet had been restored to Gaul, another church was built for the same Virgin, which Hugh, Count of Champagne, received as ^a dowry from Philip, King of the Franks, when he married his daughter Constance, under the jurisdiction of the Abbot of Molesme, and afterward in the year 1102 donated to the monastery of Molesme: and today it is ^a cell or priory of Benedictine monks dependent on Molesme. From the archive of this monastery Espagnol published the following charter: "The authority of our ancestors... I, Hugh, providing for the salvation of my soul, with the praise and consent of my venerable wife Constance, daughter of Philip, King of the Franks, from whose side the estate called Attigny came into my jurisdiction, grant by deed of testimony the chapel of Saint Walburga and whatever pertains to the same chapel to Saint Mary of Molesme and the Brothers serving God there, and confirm it to be held in perpetuity... Reims, 1102." The signatories were Archbishop Manasses, two Archdeacons, the Provost, the Dean, the Cantor, and others; Louis, son of King Philip, afterward King of that name the Sixth and surnamed the Fat; Hugh the Count and Constance his wife, the founders; and Fulchrad the Chancellor.

[37] The feast of Saint Walburga has been celebrated there with solemn veneration from ancient times up to the present on the 1st of May: on which day all the Pastors of the Deanery of Attigny (which was formerly called Montmarin), forty or more in number, used to assemble at the said chapel of Saint Walburga, the feast of May 1: and there, after the sacrifice of Mass was sung, they participated in ^a public procession that was customarily instituted: to whom the Prior, by ^a devout obligation entered into among them, paid sixty Parisian sous, with this proviso, however, that if fewer than twenty of the Pastors appeared, for each one absent below that number three sous would be deducted from the money assigned to the others. Espagnol asserts that this agreement was made among them in the year 1294, and adds that up to approximately these times the Dean of Attigny was accustomed on the 1st of May to distribute blessed oil to his Pastors in the chapel of Saint Walburga.

[38] So much for the solemn veneration of Saint Walburga among the people of Attigny, which is said to have arisen on account of the relics of the same Saint brought there from Germany by Charles the Bald. Le Mire among the Belgian charters, book 1, chapter 15, published from the archives of Molesme this document: relics procured by Charles the Bald. "Charles, by the favor of divine clemency, King of the Franks... Let therefore the diligence of all the faithful of the holy Church of God and of our subjects, both present and future, know that, imitating the examples of our forebears, our predecessor Kings, who feared and worshipped God, we also, led by religion and inflamed by the fire of divine love, have resolved to build ^a church in the palace of Attigny, in honor of Saint Walburga, Virgin of Christ, whom we wished to bring with sagacious industry from the Eastern regions for the protection of our entire realm. Where, for the stability of our predecessors and successors, and of our royal majesty and kingdom, we bestow from our own right... The seal of Charles, the most glorious King." Thus in Le Mire, which Espagnol also published with the addition of the monogram of Charles in the manner of that age: and he notes that the seal bore the impressed image of the King with worn and rubbed writing all around that could not be read. The year is expressed by neither writer, neither that in which the charter was signed, nor that in which the said relics were brought from the Eastern regions: among which Francia, Swabia, and Bavaria were counted, to which both Heidenheim and Eichstatt are adjacent, where we said above that the relics had been brought from that monastery under Bishop Otkar. Bishop Otkar and King Charles the Bald were contemporaries; Otkar could have given some relics of Saint Walburga and her brothers to Charles or his legate, to be deposited at Attigny in the royal palace while ^a church was being built there in honor of Saint Walburga. Whether Baldwin Iron-Arm accompanied Charles the Bald on his journey to the Eastern regions (which others maintain), or came as his legate and brought these relics, and then, having obtained them from his father-in-law the King, brought them to Furnes in Flanders, we shall presently inquire.

[39] In the great register of benefices of France, printed in Paris, besides the priory of Saint Walburga, there is noted in the Deanery of Attigny ^a parish of Saint Walburga, a parish of Saint Walburga: and it is commonly marked on maps as Saint-Waubourg. That parish acknowledges as patrons of its presentation the Dean and Chapter of Saint Symphorian in the metropolis of Reims: where in the Abbey of Saint Remigius several particles of the bones of Saint Walburga are reported to be preserved in the same reliquary with the relics of Saint Celinia, relics at Reims: the mother of Saint Remigius, placed on the high altar, as the same Espagnol reports, who considers them to have been brought from Attigny to Reims at the time of the Norman devastation. Saint Celinia is venerated on October 21. I observe, finally, that Attigny is commonly called Bourg d'Attigny, and that it seems to be taken by some foreign writers for the city of Bourges, commonly called Bourges, and that therefore in the manuscript Martyrology of the Carmelites of Cologne and in Maurolycus it is wrongly read under this February 25: "At Bourges, of Saint Walburga the Virgin." This is also found in the German Martyrology of Canisius and the Italian one of Felicius: but no mention of this Walburga of Bourges is made anywhere in Saussay, nor in the Hagiology of France excerpted by Philippe Labbe from Bourges from the ancient Martyrology of the Abbey of Saint Lawrence of Bourges. In Normandy on the Seine, two miles below Rouen, there is ^a peninsula containing ^a beneficed estate of the Knights of Malta with ^a very celebrated chapel of Saint Walburga, a chapel in Normandy. whom they believe to have come there on her way from England to Germany, which we proved that her father Saint Richard did, at his Life, page 71, number 15.

Section VI. Churches and Relics of Saint Walburga at Furnes and in the Rest of Flanders.

[40] Furnes is ^a wealthy town of West Flanders, in the diocese formerly of Therouanne, now of Ypres. In that town the principal church (for there are three assigned to pastoral care) is dedicated to Saint Walburga, At Furnes in Flanders the church of Saint Walburga, formerly sacred to the most holy Mother of God Mary, built with magnificent workmanship by Baldwin the Bearded, Count of Flanders, around the year 1030, and adorned with ^a distinguished college of Canons, a college of Canons, whose number, on account of the lavish revenue they enjoyed, is said to have been doubled. Ten of these, with the Provost, were transferred to Ypres in the year 1559, when the episcopal See was erected in that city: the other ten, with the Dean, remained at Furnes. These things, set forth at greater length in Sanderus, volume 2 of Flanders Illustrated, page 477, may be read there. I myself copied in person from the ritual book the four days dedicated to the cult of Saint Walburga in this church of Furnes, namely: the Feast of the Transmigration on February 25, 4 feasts: the Elevation of Relics on October 12, and the Translation of Relics to Furnes on August 4. This last day is celebrated with the most solemn worship, including the prohibition of servile work, and the Ecclesiastical rite of the first class with an Octave. Finally, on the 1st of May, in the office celebrated for Saints Philip and James, ^a Commemoration of Saint Walburga is added, which is likewise observed throughout the entire course of the year, as of ^a principal Patroness, whenever the Ecclesiastical rites permit.

[41] The Translation of the relics of Saint Walburga is inscribed in certain Martyrologies under August 4. Molanus in the supplement to Usuard says, "Of Saint Walburga the Virgin, the Translation of relics on August 4: whose sacred relics are held at Furnes." Of this Translation of relics on the same day treat the same Molanus in the Birthdays of the Saints of Belgium, Wilson in the English Martyrology, Saussay in the Gallic, Wion, Menard, and Bucelin in the monastic ones, Ghin in the Birthdays of the Saints of the Canons, and Ferrarius in the General Catalogue, whose words are: "At Furnes in Flanders, the Translation of Saint Walburga the Virgin." Wion adds: "whose sacred relics rest there." But on the 1st of May, the Translation of Saint Walburga and her brothers is again commemorated in the same Martyrologies. Molanus in the supplement to Usuard: another on May 1 "At Furnes, the Translation of the relics of Walburga, Willibald, and Willibold (rather Wunibald) in the year one thousand one hundred and nine." This, excerpted from there but with the words subsequently changed, is read in Wion, Dorganius, Menard, Bucelin, Canisius, Saussay, and Ferrarius. Concerning this Translation, Meyer in book 4 of the Annals of Flanders at the year 1109 narrates the following: "On the 1st of May at Furnes the bodies of Saints Walburga, Willibald, and Wunibald were translated, in the presence of Herbert, Provost of Furnes, and Thomas, Provost of Eversham, with their Canons, and Gertrude, mother of Count Robert, made by Countess Gertrude of Flanders: who at that time conferred rights upon the people of Furnes." That Thomas was the first Provost of the Regular Canons of Eversham in the neighboring district, and that he died in the year 1118, Sanderus writes in his account of Furnes.

[42] Gertrude, the mother of Count Robert the Younger, called the Jerusalemite, was of Saxon origin, first married to Florence I, Count of Holland: she herself ruled that province for some time after her husband's death, various endowments of benefices there: on behalf of her minor son Theoderic V. Then she married Robert the Frisian, who later became Count of Flanders, and from the same Gertrude begot Robert, who died in 1111 in the Norman war, and whose mother survived him, dying in extreme old age. That she endowed ^a prebend in the church of Saint Walburga at Furnes in the year 1095, Indiction 3, on the 5th of October, Olivier de Wree published from the register of this church in his Proofs for the Genealogy of the Counts of Flanders, table 5, letter H. But "Friday" must be added, since the first reading is erroneous on account of copyists. Sanderus asserts in volume 2 of Flanders Illustrated, page 477, that three other prebends were endowed by the same Gertrude, but for the year 1122 cited — before which she had already died — we think 1102 or another year should be substituted. Imitating the example of Gertrude, two other benefices at Saint Walburga's were founded there by ^a certain Werenbald and by Charles the Good, Count of Flanders and grandson of the said Gertrude through her daughter Adela. These donations, moreover, were ratified by Pope Callistus II, the Roman Pontiff, by ^a charter given in the year 1120: in which year Formosus was Provost of the Church of Furnes, and Alan was Dean — so that it is surprising that Sanderus says the name of the Dean is first mentioned in ^a charter dated 1141. Consult the Account of the Churches of Belgium by Aubert Le Mire, chapter 122. A parish of the same Saint Walburga is in the suburbs of Furnes, attached to the collegiate Church of Furnes, another parish of Saint Walburga: and is commonly called the boundary of Saint Walburga, or the Court of Torelle: whose image Sanderus presents on page 489.

[43] So much for the cult and veneration of Saint Walburga among the people of Furnes, on the occasion of the relics of the same that are preserved there. From where they were brought and at what time, we here inquire. Sanderus in volume 1 of Flanders Illustrated, book 2, Of the Affairs of Bruges, chapter 8, asserts that at Bruges in the parish church of Saint Walburga, of which we shall presently treat, [The relics of Saint Walburga were not brought from Eichstatt to Antwerp, to Bruges, and thence to Furnes:] there is some part of the body of Dame Walburga, which was translated first from the monastery of Eichstatt to Antwerp, thence to Furnes. Concerning the relics of this Virgin, the veneration and the sacred edifice among the people of Antwerp, we shall treat in the following section: but no trace of what Sanderus asserts has been found. The people of Bruges on the contrary testify that the relics of Saint Walburga which they possess were formerly brought to them from Furnes. So our Jodocus Andries, distinguished by various published books, indicated to us after diligent inquiry. Others therefore report that the people of Furnes obtained these sacred relics as ^a gift from Baldwin Iron-Arm, the first Count of Flanders. That he restored Furnes and fortified it with ^a rampart against the incursion of the Normans is written by our Malbrancq in book 6, chapter 23, of his work on the Morini, from the Chronicle of the monastery of Dunes, built on the neighboring shore of the Ocean in the twelfth century of Christ. but donated by Baldwin Iron-Arm, Count of Flanders: The same Sanderus, in volume 2 on the affairs of Furnes, setting aside his former account, reports the following: "Baldwin Iron-Arm, accompanying the King his father-in-law into Swabia, thence transferred the relics of Dame Walburga the Anglo-Saxon to Furnes in the year 870, and devoutly deposited them, having adorned an oratory and founded ^a monastery of monks for divine worship: this (whether by incursion of the Normans or by the lapse of time, it is uncertain) perished." At Furnes I myself copied from ^a manuscript tablet hanging near the choir the same words, which I here repeat: "Baldwin Iron-Arm, Count of Flanders, in the year of the Lord 870, accompanying Charles, King of the Franks, into Swabia, brought thence the bodies of Saints Walburga and her brothers Willibald and Wunibald, and committed them with great honor to Furnes to be preserved, with ^a church and priests established for that purpose." Meyer, in book 2 of the Annals of Flanders at the year 870, reports the same from this tablet, and adds that the priests established were of the Benedictine name, who afterward became Canons (and indeed, as Gramaye maintains in Sanderus, Regular Canons, who through neglect of the observance of regular discipline degenerated into secular Canons). We have not yet seen ancient and certain proofs of these things.

[44] The times of both Baldwin Iron-Arm, Count of Flanders, and Charles the Bald, King of the Franks and his father-in-law, coincide with the said year 870. But that they both went into Swabia or Bavaria in that year 870, we consider difficult to prove, especially of King Charles, who (after Lothar the Younger, the son of Emperor Lothar and his brother, died at Piacenza in Italy on the 6th of August 869) was crowned King at Metz in his kingdom on the 9th of September, Charles the Bald did not go to Swabia in the year 870 to obtain these relics: with his brother Louis, King of Germany, protesting in vain — into whose dominions Charles would not have dared to enter, much less to penetrate as far as Heidenheim, or rather Eichstatt, to which place we have said the relics of Saint Walburga were translated from that monastery around that time. Charles, as the Annals of Saint-Bertin indicate, from Metz went to Florinkengas, thence to the forest of the Ardennes to enjoy the autumn hunt. Afterward, on the 7th of October, at the estate of Douzy, having learned of the death of his wife Ermentrude and having taken Richildis as his concubine (whom he later married), he hastened to depart to the palace of Aachen: then, having visited the estate of Gondulf and taking ^a route through the Elsatian regions, returning to Aachen, he celebrated the Nativity of the Lord. In the year 870, he proceeded to ^a conference with the Norman Roric at the palace of Nijmegen: returning to Aachen, and on account of the threats of his brother Louis, having left the kingdom of Lothar, he came to Compiegne, and after celebrating Easter, legates were sent to Frankfurt to King Louis to request ^a conference for the division of the kingdom of Lothar. Charles, heading for Ponthion, there received the envoys of his brother announcing to him that he should proceed to Heristal, and his brother Louis would come to Meersen: and after the division of the kingdom of Lothar was made, they met on the 10th of August, and bidding each other farewell, departed from one another — Charles to Leptines, thence through the monastery of Saint-Quentin to Senlis, and thence through Quierzy to Compiegne, where he exercised the autumn hunt in the forest of Cuise. After which he proceeded to the monastery of Saint-Denis to celebrate the feast of that same Saint. Afterward he reached Lyon, besieged Vienne, and having entered the city when it was surrendered to him, celebrated the Nativity of the Lord. Behold how many things were accomplished by Charles the Bald in that year, and how accurately recorded by the writers; and even if there had been no obstacle to making ^a journey through his brother's kingdom, so distant ^a departure from his own kingdom would not have been overlooked.

[45] Whether Baldwin Iron-Arm in that year brought the said relics of Saint Walburga from the kingdom of Louis to the King his father-in-law at Attigny, there is nothing by which we can pronounce with certainty. That Baldwin was present with King Charles at the beginning of the following year 871 is established from the same Annals of Saint-Bertin, in which it is said that Charles, on what occasion the relics seem to have been obtained by Baldwin Iron-Arm, having received Vienne into his power, and having committed it to Boso, his wife's brother, hastened through Auxerre and Sens to the monastery of Saint-Denis, and sent Abbot Gauzlin and Count Baldwin (who was the brother-in-law of his own Carloman) to his son Carloman. But why should that year 870 not be considered the year in which these sacred relics were transferred to Furnes — already previously restored and fortified with ^a rampart by Baldwin, as we have said, against the incursion of the Normans — at whatever time before that year they had been brought from Germany or given to Count Baldwin? Someone could have gone as ^a legate from King Charles to Germany, whether this was Baldwin, even before his marriage with Charles's daughter was contracted, or rather some Abbot or Bishop, who might have been present at the solemn translation of the body of Saint Walburga made by Bishop Otkar of Eichstatt, and might have obtained some relics requested at the King's command: which the King says in the charter cited above that he wished "to bring with sagacious industry from the Eastern regions for the protection of the entire realm." Afterward, Count Baldwin could have obtained from King Charles both these relics of Saint Walburga and brought to Furnes, and the body of Saint Donatian, Bishop of Reims: and he might have given the former as pledges to the Church of Furnes, while bringing the latter's body to Bruges. Concerning which donation Jean d'Ypres in the Bertinian Chronicle, having related in chapter 15 the marriage of Baldwin with Judith, the King's daughter, adds: "The King had the marriage of Judith and Baldwin solemnized at Auxerre before the nobles of France in the year of the Lord 862 (rather 864). In which solemnity the aforesaid King, out of love and honor for his daughter Judith, authoritatively instituted Baldwin as Count of Flanders ... Also the King at these nuptials presented him with the body of Saint Donatian, Bishop of Reims, which he himself brought with him to Bruges, as also the body of Saint Donatian to Bruges, and placed it in the chapel that had been dedicated there to the Blessed Virgin. Which town of Bruges the same Baldwin began, and surrounded with ^a fortification, that is, ^a castle, against the incursions of the Danes and pirates." Sanderus embraces the same account of the translation of the body of Saint Donatian as more certain, in book 2 of The Affairs of Bruges, chapter 1. Some, however, report that these relics of Saint Donatian were given to Count Baldwin by Archbishop Ebbo of Reims, but he had long since been ejected from his See, and afterward having been made Bishop of Hildesheim in Lower Saxony, he died in the year 851, as was said on February 3 in the Life of Saint Anschar, page 400, number 39. Saint Donatian is venerated on October 14.

[46] Baldwin Iron-Arm was succeeded by hereditary right by his descendants: Baldwin the Bald, Arnulf the Great, Baldwin the Younger, Arnulf the Younger, and Baldwin the Bearded, the great-great-grandson of Iron-Arm. By this last, says Meyer in book 2 of the Annals of Flanders, "a convention was convened at Oudenaarde in the year 1030, in which Hugh, Bishop of Noyon, together with all the dignity of Flanders, relics carried to Oudenaarde for the Assembly. also the Bodies of Saints Gerulph, Wandrille, Ansbert, Wulfran, Bavo, Amand, Pharaildis, Donatian, Amelberga, Walburga, Landoald, Vinciana, Vedast, Bertin, Winnoc, and all other sacred things of Flanders were present... He judges this convention to have been held for the peace of Flanders, to compose ^a domestic discord, in which the Flemish, divided into two parties, some adhered to the father Baldwin the Bearded, others to his son Baldwin of Lille." Thus Meyer. We have indicated above that by the same Baldwin the Bearded the church of Saint Walburga was built at Furnes around the year 1030.

[47] From the said relics of Saint Walburga preserved at Furnes, some particles were brought to Ypres to the Cathedral Church of Saint Martin, some relics at Ypres. which, placed in ^a very skillfully made silver head-reliquary, we have once venerated. The people of Ypres celebrate her with ^a so-called double office on October 12, with the Lessons of the second Nocturn taken from the ancient Breviary of the Church of Therouanne and reprinted at Ypres. In the ancient Breviary of Lille she is celebrated on August 4.

[48] The other city in Flanders honored with the cult, church, and relics of Saint Walburga is Bruges, that noble crossroads: where the Cathedral church dedicated to Saint Donatian has in its sacred treasury some relics of Saint Walburga, and at Bruges in the church of Saint Donatian and used to celebrate her feast on August

4, as the proper Breviary printed in the year 1520 attests. and another dedicated to this Saint: Among the older churches of this city, which are very many there, is the parish of Saint Walburga under the patronage of the Dean and Chapter of the Canons of the Church of the Holy Savior, who have the right of nominating the Pastor there, besides whom twelve Chaplains of the body, as they say, of the choir and three external ones perform the divine offices in that church. We have said that some relics of Saint Walburga preserved there were received not from Antwerp but from Furnes. They celebrate the primary solemnity, which they also believe to be her birthday, on August 4, her veneration there: with ^a double office of the first class with an Octave. After the solemn sacrifice of the Mass ^a procession is instituted, in which the said relics of Saint Walburga are carried around. The feast of the Translation is celebrated on the last day of April, or the day before the 1st of May, with ^a greater double office by decree of Remigius Driutius, the second Bishop of Bruges, because the 1st of May itself is impeded by the solemnity of Saints Philip and James.

[49] The third city of Flanders that religiously venerates Saint Walburga the principal church of Saint Walburga at Oudenaarde is Oudenaarde on the Scheldt, between Tournai and Ghent, formerly in the diocese of the one, now in that of the other. The principal church there, spacious and magnificent, is dedicated to Saint Walburga the Virgin; it has an ancient Personatus, four Curates administering the Sacraments to the divided districts of the town, and also ^a college of Canons with several subsidiary Chaplains appointed for the recitation of the divine praises at the stated hours. In that church Saint Walburga is venerated twice annually: her cult on May 2, with ^a so-called double office, but only among the Clergy; and on August 4 with ^a most solemn veneration also among the people, which the Clergy continues for the following octave. A small particle from the bones of Saint Walburga is preserved there, relics received as ^a gift in the year 1605 from Charles Houcky, Archdeacon of Ypres, who had obtained it from the relics of Furnes that had formerly been donated to Rythovius, the first Bishop of Ypres, after his death in the year 1583: as we have learned from his letters preserved in the archives of Oudenaarde.

Section VII. The Churches and Cult of Saint Walburga at Antwerp, Tiel, Zutphen, and Groningen.

[50] At Antwerp there is ^a church of Saint Walburga, and ^a not infrequent cult. Goropius Becanus, no less ingenious in fabricating ancient histories than in forming and deriving words at will, devised ^a new deity or idol of Antwerp among the ancient pagans, [at Antwerp, Saint Walburga the Virgin was not substituted in place of ^a certain goddess called Walburga] even before the birth of Christ, held in veneration, and gave it the name Walburga: by which word he asserts is signified the force of ^a citadel built for defense, in book 1 of the Aduatica, as if this goddess had been the same whom the Greeks call Pallas and the Romans Minerva. But when the Christian religion was received by the people of Antwerp, the name of the false goddess, he says, was transferred to the name of the holy Virgin, so that, just as before they wrongly and improperly prayed to and honored ^a stone Walburga, the Virgin Saint Walburga was substituted so afterward rightly and without offense to the true religion, they might venerate Walburga the Christian Virgin in the church. Goropius invents many more things of this kind, lighter than old wives' tales, but provided some clever paronomasia seems to play between the words, he thrusts them forward as certain and indubitable. Was this pagan Walburga, then, worshipped in all places where there was once ^a burgum or castle, and was this unknown until Goropius forged this idol from his own imagination? Was the true religion of Christ unknown at Antwerp until in the tenth century of Christ, or even later, the Virgin Walburga began to be honored there? But as Saint Audoen testifies in the Life of Saint Eligius -- both of whom died in the seventh century -- the Flemings, the people of Antwerp, and others were instructed by him, the greatest part of whom are said to have abandoned their idols and been converted to the true God and subjected to Christ. In which same seventh century, around the year 660, by Saint Amand, Bishop of Maastricht, as was stated on February 6, page 835, number 97, in the same Burgh or Castle of Antwerp, as they called it in that century, ^a church was dedicated in honor of the holy Apostles Peter and Paul, which was afterward donated by Rohingo, an illustrious man, to Saint Willibrord, and by him together with other neighboring possessions transferred to the monastery of Echternach among the people of Luxembourg, in the year of Theoderic VI, that is, of Christ 726, while Saint Walburga was still living in Britain: so that it is astonishing that Gramaye, in book 2 of the Antiquities of Antwerp, chapter 3, reports that the fabulous cult of the pagan Walburga was uprooted by Saint Willibrord, and the veneration of Saint Walburga, the Christian Virgin already then enrolled among the Saints, was substituted. Concerning Rohingo and Saints Amand and Willibrord, consult also the Notitia of Miraeus on the Churches of Belgium, chapter 15.

[51] Another origin of the cult, and ^a much safer one, is commonly traced to the tradition of the people of Antwerp, by which they hold that the Virgin Saint Walburga stayed among them for some time when she was traveling from Britain to Germany, having been summoned by Saint Boniface, but because she is believed to have been received as ^a guest at Antwerp and to this day there is shown ^a crypt in which they report she was accustomed to pray. The conjecture is supported by the fact that Saint Boniface, who had succeeded Saint Willibrord in the administration of the Church of Utrecht, sought to cultivate Rohingo, or certainly his descendants, and other lords of the Rhenish and Taxandrian territories who had formerly been most devoted to Saint Willibrord, to whom he could have commended those noble and God-consecrated Virgins, having prescribed the route of their journey. More certain evidence has been taken from us by the incursion of the Normans, by whom the city of Antwerp is reported to have been burned in the year 836 by the Annals of Fulda. Nor could that city then easily rise to any splendor after its wealth had been plundered, its buildings consumed by hostile fire, its citizens and inhabitants slaughtered or driven into distant flight, as the deep silence of writers concerning it persuades. Afterward, the cult of Saint Walburga succeeded in neighboring Flanders on account of the relics translated there: and then the people of Antwerp seem to have conceived the idea afterward she began to be venerated of publicly honoring her whom they believed to have been formerly received as ^a guest by their ancestors. There was then in the burgh (as the citizens call that part of the city where the castle once stood) ^a church dedicated to Saint Catherine the Virgin and Martyr, in which ^a chapel was then given over to the cult of Saint Walburga, a chapel dedicated to her which was afterward devoted to the preservation of the Most Holy Eucharist, when the church itself began to be considered sacred to the holy Virgins Catherine and Walburga, which at length, as the cult and veneration of Saint Walburga prevailed, then the church is called by her name alone. The crypt in which they say the Saint dwelt is shown at the far end of this church, in which we have often venerated ^a portion of the jawbone of the same Virgin that is preserved there. In the proper Breviary her relics there which the Church of Antwerp used before the Roman office was introduced, her memory as ^a domestic Patroness used to be celebrated four times each year: on February 25, May 1, August 4, and October 12; now only once, and that on February 25 with ^a double rite, her feast as we noted above. A proper confraternity was erected by herring-sellers in honor of Saint Walburga, a confraternity which they observe in her church on May 1 at the altar of the Venerable Sacrament. On that day Aubertus Miraeus treats of Saint Walburga and her cult among the people of Antwerp in the Belgian Fasti; on the following day, that is, May 2, Saussaius in the Gallican Martyrology writes: "At Antwerp, Saint Walburga the Virgin, from whose tomb flows ^a liquid of oil, which confers ^a salutary remedy upon most who seek the aid of the Blessed one herself." But this tomb is seen not at Antwerp, but, as we have said, at Eichstatt in Germany.

[52] John Bale, in century 7 of the Writers of Britain, number 81, reports that John Pole in the fifteenth century of Christ wrote that this Virgin Walburga first built the great church at Antwerp dedicated to the Mother of God. The church of the Virgin Mother of God was not built by her. Bale is followed by Pitsaeus, nor did Gretser dare to oppose them, in book 1 of the Observations, chapter 1. But the occasion for building ^a church in honor of the Virgin Mother of God arose long afterward, when, after the already mentioned fires and devastation of the Normans, ^a miraculous image of the same Mother of God was found among the trees there: to which church, around the year 1124, eight Canons with ^a Provost migrated from the church of Saint Michael. When the city's boundary was extended in the year 1201, that same church of the Virgin Mother of God was enclosed within the city, after which time the illustrious basilica was built, and ^a most lofty tower of most noble workmanship was afterward added to it, begun to be built in the year 1422, and constructed at public expense over ninety-six years -- to say nothing of the church (excepting the choir) being afterward consumed by fire and rebuilt anew, but after the time of John Pole. At Brussels, Saint Walburga was formerly accustomed to be venerated in the church of Saint Gudula, as we gather from its ancient Breviary. At Brussels, cult and relics. Likewise, in the sacristy of the court of the Most Serene Princes of Belgium, Albert and Isabella, some particles of her relics were preserved, received from Furnes: another particle is also in the church of the Society of Jesus at Brussels, placed at the foot of the Cross.

[53] William Heda, in the catalogue of the Bishops of Utrecht, under Saint Willibrord the first Bishop, calls Saint Walburga the Patroness of Utrecht: and reports that ^a church was erected in her honor at Tiel in that diocese, under Adelbold the nineteenth Bishop. He writes: "The church the church of Saint Walburga at Tiel of Saint Walburga at Tiel, coeval with the Church of Utrecht, which had been destroyed ^a little before by the Danes and pirates, Adelbold restored and completed, appointing in it ^a college of Canons, and ^a college of Canons where formerly Walger, ^a prince and count, brother of Theoderic (as they say) the first Count of Holland, had built ^a church and established consecrated virgins, whom they call nuns, for the divine service. Which afterward, having fallen into ruin and been destroyed, the virgins being removed, was repaired, and religious men under the profession of Saint Augustine or Blessed Isidore (whom they call Regular Canons) were substituted in their place, who lived piously in the service of God until the times of Adelbold. He, at this place then desolated for the third time and restored by him, the discipline of the former occupants having been dissolved, appointed secular Canons, who in the course of time, on account of the harshness of the townsfolk, were transferred to the town of Arnhem, kindly received by the then Count of Guelders, who provided them with ^a place to establish their seat." So Heda. Concerning Adelbold and the church of Tiel, John de Beka writes thus in the book On the Bishops of Utrecht: "This Adelbold in the year of the Lord 1015 destroyed the Church of Utrecht, of old construction, laid the foundations of ^a new fabric, which together with the church of Tiel he completed most handsomely within ^a few years." Tiel is ^a town on the right bank of the river Waal, now in the Duchy of Guelders, which King Zwentibold, the son of Emperor Arnulf, gave to the Church of Utrecht around the year 890, and Bishop Radbod obtained confirmation of this donation around the year 903, as John Isaac Pontanus relates in book 5 of the History of Guelders; at which time flourished the sons of Duke Gerolf of the Frisians -- Theoderic the first Count of Holland and his brother Walger, by whom Heda asserts the church and monastery at Tiel were built.

[54] The collegiate church began to be transferred from the town of Tiel to Arnhem in the year 1315. The cause of the departure is laid upon the townspeople, transferred to Arnhem who, rising up in ^a tumult against the Clergy, whom they accused of being too severe in their exactions, slaughtered some, hurled down from the tower some who had fled to the asylum of the church, and banished beyond their walls the rest who had escaped. Since this was plainly inhuman and barbarous, it was finally decreed between the parties that the Clergy, having received all their possessions intact, and having sold whatever they wished, should freely depart wherever they pleased. At that time Reinald II was Count of Guelders, afterward created Duke by the Emperor Louis the Bavarian: who, together with the citizens of Arnhem, received them honorably and reverently, providing them with places to inhabit and designating spaces and plots on which they would moreover be free to build new dwellings. Thus received with the favor and goodwill of the Prince and the entire city, the Canons not only prepared new habitations for themselves but also erected from the ground ^a basilica dedicated to their Patroness Saint Walburga, completing it in elegant workmanship within ^a short time. The church of Saint Walburga constructed. Pontanus treats these matters at greater length in books 6 and 7 of the History of Guelders. Arnhem is on the right bank of the Rhine, the capital of the quarter of Guelders called the Veluwe, formerly the seat of the Dukes, now of the Council.

[55] Zutphen, the capital of another quarter of Guelders and of its own county, on the right bank of the river IJssel, has as its principal church one dedicated to Saint Walburga -- elegant, sumptuous, and of very ancient construction -- as also the principal church at Zutphen which the same Pontanus reports in book 6, and that from ^a written parchment document, was built by Otto I of Nassau, Count of Guelders and Zutphen, and consecrated by Bishop Burchard of Utrecht in the year 1105 in honor of Saint Peter the Apostle and Saint Walburga the Virgin, after the earlier church had been disfigured by fire; which church had ^a college of Canons, to which Count Godescalcus of Zutphen is reported to have donated many estates around the year 1060.

[56] Groningen, ^a city that gave its name to one of the present-day provinces of the Low Countries, bordering on the Western and Eastern Frisians, as we speak in this age. and at Groningen In that city, as Ubbo Emmius testifies in book 1 of the History of Frisia, there is ^a most ancient church of circular form, built with strong walls in the manner of ^a fortress, dedicated to Walburga the Virgin, with ^a perpetual well of water springing up to the height of the brim. We judge that the cult of Saint Walburga flourished there after the Emperor Henry III, son of Conrad, donated Groningen to Bernulph, the twentieth Bishop of Utrecht, in the year 1040. The diploma of donation was published by Heda.

Section VIII. The Cult of Saint Walburga in England. Orations and ^a Hymn concerning her.

[57] In the most recent centuries -- which greatly astonishes us -- the cult of Saint Walburga also began to be promoted among the English, when William of Reichenau, the fifty-first Bishop of Eichstatt, transmitted to the King of England certain relics of Saints Willibald, Walburga, and Richard, together with Legends, relics brought to England Offices, and Responsories in musical notation: which sacred gifts were most gratefully received by the King, and he at once decreed ^a feast day in honor of those Saints, as Gretser narrates in these words in the Catalogue of the Bishops of Eichstatt, which he pursues at greater length in book 9 of the work On the Oil of Saint Walburga, from an old Codex in which the Legate himself recorded the manner in which this came about; this record was transcribed for Gretser by George Brunner, pastor of Saint Walburga's at Eichstatt. It reads as follows: "In the year of salvation 1492, on the 13th day before the Kalends of September, I, Bernard Adelmann of Adelmannsfelden, Canon of Eichstatt, was sent by the Most Reverend Father in Christ and Lord William of Reichenau, Bishop of Eichstatt, to the illustrious Henry VI, King of England and France, deposited at Canterbury and Lord of Ireland, with the histories and relics of Saints Willibald, Wunibald, Walburga, and Richard: which relics in the city of Canterbury, in the church of the Savior, on the 10th day before the Kalends of October, the same King received from me with the greatest veneration and devotion in the same year 1492, and voluntarily promised that he would arrange for ^a Mass to be celebrated daily in the future in honor of the aforesaid Saints, and on the day of each week* on which the relics had been presented to him by me, ^a solemn office would be sung, in the presence there of the Archbishop of Canterbury, the Bishop of Bath... And among all the relics sent by the Bishop of Eichstatt, the King of England, where ^a cult was instituted who asserted himself to be of the lineage of Saint Richard, above all most greatly admired and venerated the oil of Saint Walburga. Thus I, Bernard, testify by my own hand for the glory of my Patrons, who with ^a favorable wind accompanied my journey, to whose prayers I, unworthy, commend myself." That King of England was not Henry VI but Henry VII, who began his reign in the year 1486, the father of Henry VIII, who defected from the Catholic faith and communion. That the same Saint Walburga is also celebrated in the English Martyrology, though recently compiled, was stated above.

[58] What Acts or what Ecclesiastical Office were brought to England, however, we have not read. We give the few items that we have read in the more ancient Breviaries and Offices: from these, many contain this Antiphon: "Born of ^a holy seed, the most holy Walburga, antiphons concerning her from the earliest flower of youth, of good disposition, began to serve the Lord with ^a joyful and strong spirit, and desired to be present in the heavenly bridal chamber." Another is read in the ancient Breviary of Antwerp:

"Holy Walburga, most brilliant jewel of Virgins, one of the Queens assigned to the Most High King, we beseech you by your immortal Spouse, who embraces you, crowned, in the heavenly bridal chamber: that by your intercession you defend the holy Church spread throughout the whole world, alleluia." The following Oration is found in most: "Almighty and everlasting God, preserver and guardian of chaste bodies and minds, orations deign to be present at the pious prayers of your Church, and by the intercession of Blessed Walburga your Virgin, graciously enter into our minds, and grant us the purity of the spiritual life. Through our Lord." Espagnolus reports that another was customarily said concerning her, at her Life: "O God, who among the other and innumerable gifts of your grace also work your mighty deeds in the female sex; graciously grant that we may experience the aid of Blessed Walburga your Virgin

before your mercy, whose examples of chastity not only illuminate us, but in whose glory of miracles we also rejoice. Through our Lord," etc. Which is found nearly the same in the Breviary of Therouanne and is presently in use at Ypres.

[59] The following hymn was published by Gretser in book 2 of the Observations on the Life of Saint Willibald, chapter 9. A hymn.

Hail, flower of virgins, sister of the great brothers Willibald and Wunebald; hail, bride of virginal beauty. Among the countless Saints whom she sent, England, ^a mother, joyfully bore you and joyfully sent you forth, an angelic flower. The Mother of the Lord, herself both Mother and Virgin, joined you, ^a Virgin, to the choirs of Virgins, and consecrated you as ^a bride to her Son. Having entered the bridal chamber of the King of heaven, you hear the sweet angelic song: "Enter, O Virgin, into the joy of your Spouse." Praise to you, O Trinity, praise and power; the five wise Virgins praise you: pray for us, O Virgin Walburga. Amen.

One should apparently read septimanarum* "of weeks".

LIFE

by Wolfhard the Priest.

Walburga the Virgin, Abbess of Heidenheim in Germany (Saint)

BHL Number: 8765

By Wolfhard the Priest.

BOOK I

from various manuscripts and Canisius.

PREFACE

[1] To the most blessed Lord, and one truly most worthy of God, Bishop Erchanbald, his Wolfhard the Priest prays to find the way, the truth, and the life in Him who is the Way, the Truth, and the Life.

You require of me, O Father, to be remembered through the ages, and ^a Bishop renowned in the world, that I should undertake with most diligent care to investigate and zealously record the signs and wonders which the divine clemency has performed through the most celebrated -- now in the age of Christ -- Virgin Walburga in our times, for the praise and name of the life-giving Trinity, and also for the stirring of the hearts of the Lord's people, insofar as the same bountiful and divine Trinity shall have bestowed this gift. A heavy burden indeed is imposed upon me by you, one already weighed down by the heavy weight of sins: since for one subject to sins it is dreadful to treat of sacred things and to mingle what is foreign with what is not one's own. But since, most glorious Bishop, I perceive you to be ^a man of desires, and I observe you always more curiously searching out new things from hidden sources, like the prophet Daniel, I am excessively pressed and hemmed in on every side by immense straits, entirely ignorant of what to choose. First I steel my face, blocked by the shame of my mind, since I do not doubt that I am unworthy; then, looking upon obedience as the first form of humility, I fear that if I despise with proud ear the words of one who commands, I may incur the law of transgression. Then, turning the helm back upon myself, I languish from the weakness of my own incompetence; thereupon I oppose to my feebleness and indeed my scrupulosity not my own but Olympian forces. Again, if I attempt, however trembling, to undertake the task, I shudder lest I be branded by the reader with the infamy of boastfulness, while, passing over the philosophical and illustrious men of character who are designated by the name of the pen in the Prophecies, I -- who do not even deserve to be entitled by the humblest name of ^a green rush -- should begin ^a lofty work with an unpolished style; and while the untamed pride of many worldly people, which tramples underfoot with insolent heel the ways and lives of the Saints, and perceives their wonders, if any it hears of, with ^a lousy ear, hearing me bring forth into the open unheard-of and yet most truthful wonders, should begin to gnaw with ^a canine tooth and prefer falsehoods to what is most true. Psalm 44:2 Beset by these and countless other straits, since I am stuffed with contagions as ^a hedgehog with spines, to speak in Solomonic words, "frequent meditation of my mind is an affliction of the flesh." Ecclesiastes 12:12 Wherefore, taking refuge in the citadel, I shall cry out to the Lord with these words: "Lord, you will open my lips, and my mouth shall declare your praise" Psalm 50:17: so that with the help of Him to whom I belong, though the condition of frail flesh, the obligation of your command may be fulfilled. I commend myself therefore again and again to the merits of the Virgin and to your prayers, Father, unwearied, that they may obtain for me the path of going forth and lead me by ^a happy journey to the goal.

Whether the author divided this Life into chapters is doubtful. Book One was published without them. In Steuartius, chapters are both prefixed after the prologue and again interposed throughout all the books. The manuscript codices vary. We, according to our custom, divide the individual books into chapters suited to common use, the chapters of Book 1 as prefixed by others relegating to the margin the division found in others. The following, then, is the sequence of chapters of the first book as found in others:

Chapter 1: On the origin of Saint Walburga the Virgin. 2: Where ^a heavenly light shone forth in the lodging of the Virgins. 3: Where the Virgin of Christ restored ^a dying girl to life. 4: Where Blessed Walburga departed from the world. 5: Where she appeared to Bishop Otkar. 6: Where she arrived at the territory of Eichstatt. 7: Where the tomb of the Virgin was opened. 8: Where an epileptic encountered the relics of the Virgin and was healed. 9: On another epileptic healed. 10: On Abbess Liubila, who suffered from gout. 11: On ^a certain man contracted from birth. 12: On ^a candle lit by heavenly means. 13: On ^a mother and daughter healed. 14: On ^a paralytic woman healed. 15: On ^a certain lame man healed. 16: On ^a woman whose leg was broken. 17: On six signs performed upon one woman. 18: On ^a hunched woman who was made upright. 19: On ^a certain squeamish man who was healed.

CHAPTER I

The lineage of Saint Walburga: her saintly brothers: her monastic life: ^a light given from heaven.

Chapter 1.

[2] After, therefore, the happy race of the English, through the apostolate of the memorable Pope Gregory -- who, even if he did not merit to be called the Apostle of other nations, yet merited both to be and to be called the Apostle of that nation -- had been drawn forth from the darkness of unbelief and began to embrace the pious name of Christ and Christianity, as the root of ^a fruitful tree, planted near the moisture of cold marble, it sent forth ^a shoot, and as if from the sprout of its first and original youth in the faith, it grew into the greatest of trees, the stream of evangelical doctrine supplying it with verdure: from this tree many offshoots were drawn forth and grew so greatly that, transporting themselves across the expanse of the Ocean and sprouting with wondrous growth, they became taller than the groves of our own lands. A branch of this eminent tree was the Blessed Boniface, the orthodox Bishop, who on account of his merit of faith, worthy of all imitation, setting aside his native shores and sweet countryside, from England came Saints Boniface, Willibald, while as an exile he entered upon an unknown path, having received the mitre of the supreme pontificate at Mainz, began to consider the foreign land among us as if it were his own. Branches of the same flourishing and leafy British tree were extended even unto us: two blessed Confessors of Christ, Willibald and Wunebald, together with their most chaste sister, the Virgin of Christ Walburga,

who likewise, desiring to go on pilgrimage out of love for the heavenly fatherland, followed the King who went abroad into ^a distant country to receive ^a kingdom for himself and to return -- they too, having girded their loins with the garment of chastity, carrying the lamps of good works in their hands. Of these, the former, after much mortification of his slender body, by which he had afflicted himself through many regions of diverse lands, was raised by the norm of obedience imposed upon him, being ordained by the aforesaid Bishop Boniface of pious memory, and attained the summit of the pontificate, and was allotted as ^a faithful shepherd the flock of the Church of Eichstatt: Wunebald and there, leading ^a heavenly and angelic life among men, when the hour of the Lord's summons came, he consigned the sheep which he had governed to the supreme and saving shepherd, the Lord, and flew forth to Him to receive his reward in ^a most blessed end. The other, however, devoting himself entirely to the service of Christ, with ^a most clear heart spurned all worldly things, and chose for himself the place called Heidenheim as his dwelling, and there fortified himself with prayer, strengthened himself with hope, and armed himself with faith: and the same monastic life which he had undertaken with his brother he strenuously bore, and as ^a leader invited many to the rule of living well. Then, when the time of his heavenly recompense arrived, now confident, he entered the gates of heaven, and left the mass of the outer man to be buried in the aforesaid place of Heidenheim, to receive it and no other together with the other Saints on the day of the Lord's final judgment. Then he whom his brother had left surviving in this life -- namely Willibald, the distinguished Bishop, whom we have placed before his brother in the order of writing on account of the supreme dignity of his holy pontificate -- although he lived some years after the most blessed death of his brother, caused the lifeless body of his own sibling to be buried with the most diligent care, and, as was fitting for so great ^a man, buried the one now ^a stranger to the world and ^a citizen of the Angels, with hymns and canticles.

Chapter 2.

[3] Thus far we have briefly run through in writing the memory of the blessed brothers Willibald and Wunebald, and their sister Saint Walburga so that the people devoted to Christ might know that these men of the heavenly militia and the angelic life had ^a sister of one and the same merit: namely Walburga, the bride of Christ and ^a Virgin. Now, since under her patronage I strive to turn my pen to her, let it suffice to have said enough concerning these things. After the departure, therefore, of the blessed Wunibald, ^a man of wondrous sanctity, Walburga -- ^a Virgin worthy of imitation for all who live piously -- having gathered together all the nuns, truly those devoted to Christ whom she could, in the aforesaid place of Heidenheim, began most earnestly to adhere to the commandments of the Lord, having abandoned and trampled underfoot all worldly things and the very many other innumerable transitory pomps of this world. Persisting therefore in prayer day and night, Abbess of the monastery of Heidenheim always devoted to vigils and fasts, guarding her body chaste from the earliest verdure of her origin, she commended her whole self more attentively to the Lord, so that He who had fortified her with faith might preserve her also with ^a chaste body, and thus she always had the Lord as her protector and guide in all her works, and whatever she asked, she obtained.

[4] For it happened that in the very monastery of Heidenheim which her brother had founded, while she was dwelling there in diligent service to Christ, and after the evening synaxis had been completed, as she was returning from the church to her accustomed lodging, the approaching night threatened with dark shadows, and ^a certain guardian of that church, named Goumeradus, stupidly refused to give ^a light to her when she requested it. She, as is the manner of holy minds, bearing the injury done to her with ^a patient spirit, while the nuns were going to the table for supper as the time required, went to bed without having eaten. Then in ^a wondrous manner, in the common dormitory of those same nuns, so great ^a light shone forth until the bell for Matins that its exceeding brilliance seemed to penetrate the very depths of the earth. All those consecrated to God, astonished at what they had seen and exulting with joy, came devoutly to their mother Walburga and related the sight of the terrifying light. But she, turning herself wholly to the Lord, poured forth tears and burst into this voice: "To you, O Lord, illuminated by ^a heavenly light whom I, your humble handmaid, have resolved to serve from the cradle, I render thanks for the gift bestowed, who have deigned to visit me, unworthy, with the consolation of your light for the stirring of the hearts of your handmaids who cling to me, and have dispelled the thick darkness of foul horror with the rays of your mercy: and this cannot be ascribed to my merits, but to the grace of your gratuitous munificence and piety, and to the prayers of my brother who is your devoted servant."

CHAPTER II

A dying girl healed by the prayer of Saint Walburga: her death.

Chapter 3.

[5] Moreover the aforesaid Virgin, Walburga, who is always to be held in remembrance, bearing heavily in her breast the death of her brother Wunibald, as is the manner of the female sex, it happened that one evening, without anyone in the monastery even slightly perceiving it, she went out and came to the house of ^a certain wealthy man, and stood alone before his doors like some unknown pilgrim. Having gone out by night When the master of the house, or the household performing their service within, perceived her standing there and did not know who the person was, the master of the house, agitated together with all his household lest the ferocious boldness of his dogs should tear to pieces whomever the person might be, she scorns the ferocity of dogs ordered her to declare at once who she was. Then she said: "By no means will your dogs, which you fear, be able to touch me with their mad teeth, nor will they be able to bite Walburga, for so I am named. For He who brought me unharmed to your house will lead me back in good health to the place whence I came, and He who brought me to your courtyard without your knowledge will confer upon your house the gift of healing, if you believe with all your strength that He is the physician of physicians." Upon hearing this, the illustrious man immediately sprang up from the place where he was sitting, she is brought to ^a dying girl and, his spirit shaken, asked why so noble ^a person and handmaid of the Almighty had been standing at his door. She declared that she had not come without cause. Then the aforesaid man received her in his house with all veneration and rendered her every service of due attendance. When night came, the time to be tempered by the silence of sleep, and the holy Virgin did not wish to rest anywhere, he tremblingly led her into the bedchamber of his ailing daughter: for the illness was already penetrating the fibers of her heart, and having cut off the breath of the vital spirit, death was attempting by ^a prepared path to reach the gates of her gaping mouth. Then the father of the girl, with quivering lips, was bellowing in lamentation, and was preparing the funeral rites for his dearest daughter with bitter tears. The mother, however, already nearly dead in the innermost recess of her heart and hanging in mourning, with voice failing, was awaiting the departure of her expiring daughter, for whom the grieving household had already prepared the funeral pyre. But the most merciful compassion of the Lord, who kills and makes alive, who strikes and heals, recalled the ailing one from threatening death, and with the holy Virgin praying throughout the whole night, on the morrow the girl arose in health. The parents, seeing this miracle, rendered praises to Almighty God. Then, still trembling, they offered her many gifts and commended themselves wholly to her holy prayers; she heals her by her prayers but she, having Christ who works wonders, rejected the money and returned to the monastery whence she had come: and the more she perceived the Divine clemency to be at work in her, the more she extended herself to the steps of ^a stricter life.

Chapter 4.

[6] These two outstanding miracles alone, which the blessed Virgin performed in her lifetime, I have deemed worthy to insert in this little work -- those which have come down to our memory -- lest, faithfully passing on to the other miraculous signs which the Lord has thus far worked and works daily through her, with the Lord Himself granting them, someone should reproach me for having omitted them. For it would seem foolish to begin narrating the truth of the matter from the end and thus arrive at the heading; and therefore I first described her deeds with ^a running pen, so that the things which follow might also be recorded through the intercession of the Virgin. When therefore the holy Virgin Walburga had established herself wholly in the love of God adorned with virtues and had overcome the world with its concupiscence -- full of faith, distinguished in character, replete with charity, adorned with wisdom, bejeweled with chastity, garlanded with mercy, buttressed with humility, and adorned with all virtues -- having received the passage of death, she went forth to meet the Lord who called her, about to receive the reward of her recompense, she departs and departed from the tearful abyss of this world in ^a happy end, and in the same monastery where she had served Christ in her holy purpose, not without the greatest lamentation of those who mourned, she received the office of burial for her mortal remains. There, therefore, resting for some time in her bodily frame, she is buried she provided aid to those whom she had left surviving in the world by her blessed intercessions, and as ^a mother she nurtured her children.

CHAPTER III

The relics of Saint Walburga translated to Eichstatt: ^a portion given to Liubila.

Chapter 5.

[7] After ^a short time had elapsed during which the greedy earth retained the ashes of the holy Virgin in the same place, it happened that, the previous pastors of that Church having died, the venerable man Otkar merited the episcopal chair of Eichstatt. While he was attending to the monastery in which the bones of the blessed nun were covered less than the requirement of propriety demanded, one night, when he was sunk in the rest of bodily sleep and dark shadows provided him with silence, the Virgin is said to have addressed him with this discourse: Appearing to Bishop Otkar "Why," she said, "Otkar, you who have merited to be called and to be ^a Bishop, have you hitherto been willing to treat dishonorably the house of God, in which I rest in bodily sleep, and the sepulcher in which, my flesh having been laid away, I await the last day of judgment? For I am daily trampled by the muddy feet of servants who gather here, and I am pressed down by unseemly footsteps. she reproaches his neglect of her burial place Know therefore and know well that I shall reveal some such sign by which you shall discover that you have not acted rightly toward me and the house of God. But if you recognize yourself to be guilty, may you deserve pardon" -- which the outcome of events proved after ^a short time had elapsed. For immediately thereafter, when the projecting walls of the same edifice had been erected, and the spacious framework of beams was to be placed upon the open walls on the following day, suddenly, when the silence of night had already fallen, the northern wall, rolling down to the ground, caused ^a dreadful collapse, and struck an unprecedented terror into the household members as well as all those dwelling round about.

[8] When morning came and all had assembled in fear at this spectacle, the guardian who was then there, Reinfridus, went by the direct path to the aforesaid Bishop and announced it with trembling lips. The Bishop, understanding that the vision which he had previously seen in his dreams had been fulfilled, proceeded there with his retinue, and together with nearly all the people of the province he renovated the church, which he also dedicated with holy chrism. Then, when some days had passed, the aforesaid Bishop diligently dispatched the Archpriests Vulto and Adalung there, and also commanded Ommo together with the nun Liubila from the monastery of Monheim to go with them, so that they might elevate the sacred ashes of the Virgin with the greatest diligence and transport them with hymns and harmonies of psalms to the monastery of Eichstatt. They, fulfilling these happy commands on ^a prosperous journey, with the melodies of bells resounding toward heaven and the harmonies of spiritual songs reverberating on every side, carried out with tears of joy the holy remains from the countryside the body is translated to Eichstatt in which they had been lodged, and conveyed them to the aforesaid monastery. This was done on the 21st of September. When these remains had been brought there with due honor, after an interval of three days, the same Bishop commanded the holy body of Willibald, the distinguished Confessor, to be carried back to the place from which he had brought the ashes of his sister, that is, on the 24th of September.

Chapter 6.

[9] After Blessed Walburga had deigned to visit the territory of Eichstatt in her own person, as it were, and revisiting her brother's lands, was joyfully received by all, it happened in the turning course of time that the aforesaid nun Liubila was so pressed by her relatives and kinsmen, as well as by others dwelling nearby, that they nearly expelled her from her maternal inheritance by force or stratagem. some relics are granted to Liubila at her request But while she resisted with all her strength, there came to her by divine inspiration ^a salutary counsel of the mind: that she should petition, though anxiously, the venerable Bishop Erchanbold, who is still adorned with the mitre of the see of Eichstatt, for relics of the holy Virgin, so that if, by the divine gift granting it, she should deserve to be enriched with her holy ashes, she would consign the consolations of her own property to God and the Virgin, and deliver her donations into the hand of the Bishop in perpetuity. Because this took its beginning from God, it deserved to obtain from Him the increase of its fulfillment. And although at first it seemed most difficult when put to the test, nevertheless her happy and desirable vow achieved ^a happy effect. The Bishop, moreover, having received the counsel of the King and of the royal men on this matter, promised that he would give the holy patronage of the Virgin, which he afterward did at ^a suitable time.

Chapter 7.

[10] In the year of the Incarnation of our Lord Jesus Christ eight hundred and ninety-three, in the third Indiction, under the happy prosperity of the most serene King Arnulf, the tomb of the Blessed Virgin Walburga was opened in the basilica in which she had been placed in the time of Bishop Otkar. The most prudent and sagacious Bishop Erchanbold, sending his religious Archpriests together with other men of good merit, commanded the consecrated bones of the holy Virgin to be sought out, and when found, to be carefully handled, and when divided, to be stored away with the greatest reverence, so that the long-desired relics might be given to Liubila, and the treasure of the same body might be preserved for his Church through the ages. Those, therefore, to whom the Bishop's command reached, hastened to carry it out as quickly as possible, although with simple hearts hesitating. the exhumed remains exude moisture And when they had committed themselves wholly to the Lord's compassion and persisted without ceasing in psalms and hymns, digging they found the ashes of our blessed Mother Walburga to be embraced, moistened as if by ^a thin liquid, so that drops of dew could be wrung from them, as it were, drop by drop. Although they were filled with such great moisture, yet not ^a speck of dust was able to adhere in any way to the hands of those who handled them. they are divided When therefore ^a most-desired portion had been taken up, as befitted so incomparable ^a treasure, they restored the remainder to its place. What grief, what sadness of anguish invaded the citizens of Eichstatt when such precious pledges were divided -- they thinking that Lady Walburga was being completely taken from them -- let him who knows the truth confess most truly, as truth demands. But to those who do not know, as the common people seem to be ignorant, they are stored away I offer words of consolation, while I confirm by true reasoning that only relics were taken away. These things thus done were narrated to me, desiring to write them, by the very one who was present at this terrible event while it was being carried out, and who stored away the relics given to him in ^a suitable little chest.

p. Canisius reads quando tum "when then".

CHAPTER IV

Miracles of Saint Walburga in expelling diseases and lighting ^a candle.

Chapter 8.

[11] Meanwhile, when those longed-for gifts of patronage were being carried with great glory of those who rejoiced to the aforesaid place, two epileptics are healed the monastery of maidens at Monheim, when they came to the estate of Saint Boniface called Muhlheim, ^a certain epileptic boy met the bier laden with its sacred burden, and being placed beneath it, he received the very health which he had sought. Then suddenly, as travelers even today attest, so great ^a power of fragrance wafted forth in that place that the nostrils of those carrying, preceding, and following the bier could scarcely endure it. On the same day, before the relics of the Virgin were brought into the church to which they were being carried, ^a certain little boy named Rudolf, who still rejoices, his life having been restored unharmed, shaken by the same affliction which we described above and brought there by his mother, when he touched the bier, received the health of all his limbs, and ran back joyfully to the home whence he had come.

Chapter 10.

[12] After the most holy gifts of the same Virgin had been placed upon the altar in the basilica which is situated in honor of the Creator and Savior, our Lord Jesus Christ, with the full praise of the people, on the following night, while the aforesaid nun Liubila -- who was then, and still remains, the Abbess in this monastery -- together with other women consecrated to God, on account of the transfer which had been made to Blessed Willibald by hereditary right of the same monastery, as the Swabian Field law contains, was to spend three nights in ^a house outside the town, and had given her limbs over to sleep, and was being shaken by ^a severe attack of gout, there stood before her ^a certain Cleric of venerable white hair, who addressed her thus: "Liubila, why do you sleep? Why do you not rise and go to the church?" She, as she still asserts, answered him like one still sleeping: "Why should I go now to the church, the gouty Abbess Liubila when the bells for Matins have not yet been rung? For I cannot walk there on foot unless I am carried by the hands of others." He said: "Go quickly, do not delay, for Blessed Willibald is approaching the church with ^a great company, wishing to inquire of you carefully how you have stored away his holy sister." She immediately arose, as if she had suffered no ailment at all, and leaping from place to place, entered the basilica to which she was heading in the most perfect health, and rendered thanks both to God and to the Virgin for the health she had obtained.

Chapter 11.

[13] A certain poor man named Leibolf was born so contracted and bent from his mother's womb that he was regarded by all as some sort of prodigy. While he, among the many who flocked to the patronage of the Virgin, sought both sustenance and the consolation of remedy in the same monastery, one night, while he pressed his bed in sleep, the Blessed Virgin Walburga appeared to him in ^a vision and commanded him to go to the church. When he replied that he dreaded the white chill of the cold and feared the injuries of the frost, a contracted and bent man, admonished by Saint Walburga and therefore did not even dare to rise from his place of rest, she addressed him with gentle words: "Go, go quickly, poor wretch, for I shall remove from you the cold by which you are now oppressed, and shall provide ^a warm assemblage of your limbs; and in recompense for this favor, you shall be obliged to give me the stools which you still use with your bent limbs." Although reluctantly, he entered the church, and after lingering ^a little while, returned anxiously to the hospice whence he had come. When the longed-for dawn of day arose, he went again to the basilica and approached the bier of the Virgin, about to receive his benefit. But around the third hour he suddenly began to palpitate and roll about and writhe upon the pavement. When behold, the stools which he had used in his life were divinely torn, as it were, from his hands and thrown before the altar, and thus, with all his limbs made firm and erect, he stood and walked -- he who before, miserably crawling on his buttocks, had completed the laborious course of his former life. For the same man, sound and strong, has served in the ministry of that Church to this very day, so that it may be plainly demonstrated to all what manner of merit this holy Virgin has before God, who deserves to obtain such and similar things.

Chapter 12.

[14] When this miracle had been performed, Adelbert, the illustrious Count of Alemannia, came there in devotion, brought ^a not inconsiderable candle, and placed it upon the altar with bowed head, humbly entreating the Lord and the Virgin for himself and his household, a candle is lit from heaven and so, having obtained ^a blessing, he returned to his home. Liubila then took up the candle, since she is most intimate and dear to the aforesaid Count, set it upon ^a candlestick, and happened to leave it unlit. On the fourth day, however, it received light from heaven, and the light enduring in it for three days and nights, on the fourth day, with no one trimming it, it was extinguished. At the hour when the divine fire licked its radiant locks -- namely the ninth hour -- the doors of the church closed of their own accord in such ^a way that no one was able to find them open and passable for ^a space of nearly two hours. Then He who had closed them -- Christ -- opened them, and made them accessible to those who wished to enter.

CHAPTER V

Health conferred upon various persons through the aid of Saint Walburga.

Chapter 13.

[15] Two women, moreover, seeking the protection of the Virgin, arrived there -- ^a mother with her daughter, both suffering from an unsightly curvature of the hands, from the village called Wemeding. While they sought aid from Him who made heaven and earth with eyes raised to heaven in suppliant devotion, curved hands healed and were present at the solemnities of the Mass, the divine power, through the merits of the Virgin, came to their assistance, and at the beginning of the festal Introit of the Mass, the mother obtained her health, praising God and the Virgin. Then the daughter, bearing her parent's wavering spirits in her trembling breast and standing with ^a fluctuating mind, felt an inexpressible joy at the restored health of her mother, but groaned at her own knotted contraction. She now saw her own mother -- whom nature had given her -- blessing the Creator of heaven with outstretched hands, but she still perceived the wretched curvature reigning in herself. While she stood reflecting upon these things more often with ^a wavering mind, when the chant of the same Mass had ended, she too deserved to obtain her health from Him who willed to declare Himself the Beginning and the End. Then the same mother with her daughter, the nuns with Mother Liubila, and

also all the assembled household of both sexes, with exultant spirits, rendered praises to the Lord in the heavens with hymns and canticles -- He who grants release to the fettered and bestows the raising up of the cast down.

Chapter 14.

[16] A certain woman was brought to the same monastery, named Reginswindis, who is ^a neighbor of that church, so deprived of the use of all her limbs a paralytic that she could not have been conveyed there by any means except in ^a vehicle, that is, with two persons carrying her with their arms inserted on either side and bearing the burden. She, having been carefully set down before the altar which still contained the bier of the Virgin, immediately obtained welcome health from the Lord through the intercession of Walburga, and all who were present heard her giving thanks to the Giver of salvation.

Chapter 15.

[17] There was ^a certain man from the village called Megensheim, named Wolfger, who had one foot so joined to the other that for the space of seven tearful years he had never been able to take food sitting down. For in ^a wondrous manner one foot had adhered to its neighboring and companion foot, and the raging disease had denied the lame man the rest of sitting. a lame man He, coming to the aforesaid monastery of the holy Virgin at ^a suitable season, not walking on his feet but miserably hopping as if with ^a staff, traversing the spacious intervening countryside, committed himself wholly to her pious compassion, and immediately received the health of walking.

Chapter 16.

[18] There is ^a village in Francia called Bergila by its inhabitants, where there was ^a certain woman named Engilswindis. While she, riding from place to place, wished to hasten for the sake of the business at hand, she fell from the horse on which she was sitting, about to fall at any moment, in ^a swift and dreadful tumble. For the leg of her frightened body was broken by this headlong fall, and the bearer of all her limbs was miserably shattered, a broken leg so that she who had attempted to use the steps of others was not able to enjoy her own for the turning space of two years. At length the compassionate and merciful Lord, commiserating in His accustomed piety the injuries of the wretched woman, with the merits of the Virgin supporting her, willed to grant her an end to her tearful pain. Therefore, when the most foul darkness of the light-fleeing night had troubled the grace of day, and she had arranged her languishing limbs upon ^a sighing bed, and with tremulous eyelids had at least tasted the grace of rest, there stood before her the Lady Walburga, who has been granted to us by the Lord as one who pardons, generously promising pardon if, with doubt removed, she would disclose the faith of her heart. "Go," she said, "poor little woman, ignorant of welcome health, and hasten to seek ^a chief physician for your fracture; and when you have found him willing to undertake such ^a service, after the small bones have been extracted from within your cut leg, you shall afterward obtain from Christ the grace of health." Then she, when she heard the remedy for her recovery, rendering thanks to the Almighty with all her strength and hastening to seek the aid of the chief physician, fulfilled the commands of the salutary vision, and when the tiny bones had been pulled out, she obtained the grace of her former health. And when she saw that the succor of the divine compassion had been present for her, joyful and praising God, she went on foot to the Virgin's monastery, openly declared the whole course of events, and having placed upon the altar the offerings which she had brought, she also showed ^a portion of the broken leg as proof of her truthful assertion, and leaving there one part of her body's conveyance, she brought the other part back to her homeland. Which portion the handmaid of Christ Liubila, taking it up, commanded to be fashioned in silver, and hung it in the same basilica, so that if anyone hearing this should persist with an incredulous mind, he might come there, open the eyes of his blindness, and when he saw the part of ^a woman's body fashioned and hanging from the wall, might at least depart in confusion, and blushing, beg pardon for his stupidity.

CHAPTER VI

A contumacious woman is repeatedly punished and healed through the aid of Saint Walburga: other diseases expelled.

Chapter 17.

[19] There was also ^a certain woman from the estate called Stoffenheim, named Geila, in whom the Lord deigned to work twice three signs through the Blessed Virgin Walburga. For when the festive day of the dedication of her basilica came round annually, and all who knew God and the Virgin were observing the day as ^a holiday in celebration of this distinguished festivity, [punished for working on Saint Walburga's feast, by ^a ball of yarn fixed in her hand] she, disdaining it with ^a contumacious and irreverent countenance, entered the heated winter rooms, and began to weave with nimble fingers at the loom which she had previously set up for weaving. When she had twice passed the ball of thread or weft which she held in her hand through the threads in the cloth, the ball became miserably stuck fast in her hand, and as her hand and forearm swelled up entirely, the women who were present cut the sleeve from her offending and swollen hand, and placing it upon ^a cubit-length undergarment, left her in her most deserved state. When the thick darkness of night had obscured the gift of the bright day, and she had given her limbs to bed for rest, it seemed to her that ^a certain dove was pleasantly gathering grains in the very hand in which the ball of yarn was stuck fast, and that ^a little girl had wished to chase it away. Then, I know not how, the sleeve which had previously been cut from her swollen right hand was fitted back in its former place, fastened in the same way as before. At this both she and all who saw it were greatly astonished, and together with her they hastened to the aid of the Virgin. And when they implored the Lord of mercy for the wretched woman with bowed minds, His compassion immediately came to meet them, and when the same rash ball of yarn fell away, the hand was found to be healthy together with the arm.

[20] But she, not fully perceiving with the eyes of her heart the great power that had been wrought in her from heaven, and rather striving to return for the comfort of her household to the place whence she had come, when she wished to sew up with ^a seized needle the sleeve which we described above -- curvature of the arm which had previously been found sewn back in its former place but had come undone of its own accord -- so that not even the same sleeve might remain at the shrine of the oratory as ^a memorial, at the third stab of the wretched stitch her hand was found so curved with her arm that it was fixed more tightly beneath her armpit. Then the rash and exceedingly stupid woman, carrying her injuries with her, was conveyed to the patronage of the Virgin. After the knotty curvature lost its strength, she was there endowed with the beauty of health.

[21] But not even thus terrified by these two miracles, the wretched woman, attempting again to undertake the journey of returning to her home, an unheard-of punishment which she deserved immediately followed her. For the orbs which the gift of nature, her mother, had bestowed upon her for seeing, deserting their familiar little dwelling-places and utterly rising out from their accustomed sockets under the force of born-blind disfigurement, became hideous guests in the receptacle of the neighboring cheeks. And so, when her eyes suddenly deprived her of light, they chastised her with ^a dreadful punishment. by blindness and inversion of the eyes Now about to speak of ^a marvel concerning the Virgin, I invoke Christ more attentively, that He who gave me the spark of understanding may grant the gift of writing true things and show the light of truth. Therefore, when the nuns had learned of this in astonishment, they carried her with her bulging eyes to the accustomed protection of the Virgin, so that she who had inflicted upon her the loss of blindness on account of the arrogance of her most foolish mind might open toward her the bowels of pious compassion. What more? Then Walburga, mother and pious nurturer of all

who seek her, looked with compassion upon the wretched woman oppressed by foul darkness, and the eyes deprived of the dignity of light and lodging in places not their own, she conveyed back to their proper seats, and the little orbs rolling in the citadel of her head she caused once more to behold the rays of the sun. she is healed ^a third time

Chapter 18.

[22] A certain woman, born in the land of Francia, but struck by the miserable agitation of ^a severe affliction, trembling, lost the familiar use of her right arm. For the region of her deadened right side was emptied of strength, and she could not even extend her languishing and tottering hand to her own mouth. rigidity of the arm is cured Her household, fulfilling their happy vows, led her with the greatest haste to the oratory of the Virgin. Coming, therefore, and drawing deep sighs from the bottom of her breast, and earnestly praying that the Creator might bring her aid through the patronage of the Virgin, she raised herself and faithfully approached the altar as ^a faithful woman. When, with whatever effort she could muster, she shakingly placed upon the saving altar the cloth which she had brought as an offering, she immediately received the most complete health, and giving thanks, returned to the place whence she had come. But after no great space of time had elapsed, when her carnal lord, seeing her to be strong in all her limbs, with greedy mind compelled her to return to the duties of her owed servitude, the formerly articulated hand with its arm, which had been endowed with the gift of heavenly benefit, as if unable to bear the injury of blind greed inflicted upon it, soon twisted itself back in ^a dreadful curvature, and under the force of violent contraction, and contraction it hung down to the belly, where it also stuck fast, and so pressed down it was submerged. Then the lord, seeing that on account of the offense of his guilt the woman had lost the healing she had earned -- nay rather, had received the punishment she had not expected -- made ^a vow to the Lord from his heart, that if by the assisting merits of Blessed Walburga the same handmaid under his authority should deserve to be restored, he would immediately free her, torn from the bond of servitude, with the tablets of liberty. In ^a wondrous manner, as soon as the gates of her freeborn status were opened to her and she was made ^a Roman citizen, the hand which had been inserted into her protruding belly was raised up and restored to its former function. These two miracles were performed upon one woman, and made known by evident proof.

Chapter 19.

[23] A certain man named Erchanbold, who to this day rejoices in the healthiest life in this world, from the village named Mura, sought aid there from the Lord and, asking with faith, found it more swiftly. He was afflicted with the disease of nausea to such ^a degree that, as he himself testifies, for the space of twenty-seven full weeks he had been unable to take bread as food, nor had he enjoyed any human sustenance of meat of quadrupeds or fowl or fish, prolonged nausea of the stomach nor could he touch any draught of wine or cider with his lips, yet he was not deprived of the use of ordinary walking. Content only with ^a little pulse and the yolks of eggs, with an anxious heart he barely sustained his languishing innards. Therefore, when he was by now covered with only ^a thin veil of flesh, and his empty body was most frequently chilled by cold streams, although he still possessed ^a slow pace, yet he was awaiting the end of his departure. When suddenly, his limbs being sunk in ^a warm drowsiness, ^a certain gentle and mild voice thus addressed him: "Why," it said, "do you languish in idle sloth, and with the care of your own salvation set aside, do you despair of ^a remedy in this life? Act therefore upon what I advise, now confident of the repair of your body, and go quickly to the monastery of Monheim, and there you shall be restored by the prayers of the Blessed Virgin of Christ, Walburga. And when you have arrived there more swiftly, you will find three nuns beside the altar of the same Virgin, who from the consecrated chalice of the altar will offer you ^a drink. When they have done so, you will without delay receive the common use of eating and drinking alike." Awakened, therefore, by the touch of this health-giving voice, he requested to be brought with the greatest speed to the aforesaid monastery. Coming there, he prayed prostrate, disclosed in order to the three nuns stationed beside the altar the vision which he had seen, and diligently sought ^a taste of wine from the chalice, which he also received. At once, therefore, his panting throat swallowed the wine-liquor, the hunger for bread accompanied it, and he who before could not even consume the sacrament of the Lord's body afterward sought the gifts of grain when famished. He plainly ate and drank in that same place both bread and wine, which gifts the disease had denied him for the space of ^a long time, imploring the aid of the Virgin of Christ. And thus, having obtained the health of which he had previously despaired, he returned to the place whence he had come with exceeding great exultation. If anyone, therefore, does not believe with an obstinate mind that these things were so done, let him ask the man himself while he still lives. For he will find here written down the place where he dwells, and the name, when he seeks or reads through this account, he will hear.

BOOK TWO.

Miracles performed in the year 894. From various manuscripts, Canisius, and Steuartius.

PROLOGUE.

[1] I have deemed it worthwhile, since I have already begun some time ago to collect on ^a slender page the wonders which Christ daily works and has worked through His most famous Virgin, to seek out those things which must be investigated, and with diligent watchfulness applied, as my strength allows, to compress what has been investigated. Not that anyone, as I think, could fully explain from the beginning all such and so great miracles which have thus far been performed in the aforesaid monastery through the assisting merits of the Virgin, and which are performed on nearly every single day: for they are of such great number that they can scarcely be expressed in the utterance of the tongue. But rather, that ^a humble pledge may obey the command of the Father who commands, and step by step may pursue the path of the graceful and begun journey, so that it may be directed by the aids of the creative Trinity to where it tends. Furthermore, I admonish the curious Reader, as I begin the second little book, that he count as worthless the foul mass of barbarisms in this little work, and lend the ear of faith to the truth set forth in common speech, and read through simply what he finds here, and search for the pearl, as it were, in ^a dunghill: and so it happens that he faithfully takes what is his own and leaves ours uncontaminated. For the wax-bearing bees, although they pour out the honey of Hybla from sealed vessels, do not refuse to sit upon foul sewers.

Chapter 1: On ^a woman who found ^a lost brooch. 2: On the illumination of one born blind. 3: Where ^a little sack with blessed tokens was found. 4: Where ^a lost sword was found. 5: On the healing of an epileptic. 6: Where ^a pilgrim was slain and ^a dead man was proved. 7: Where ^a girl received ^a vision. 8: On the illumination of ^a blind man. 9: On ^a boy born blind who received his sight. 10: On ^a blind woman. 11: On two horses stolen and found at the Matins hour. 12: Where ^a lame boy was healed.

CHAPTER I

Lost things recovered through the aid of Saint Walburga: ^a blind man given sight.

Chapter 1.

[2] In the year of the Incarnation of our Lord Jesus Christ eight hundred and ninety-four, in the third Indiction, with Arnulf holding dominion over his four-fold kingdom in the eighth year in which he obtained the principate, and with the famous Bishop Erchanbold administering the see of Eichstatt -- ^a certain woman, fulfilling her votive desires, together with the man whom the nuptial bond had given her, came to pray to the Lord, who is near to all who call upon Him in truth, to the monastery already known to nearly all, that of our Mother and the Mother of many of the faithful. While there, as she beat her guilty breast with her fists for all the offenses committed since the earliest verdure of her life, and sought again and again the intercessions of the pious Virgin, having been rewarded with the customary blessing, she sought her conveyance. A lost brooch Taking, therefore, most joyfully the road by which she had come, and revolving in her mind very many of all those things which she had heard and seen, at the first resting-place of her return she accidentally lost the brooch with which she had fastened the veil above her ear, she herself being entirely unaware of how she had lost it. When she secretly confessed this loss to her husband, he immediately reproached his bodily companion and most dear wife for her thoughtless carelessness, and rebuked her in the gentle speech of ^a measured voice: why, like wanton children, had she carelessly lost what she had brought with her? invoking Saint Walburga Then she, returning to the protection she had previously sought, said: "If, Lady Walburga, you deign to have mercy on your handmaid and are disposed to hear the voice of this unworthy one, restore to me the loss of the present thing taken from me." When she had spoken these words, I think with the fullest confidence in the Virgin and from ^a burning heart, the brooch appeared lying before those reclining together, open and visible -- not another, not changed, but the very same one found elsewhere which had previously served as her head-covering. Then all who were present, turned to astonishment, with devout minds rendered thanks to Christ the Lord who works marvels. The same woman, moreover, seeing so great ^a miracle wrought in her, entirely ignorant of what to do with the brooch, at length said: "I would consider myself ^a happy woman if I could offer that little gift, which the Virgin has restored to me, undeserving, to the same church, as evidence before all who hear of it." There happened to be present ^a certain man, hearing the words of the married woman who was making her vow, for whom the merits of the Virgin had restored the light of the present life, who said: "Since I ought to render my due service to her for the rest of my life, if you impose upon me this task which you desire, I shall carry it there. For she herself most mercifully bestowed upon me the path which my sins had taken away, and generously restored the light which nature had long denied." hung up in the church of Saint Walburga Upon hearing this, she loaded the servant of the Virgin with the aforesaid weight of metal and requested him to hang it in the church as ^a memorial for the faithful. He did as she asked, brought it to Abbess Liubila, and she fulfilled the desire of the petitioning woman. It remains preserved there to this very day.

Chapter 2.

[3] Since, therefore, we have mentioned above the formerly blind man who carried the offering, it is fitting that we relate how he merited the grace of sight. a blind man is given sight While he -- for he is called Ratfrid, still living by that name -- was previously oppressed by the darkness of blindness and suffered from ^a whitish affliction on both eyes, which we commonly call "pearls" cataracts, and bore no light of vision whatsoever in his head by which he could have seen even the faintest spark of light, he came to the monastery and spent two full weeks there. It happened meanwhile that one day he entered the church, intending to pray to the Lord and the Virgin for his wretched self. And while the most sacred solemnities of the Mass were being drawn out up to the reading of the Holy Gospel, the aforesaid blind man, placing his right hand, which he had raised, upon his eye, joyfully brought the dark cataract, which had fallen from it by divine power, to the nuns who were present at the chanting of the Mass, for them to see, and he received his sight in one eye, and rendered there his due service for the gift bestowed upon him.

Chapter 3.

[4] The people devoted to Christ, spread far and wide throughout the world, upon experiencing the miracles wrought in the famous place of the Virgin, began to flock most joyfully to that same place, so that from the four quarters of the world, with no day at all excluded, throngs of the faithful would gather in crowds, and bringing their welcome gifts to the Lord and to the Mother, about to offer ^a gift they would return in peace, having received the blessing they sought. Among these there was ^a certain humble woman from the district of Dragewa, who, faithfully mingling herself with the companies of the peoples making their way there, set out on her journey of travel with ^a joyful spirit. As is the custom of those seeking the protection of the Saints, she carried in her familiar bosom, as her means of wealth allowed, gifts -- namely candles, wool, linen, and the like. When she had arrived with many others, intending to please the Lord with these gifts, and entering the cemetery adjacent to the monastery, she prudently sought the little gifts she had placed there earlier, and in her treasure-bearing bosom, with her fingers tightly folded on the outside, she happily grasped together with the covering what she had stored away. But entering the basilica with the others, when she confidently sought again the little sack in which she had sewn the blessed tokens, she found nothing. Then she was stunned with vehement astonishment, she loses it together with ^a sack turning breathless thoughts in her breast and presenting ^a pallid face with mournful expressions; she was fixed in her heart as if captive in mind, and she did not know what to do, where to turn, or where to direct herself. At length, lowering the dark coverings of her eyes with no small shame, she blamed the faithful and secret-conscious bosom on account of the loss; but the bosom, by the evidence of what had carried it, revealed that it had faithfully given back what it had received, duly preserved.

[5] Then, turning the helm upon herself and blaming herself for the fault of her carelessness, she could not even trust the very hand which had handled the items. Again, her diligent curiosity, which perhaps had been the hidden agent of that same business, kept searching the winding coverings. Then, lest some unforeseen ripping of the damaged garment could have caused the loss over which she stood in grief, she pondered it with sighing throat. At last, abandoned on every side, she cried out from the innermost recess of her heart that she was guilty and wretched. What more? She poured forth mighty prayers to the Lord there: and so, after her return with the others who were going back, she too withdrew in confusion. And when, sorrowful, she revisited the home she had left, the lady to whom she always rendered the service of attendance by the law of her condition immediately summoned her, and requested that she truthfully declare what she had seen or heard at the monastery of the holy Virgin where she had been. When the woman was relating very many things in her narration, she also, setting aside all confusion, briefly touched upon the strange thing that had happened to her. Then the lady, with ^a shrewd heart fearing lest her subject handmaid, burdened with the weight of another's loss, might be attempting, in her guilt, to deceive God and the Virgin, immediately put forward words of rebuke, endeavoring to confound her for the guilt of such an offense. I am about to relate ^a marvel, for the power of Christ was immediately present there. she suddenly finds it at home While the lady was furiously pursuing many accusations against the handmaid, at once the little sack, about which the narrative was unfolding, together with the former blessed tokens, tied and sewn just as before, was found openly in the lap of the same lady, as if she had placed it there with her own hand. The aforesaid lady, astonished beyond measure and stupefied beyond what words can express, together with her handmaid and all the

household standing by, did not even dare to rise from the place where she sat; but with trembling and exceeding pallor she earnestly prayed to the Lord. At length, having taken counsel with her household, she summoned the Archpriest and disclosed to him in order the truth of the unexpected and unheard-of event, new in their times. Moreover, the Priest who had come, upon hearing these things, recited the melody of the psalms, immediately opened the little sack which had been found, and donated the small offerings hidden within it to the churches. The sack itself, however, he sent to Bishop Solomon, who in turn sent it back to the monastery of the Virgin: where it is preserved unharmed to this day, for the praise and name of the life-giving Trinity, whose kingdom and dominion endures for ever and ever.

Chapter 4.

[6] While I was marveling greatly at these two miracles which I have summarized above, and inquiring more curiously whether anything similar had been done in the aforesaid monastery, there came one who quenched the thirst of my desire with the stream of eyewitness truth, and strengthened the aforesaid two accounts with ^a third, lest they seem doubtful to anyone. There was, he said, ^a certain noble Frankish woman, upon whom mother nature had bestowed twice two children, to be received back by her at the due time in the very cradle. For the glassy beauty of their flourishing verdure, which in its very beginnings had begun to sprout in their loose limbs, soon, as if fallen from ^a height, with the legs of their visible strength broken, began to languish with ^a mournful dissolution. The mother, gazing upon the most tender limbs of her children, brought forth from her own womb, sorrowfully blamed her own breasts which had nursed such sweet pledges, a mother grieved by the death of her children and heaping mournful canticles with sad words, cried out in ^a piteous voice: "Woe is me, that the womb of ^a mother exposed me only to bear such grief! Woe is me, that the nuptial bed took from me the honor of snowy modesty! Woe is me, that while coming forth I removed the pain of ^a mother in labor, and being myself made ^a mother, I turned back upon myself the same pain of childbearing! It would be better for me, I confess, to receive the funeral common to many and mournful, than to behold the death of my delicate offspring with dimmed eyes." Repeating these and such words, as is the manner of women who weep bitterly, when she saw the irrevocable hour already more eagerly penetrating the gates of the mouth of one son, as though she might possess the others once one was lost, she began anxiously to prepare the rites of death. While this was being done, the little one closed his last day. When he had paid the debt of death, the same pestilence which had previously raged in the brother right to the end, inflamed with funereal fury, passed to the vital parts of another brother. Whom also, when it struck in like manner, it destroyed without delay. Then the raging beast, not yet satisfied, also pierced ^a third child and took away the breath of his slender spirit. O grief! Then the mother, looking upon herself with fierce eyes, and more often calling down upon herself the same death which had taken her dear pledges, at length endeavored with wavering hope of ^a woman's body to turn her eyes to the fourth. While therefore she was revolving this in her fluctuating mind, there came one who disclosed to her with fitting reason the fame of the miracles of our holy mother Walburga. having made ^a vow, she receives one child restored to health When she received this with attentive ear, as if awakening from ^a deep slumber, she earnestly made ^a vow to the Lord and the Virgin that, if the boy should deserve to survive in proper health, she would bring him with her to her basilica with an accompanying gift. The compassionate and merciful Christ, therefore, willing to have mercy on the tearful sobs of His handmaid and to put an end to her grief, spared the child whom He had fashioned, and took away the anguish of pain from the sick one. And when the mother saw the infant to be well, stretching her hands toward heaven, she blessed in the highest the Lord who heals and strikes.

[7] Meanwhile, she hastened with anxious speed to fulfill the vow which she had previously made with ardent desire, and having prepared all that the space of the long journey required, she endeavored to begin the path of the longed-for road. Therefore, when all things had been arranged and she was sending ahead the already loaded beasts of burden, she herself, about to mount the horse-drawn conveyance with the boy, alone remained to search for the boy's sword. And having turned the entire house upside down, she found nothing at all, and took the ungirded little boy with her, and with the Lord as her fellow traveler, began to make her way. the lost sword, or dagger But when she learned from those she met that she was approaching the monastery, rejoicing that she had deserved to reach the longed-for borders, she leapt down from the horse on which she had been carried there with eager haste, and most devoutly strove to reach the oratory of the Virgin on foot. Then so great and immoderate ^a storm of winds and rains arose that scarcely anyone, even availing himself of vehicular aids, could have been conveyed anywhere. Furthermore, her companions urging her, she determined it would be wiser to ride to the monastery, rejoicing, in order to seek the patronage of the Virgin. When she attempted to mount the horse and press the cushion of the familiar side-saddle, she suddenly recovers it on the journey the dagger, long diligently sought and not found, was divinely present, and lying openly on the seat of the side-saddle, before the astonished eyes of all present, it showed itself and no other to be seen. When the mother perceived this with ^a burning heart, she hastened to the monastery with all possible speed, entered the doors of the basilica filled with double joy over the proven event, and consigned herself wholly, together with her surviving heir-child, to the Lord and the Virgin, declaring with open and most truthful lips the marvels which had occurred both at home and on the direct journey; and as evidence for all, she handed over the little sword and humbly requested that it be preserved forever in the same church. And so, having obtained ^a blessing, she returned home most joyfully. If anyone, therefore, should wish to oppose this most truthful account, let him take the road to the same monastery, let him behold the same sword hanging from the wall, and when the fool has seen it, let him not deny that Christ, through His Saints, has the power to do these things and similar ones and even greater ones.

p. The same manuscript reads pariendi "of bearing".

CHAPTER II

The falling sickness cured. A homicide punished.

Chapter 5.

[8] There was also ^a certain man wretched with the falling sickness, and so broken in his failing limbs that he could by no means have been conveyed to the aforesaid oratory unless he were placed upon the gentlest of horses and tightly

bound in the same conveyance. While with his languishing body he sought the aid of heavenly benefit, coming to that same place in the seventh week before the holy Easter, he was left there for some time by his household for the sake of recovering his health, one suffering from the falling sickness and remained there. One day, therefore, entering the church, while he repeated with sighing voice those same most necessary words which he often pondered -- namely, "O Lady, most kind mother of all who seek you in faith, be present in your compassion to this wretched man, falling and forsaken in all his limbs, and now at last come to the aid of one subject to sins, bring help generously to the guilty one, and provide healing by your accustomed patronage to the unworthy" -- Liubila, the devout handmaid of Christ and Walburga, touched in her bowels of mercy, ordered ^a cup which hung there as ^a sign of recovered health to be lowered by one foot, so that the man who had been exhausted in this effort might more quickly spring up to it. When this was done most swiftly, the cup, as it were unable to endure its own degradation -- or rather, displeasing the Virgin at whose memorial of signs it hung -- releasing the cord on which it hung, let itself drop down again. he is healed Then, with no one at all touching it, the same cord, twisting itself back of its own accord before nearly all who were present, returned to its former position where it had been before it was lowered by human hands. Then the sick man, touched by divine power -- I profess it -- who had previously sweated in vain labor to shake it loose, immediately leapt up, struck the cup forcefully, and while it remained unharmed, he received the most complete health.

Chapter 6.

[9] God, ever marvelous in His Saints, whom He has deigned to call His members and friends, unhesitatingly working marvels, has recently deigned to show to us, upon whom the ends of the ages have come, ^a terrifying prodigy, unheard of through the centuries, as I believe. For while very many people from the four quarters of the world were visiting the shrine of the Virgin about whom the present discourse is woven, a pilgrim there came also ^a certain pilgrim, intermingling himself with the companies of the people, and entered the basilica intending to pray for pardon. When he had supplicated the Lord from the innermost depths of his heart for his sins, he summoned the mother of the household, Liubila, together with the other handmaids serving the Virgin there, with ^a breast heavy as if in labor, and made known by evident account who he was, whence he had come, and for what reason, having traversed the path of so great ^a distance, he had sought unknown lands. "I give thanks," he said, "to the most powerful King of Kings, who has shown His mercy upon me, with due punishment going before, before you who are present here; as another, having given thanks, and I render thanks from my heart also to my Lady Walburga, before whose sacred altar I stand: because, having traversed no small portion of the present world, having been made the possessor of my salutary desire, I have merited to behold the court of this holy monastery, whereby I may deserve to be freed from the innumerable offenses which I have committed through the aid of the Virgin, and whereby the marvel which the power of the Most High has wrought in me may be heard from myself before it is heard from another. For it is fitting that what the simple Trinity works through the merits of Its Saints everywhere should reach the ears of those who listen. And lest anyone contend that I, desiring to deceive the eyes of the supernal Majesty, am fashioning false-speaking words, swore under oath I call God to witness, in whose sight I stand before this sacred altar, and I swear by His terrible name, and I also adduce the Virgin as witness, whose patronage I have sought in this place, together with all the Saints, that I am not reporting anything merely plausible or with false reasoning, but rather, as it happened, I narrate it in the clearest speech.

[10] In the past year, therefore, when the wasting of the most bitter famine, squalid with want, was dragging many to death both in cities and in villages, it happened that two men, fleeing daily as pilgrims from place to place to escape the straits of the aforesaid calamity, one day, as they were making their way famished and seeking where to turn, ^a third man on unfamiliar ground joined himself to their journey. And as is the custom of travelers, while they were exchanging many tales among themselves, being destitute, among the other words that were spoken in conversation, the two asked the third fellow-traveler where he had wished to direct the path of his direct journey with such haste. He said: "Already many days ago, when many people were reporting the fame of the glorious Walburga throughout the world, I heard it, and now it remains for me, on the very path which you see, with the same Virgin leading the way, on ^a journey to Saint Walburga to reach the place of her dwelling." Then they said: "If, as you say, you have directed your steps on this path of ^a happy journey there, consider us companions of the same road, and enjoy our fraternal conversation in our company, so that, crossing together the perils of many roads, we may be sustained by mutual aid, all terrors being set aside. For we too, having resolved to go to the same place, are seeking far and wide the aid of precious sustenance, and now still walking on an empty stomach, we can scarcely plant our tottering steps." To them the peaceable fellow-traveler said: "Come, brothers, lay aside the hardships of the long journey, and since it is time, seek seats suitable for pilgrims; let us break our fast while resting." And when they confessed that they had nothing of ordinary food, having given food to his companions he said: "Now, newly found companions, spread your weary limbs upon the ground, and about to partake of food gathered from my storeroom, give your little bodies to rest." Then their greedy throats eagerly consumed the feast offered with the bread and blood-wine of him who served, as if of those already swallowing in hunger, so as to deliver more swiftly the body of their host to death. When they had taken the food at the opportune time, he whose lurking death had already entered his gates said to his most sweet table-companions: "Having somewhat recovered your strength, companions, listen to your faithful companion, and having composed yourselves for ^a little while in healthful rest, grant sweet sleep to your eyes; and when two are pressed by sleep, let the third keep safe watch for both, so that the joints of the body, thus refreshed with ^a double restoration, while sleeping may hold the unconquered path which it has begun." When he had spoken these words to his companions -- being already nearly dead in his whole body -- he immediately cast himself upon the ground, closed the leading lights of his head, and tasted his final sleep. he is killed For the pestilent pair immediately rose up cruelly against the innocent man and delivered him to death.

[11] And when these wretched men, having perpetrated so great ^a crime, were entirely ignorant of what to do with the body of the slain man, at length one of them, burdened with the load of the lifeless body and weighed down with no light burden, began to search out every hidden and remote spot: also steep and hollow places, so that he might conceal the great crime which mother earth could not keep silent, having deposited the burden in the more remote areas. At last the wretch, worse than every raging beast, having found the nook for which he was burning, the corpse cannot be pulled from the shoulders of the murderer carrying it when he attempted to set down the tense limbs which he had previously clasped, the lifeless body immediately clung fast to the living body by the working of divine power, and the reddened neck of the bearer more tightly clasped the pallid arms: and so the wretch carried about unwillingly from place to place the very thing which, with no one demanding it, he had previously borne as if carrying something precious. Therefore, since so heavy and unheard-of ^a burden could by no means be torn away by anyone, one day he encountered the very man who later related to us what we are writing, bearing his monstrous burden. When the latter saw him carrying the horrible corpse over his whole body, he was himself overcome with horror beyond what words can express. Having after ^a moment recovered his vital breath, he came back to himself, recognized the bearer, who had long been known and familiar to him, and anxiously inquired what calamity had befallen him, since he was carrying ^a lifeless body. The other, with all hesitation removed, in ^a similarly familiar and trustful voice, disclosed the truth of the fearful matter and begged him to have mercy on him by tearing away the most heavy mass which he was carrying. A thing unheard of, as I believe, I confess. Upon hearing the words of the earnest suppliant, the fool thought that he could absolve the guilty man standing before him by an easy method: and seizing his own sword which he had brought with him, he wished to cut the arms of the clinging dead man from the neck of the bearer. But when his rash hand touched the arms of the clinging pilgrim, when the arm of the pilgrim, about to be cut off, remained immovable he too was stuck fast by the same sword he had seized -- so to speak, as ^a witness -- and thus three bodies, as if glued together by strong pitch,

clung miserably, joined to one another.

[12] Moreover, the compassion of the Trinity was present and touched the blind heart of the incautious cutter, so that returning to his right mind, he might deserve to obtain mercy through the patronage of the Virgin. For as soon as he came to himself and recognized his own stupidity, he began to cry out with open mouth: "I recognize that very many sins reign in me, ^a wretch: I recall the former offenses which I contracted from my earliest origin: I perceive this one is preserved through the aid of Saint Walburga that my former sins have now come upon me, since I dared with ^a rash hand to touch ^a mystery unexperienced since the ages began. But if the heavenly piety shall look down upon me, guilty and wretched, with ^a contrite heart, and if the sanctity of Blessed Walburga shall now absolve me, as long as I shall tread the fields of this world in the body in which I am here stuck fast, I profess that I shall never do anything contrary to the same Virgin, insofar as the frail condition of the flesh is able to keep the sanctuary of ^a votive pledge." Saying these things and lifting his eyes to heaven with ^a mighty groan, immediately the green living flesh deserted the decaying corpse, and torn from the putrefying body, he stood rejoicing in his own place. Seeing, therefore, that the gift of heavenly compassion had been manifestly accomplished in him, he rendered such thanks as he could to his Savior, and together with his companion, burdened with the terrible load, he made for the swelling waters of the Rhine. When the travelers had halted there for ^a little while, the aforesaid bearer of the dead man's corpse, pressed equally by shame and by his burden, the other, wishing to drown himself along with the corpse preferring to submit to the peril of death rather than to bear any longer the unheard-of disgrace of ^a loathed life, seized upon ^a desperate course: he entered the rough waters of the river's depths, so as to commit the long-since-dead man to ^a deep burial, and at the same time, in one and the same whirlpool of water, taking from himself his tearful life, he is cast out of the river he himself might receive the same fate in the vast waves. But when the flowing current of the surging water lapped around the abominable murderer, immediately knowing him not to be its prey, it vomited him out as if he were filth and carried him back to the shore. The fellow-traveler who was present, stupefied, rejoicing at his own salvation but groaning more deeply at the other's calamity, at length, leaving the wretch with his wretched burden, made his way swiftly to the monastery of the Virgin, recounted the event that had occurred with ^a truthful mouth, and lest it seem false or fabricated to anyone, stood most faithfully before the sacred altar of the same Virgin, the former fulfills his vow and swore fearlessly by the name of the Most High and of all the Saints, and also by the Virgin herself before whom he stood, that what he had set forth with evident reasoning he might confirm with ^a truthful speech. The same wretched man -- but not pitiable -- is reported to have often wished to seek the protection of the Virgin, the other cannot come to Saint Walburga so that he might deserve to obtain pardon. But he was never able to reach that same cell, so that it might be plainly clear to all how greatly he had provoked the wrath of the Lord upon himself, whom not even the boundaries of the blessed Virgin's monastery deigned to receive. Many, flourishing in life to this day, have often contemplated him with the aforesaid weight of his burden, not without ^a groan, and have reported it to many. Whence it is established that what the report of many peoples discloses is true, not false. But let no one impute to me the writer, or wish to charge me with the crime of falsehood, since I neither presumed to invent nor, puffed up, composed old wives' words; but as I described above, I have taken care to record on my page what faithful persons related to me.

CHAPTER III

The blind given sight through the aid of Saint Walburga. Other miracles.

Chapter 7.

[13] A certain man from the district of the Neckar, which in the German language is called Necchargowe by its inhabitants, having heard of the many and frequent miracles which were daily being performed in the oratory of the Virgin, came himself also to the healer-maiden, bringing with him ^a blind girl, so that, by God's mercy and with the Virgin assisting by her merits, he might bring her back to his homeland with her sight restored. A girl receives her sight Her darkened eyes were so covered with swollen flesh that scarcely anyone could discern their position. Only deformed and swollen, ignorant of the way of health, she sought it. And when both he who had brought her and she herself, who had been carried there bereft of sight, had sought aid from the Lord in the nave of the basilica on bended knee, suddenly, as the eyelid-coverings opened, sight returned to the pupils which had long been widowed of it. Giving therefore their due thanks to the Savior and the Intercessor for so great ^a gift, they returned rejoicing to their homeland.

Chapter 8.

[14] A certain poor man of the famous Count Adelbert, named Frideradus, whom I myself beheld seeing with his bodily eyes, and to whom I extended ^a portion of bread from the table of my poverty, was obscured with the disfigurement of blindness from the very beginning an old man blind from birth when his mother bore him from her womb. When he was already of mature age, pressed by foul darkness, carrying his former shadows into old age, with his own sister providing him guidance, he came to the threshold of the blessed Walburga. When he had arrived there, already wearied by the journey, he asked to be led before the altar of the Virgin, so that placing upon it the suitable little gifts which he had brought with him, he might deserve to obtain pardon for his sins. Led therefore to the altar, when he had drawn near to the tomb of the Virgin, all his limbs immediately growing faint, he asked as best he could to be led back quickly from the altar and for ^a suitable seat to be found for him. When this was promptly done, he rested for ^a little while with ^a trembling body. Then suddenly, having collapsed to the ground, he began to roll his pallid limbs upon the stony floor and to writhe upon the pavement most frequently, as if about to close his last day. Then, while those standing by were treating more of his funeral than of the dignity of the light which he had sought, his little eyes, which had never seen anything, moistened with gore of blood, began to drip drop by drop onto the ground and to stain the pavement most copiously. And when that same hour which had been present had passed, he merited the sight which had long been denied, and both he and all who were present gave thanks to the Most High.

Chapter 9.

[15] A certain boy likewise came to the famous cell of the health-giving Virgin of Christ, from ^a village not far off, Heimenesfurt, by the name of Huno, carrying with him from the beginning of his existence always the darkness of night and wasting under the horror of blindness. While he, still in tender age, possessing an untaught heart and sluggish in the vigor of his senses with immature innards, poured forth his prayers to the Lord there as best he knew and could, another born blind the compassionate and merciful Lord, having mercy on the misery of one deprived of light, deigned to bestow the unwonted and unfamiliar dignity of light, and with one eye remaining, as it had been before, sees with one eye darkened from his mother's birth, he obtained in the other the longed-for clarity of light. Concerning which, if the curious reader or listener should ask why He who willed to distinguish the foulness of night in one orb of the body allowed the original darkness to remain in the other, let him consider that God searches out hidden secrets and that His judgments are inscrutable.

Chapter 10.

[16] On that very same day on which the aforesaid little boy merited in himself the abundant grace of the Most High, as was just related, an unknown humble woman arrived, blind in both eyes. But being filled, as I believe, with abundant faith, a woman given sight when she drew forth deep groans from her heart and committed herself wholly to the Almighty

and the Virgin, she received the light which had long been taken from her, and gave unspeakable thanks to Him who generously grants the light of the sun to those who are upright in heart, and having completed her prayer from the heart with praises, she departed cheerful and most healthy to her own home.

Chapter 11.

[17] When therefore the fame of the most celebrated Virgin had been spread abroad and diffused far and wide through almost the entire world, the city of Regensburg also, formerly royal and illustrious, sent its citizens to the same monastery, carrying blessed tokens that would please the Most High, according to the measure of their previously deliberated affection and their known resources. Citizens of Regensburg Having obtained their desired vow, they entered the basilica with great rejoicing. When, having opened the treasuries of their heart and body, they placed some gifts upon the altar exposed to them and to all who entered, and also sent some offerings from the altar of their clearest heart to heaven, having experienced with their eyes and ears the reason for which they had come and having received the blessing which they had sought, because the hour pressed them too late, they encamped near the monastery, intending to return to their homes the following day. But when the silence of the dark night came and sleep more gently approached the doors of the eyes of those now resting, thieves -- who derive their ancient etymology from furvus, that is, "dark" -- belonging to ^a certain Aleman named Rathar, seeing the weary limbs of the Regensburg men weighed down with excessive sleep from the journey and with no watchman keeping guard, and that the beasts of burden were scattered across the breadth of the open field, two of them, horses stolen by theft whose dark cupidity, more obscure than the night, had already entered their base hearts to possess them, one secretly seizing the halter and the other grasping the back-strap, carried off the vain capture of two horses. The petty thieves, therefore, having seized their futile prey and mounting with brazen rashness the horses they had captured, joyfully set out on the road of return to their homeland.

[18] But He who shows Himself glorious and praiseworthy among His Saints before all turned the joy of their presumptuous greed into shame and sorrow, so that the worldly controversy of their stupidity might openly acknowledge what the omnipotence of Christ in heaven and on earth could do. For the robbers, carried on another's conveyance, exercised their skill of riding in vain vigils, and in the thick darkness, after the flight of the night around the monastery beloved of God, with every effort and exertion, without doubt thinking they were treading their native fields, when they wished to approach their own homes, as it were nimbly, with cheerful conversation on either side, when the rosy light of the morning hour appeared, they were found by themselves in the cultivated field nearby the sacred Virgin's monastery. What terror invaded them and what shame possessed them utterly in all things found near the monastery is difficult to ponder in the mind, to express in words, and to record on ^a page hastening to other matters. At length the covetous men, having somehow come to their senses, recognized the miracle wrought through the intercession of the holy Virgin, and chastised with ineffable shame and trembling, those who had previously attempted to enjoy the stolen and furtive conveyances returned to their own homes on their own feet, leaving behind the horses in which they had previously rejoiced. At which sign of the Lord's demonstration, all who saw or heard it marveled: but especially those who, by divine command, deserved to recover the lost beasts of burden. Giving the most grateful praises to the one Trinity, those citizens of Regensburg who had come returned to their homes, both for the acquired blessing of the Church which they had sought and for the gift of the admirable sign, faithfully narrating all those things which had been done on the way.

Chapter 12.

[19] The nature of the human condition, from its earliest origin subjected to innumerable labors and to death, took its beginning from labor and sets its end therein. Whence some come forth blind at birth; some, by ^a pitiable birth, are born curved and contracted in all their limbs; others are lame in both feet; others are infirm with ^a cruel debility advancing in one limb; many are paralytic; many, pressed by one ailment after another, retain the laborious and mortal hour decreed from the beginning since they were brought forth. But the Redeemer of the human race, who raised and raises the dead, who illuminates the blind, who lifts up the downcast and looses the fettered, who makes the impotent -- whomsoever He deigns -- most firm, He Himself deigns daily to glorify and exalt His elect among unbelievers: so that although they reign with Him in the heavens, yet by His own working they may perform wonders on earth, among other miracles and those lacking in faith, seeing these signs and unknown marvels, may learn how they ought to come to faith in the Lord; and also from the restored bodily health of the ailing, they themselves may also grow strong in mind and spirit. A copious flock of these comes daily to the cell of mother Walburga and recognizes what the power of Christ can work through His Saints, when he who comes weak and feeble returns with renewed vigor of strength. Joined to the company of his peers was ^a certain boy from the Breisgau region, walking not by the support of his feet, but crawling on his hands and buttocks, and he sought the same health desired by countless others before him. a lame boy is healed When on the Nones of May May 7, as the nuns who serve there testify with faithful account, he had entered the church that restores manifold healings, the heels which had previously been miserably united to his buttocks by their joints were quickly separated and found to be able to tread the desirable turf of the common field.

BOOK THREE.

Miracles performed in the year 895. From various manuscripts and Steuartius.

[1] As the still tearful course of the present times revolves, the manifold qualities of human minds also vary in equal measure. Whence it is established that ^a man is not always able to do what he has the will to do: but when the outer world slips, the inner mind, pierced by various blows, also inclines, so that it more frequently falls from the affection previously conceived, in which it had long stood with ^a fixed step. And so it happens that the body, when it perceives what it does not desire, suffers loss; and the ready affection of the mind has its reward.

For at the demand of the authority of Your Dominion, venerable Bishop, according to the capacity of my most slender talent, I have already some time ago compressed in the succinct device of popular speech two little books of the miracles of Mother Walburga, ever to be kept in mind and on the lips. But pressed by the manifold entanglements of worldly affairs, with nearly two weeks of revolving times having elapsed, I was neither able nor worthy to arrive at the beginning of ^a third. But now, since the end of the second already demands the beginning of ^a third, may I deserve to have as my guide, and as the most kind director of my small heart, Him who by His wisdom opened the mouth of the mute and makes the tongues of infants eloquent.

The following chapters of this book are prefixed:

1. Where ^a blind woman was given sight. 2. On ^a woman's bread, which was lost from her bosom and afterward found. 3. On ^a small cushion lost at home and found on the road. 4. Where ^a certain man lost his gloves. 5. Where ^a vessel was found on the road. 6. Where five miracles were performed upon one and the same woman. 7. On ^a lame woman, healed. 8. On three blind persons given sight. 9. On ^a fish miraculously found on the road. 10. Where ^a mute woman was healed. 11. On four oxen found on the road. 12. Where ^a pig was snatched by ^a wolf.

CHAPTER I

Blindness removed through the patronage of Saint Walburga: lost things recovered.

Chapter 1.

[2] In the year of the memorable Lord's Incarnation eight hundred and ninety-five, ^a certain girl from the household of the blessed Martyrs Gordian and Epimachus -- that is, of the monastery of Kempten -- blind from birth, named Guntrada, when she heard of the famous grace of the Lord in that celebrated place, began also herself to long with all her heart to be worthy to come to the shrine of the most blessed Virgin. When her limbs had tasted ^a brief moment of most happy sleep, a blind girl admonished in her sleep there was present at the very moment of her slumber one who addressed her thus: "Why, wretched woman, bereft of both eyes, do you rest sleeping in dark shadows and not rather, as one familiar with gentle study, search within yourself by pondering concerning the health of your most necessary well-being? For although the light of morning and of day receives you gladly in its accustomed manner, yet it draws you blind from the darkness and sends you back blind to the darkness. But if you strive to repel the foul chaos from yourself and desire to behold the stretched-out clouds of heaven, and also to contemplate the green earth, dismiss the sluggishness of tiresome sleep, restrain the vain laziness of accustomed rest, and go with hastened guidance to the monastery of Monheim. And when you have arrived there with ^a happy step, place upon the altar the offering-cakes previously baked and neatly cooked and enclosed in ^a small box, and so commit yourself entirely to the Creator of all things and to the Virgin. And when you have placed those little offerings upon the altar, two hens coming from nearby will devour them with greedy tooth, and being fed by such food, they will labor at the watches of the altar." When these things had been said and the words together with the health-bearing vision had been withdrawn, the little girl joyfully completed the remainder of the night. When the terror of the night was ended, and when the waters of the vast expanse of the Ocean were already sending back the washed locks of the Titan to the fields, she makes ^a pilgrimage to Saint Walburga springing from the bed where she had given her limbs to sleep with ^a cheerful mind, she procured the expenses for the journey, took ^a girl as her companion and guide, and though ignorant of the happy path, she set out on the journey. And so, passing through remote countryside, she deserved to draw near to the monastery which she sought with wavering hope.

[3] But before she had reached its boundaries, remembering her most salutary vision announced from heaven, she properly baked the offering-cakes, placed them in ^a small box, and began to make her way. And when she came to the long-desired entrance of the basilica, on the most celebrated day of Palms toward the evening, she entered the oratory with ^a deep groan of the heart, and casting herself upon the ground, and pouring forth salt rivers of tears from the foul caverns of her eyes, she offers her gifts as the command of the vision had more attentively ordered, she commended herself entirely to the one Lord and the health-giving Virgin. And when she had prolonged her sighs for ^a long time in protracted prayer, at length she humbly rose from the pavement on which she had lain, approached the altar, piled up the offering-cakes she had brought with trembling little fingers, and moved herself not far from it, intending to rest for ^a little while. When behold, the two hens which she had believed in her vision -- that is, two of the nuns -- standing beside the altar, took away the cakes that had been placed there, diligently inquiring into the matter for which the blind girl had come. To them she unraveled the order of the same account and brought it to its conclusion. When her tongue's speech was finished, consolation from the Virgin was immediately at hand. For the Almighty from heaven, she receives her sight always looking down upon the children of men to see if there is one who understands or seeks God, immediately looked down from heaven upon the believing girl, and clearing her eyes of darkness, He ministered to them the rays of the sun. Startled therefore by the light, because she beheld what she had not seen before, she gave thanks to her Illuminator, Christ, and to the Intercessor, the Virgin, together with the others standing by, and departed healed.

Chapter 2.

[4] A certain pregnant woman, struck with the fear of feminine tenderness, a pregnant woman is aided as the grievous pain of childbearing approached, made ^a vow from her heart that if, amid the mortal straits, she should escape the death she feared and safely bring forth the tender limbs of her dearest child, she would most joyfully go with the same infant still nursing at the breast to the oratory of the holy Virgin, and before the altar she would weigh the same little infant from her own small measure. When the child had been born safely, as she had desired, she came, as is truthfully asserted, laden with two loaves of bread and ^a vessel full of beer. And when they were placing the votive gifts together with the little child on the balance, after the baby was weighed with one of the same loaves and the beer, the other loaf, which exceeded in weight, was taken away and immediately stored in the carrying bosom of the woman. she takes away ^a loaf she should have offered Whether she did this pricked by the sting of avarice or pressed by the stupidity of worldly laziness, let it be reserved for the divine judgment, before which nothing is hidden in secret, nothing found concealed. The prudent reader, however, imputes it to avarice, which the following sign also plainly intimates. she loses it For when the weighing of the boy was already completed, as they now wished to leave, the prayer being finished, the loaf was sought in the bosom by the very woman who had placed it there, and was not found. The astonished woman, stripped of her dearest offering, looked around and searched more curiously whether it had fallen somewhere in ^a twist. she finds it in the stone of the holy water But with her eyes deceiving her and also her trusting bosom, while she was striving to leave the basilica empty-handed, desiring to sprinkle herself, as I believe, with the sanctification of the holy water which is continually poured into the stone near the doors of the oratory on the northern side, lest it ever seem to be absent for those entering, she found in that same stone, recognized, and blushed at the loss of the taken bread placed there. There she left it as evidence for those who would come and returned to the place whence she had come. If anyone therefore wavers, let him go there if he wishes and behold the same bread still hanging from the wall.

Chapter 3.

[5] While very many people of the region of Alemannia were hastening with devout minds to seek the patronage of the Virgin, since the monastery lies adjacent to their territories, there came with the other travelers from those same regions also ^a certain woman from the district of Bliesgau, named Rumhilda, intending to seek the indulgence of pardon for her sins committed. After she had completed ^a suitable prayer, placed upon the altar the gift she had brought, a cushion lost and received the solemn blessing, when she was already set upon the road and the hour of nighttime rest had come, the small cushion which had been carried along the journey with the bedding to be placed under the head of the one lying down was sought among the baggage for ^a long time and not found. When all hope of finding it there was abandoned, the aforesaid matron said to her companions who were present: "Now, companions, cease your anxious search, and do not be distressed over such ^a loss: I perhaps left it behind at the monastery from which I departed joyfully today; it will be found and returned to me." And so the search for the lost head-rest was abandoned and their limbs were given over to sleep. When the morning hour of the following day dawned, prepared to return to their own homes, they began the journey in haste. When, however, they had arrived at their own house, the diligent woman, having received back the travel bag in which the aforesaid cushion had been placed during the journey, shaken out from the bag or sack many times not fully believing, seizing it by the hairy fleece, shook it out vigorously, and wished to find what was not hidden. But the empty bag, as if subjected to violence, neither showed nor returned what it did not have. When the following week had passed,

he who had lent the bag fitted for the journey came, sought what he had lent, received it, and quickly shook it out, found ^a small box, and brought the bag home, sat down, placed it beside him, and hastened to shake it out again. it is found A marvelous thing to say. The bag which had been shaken out many times before had returned nothing but ^a small box: then at last it vomited forth what seemed ^a woman's wrapping, and what had previously appeared unloaded now openly showed itself laden to all. The bag itself, then, gradually beginning to fill up by the dispensable increase of the Almighty, grew to the very same size it had formerly been, and presenting to those who looked on the form of its former cushion, it plainly demonstrated that it was the very one which had long since been lost, and no other. Upon seeing in the meantime so unexpected ^a miracle of ^a sign, and giving manifold thanks to God, they brought it to Bishop Adalbero: he in turn sent it immediately to the aforesaid monastery, where it hangs from the wall as evidence for those who come, and gives faith to ^a hesitating and unbelieving people.

Chapter 4.

[6] A miracle almost similar to this was worked in the same monastery, which I think should not be covered in silence. A certain man coming there from the regions of Francia -- I know not whether touched by the arrogance of worldly pride, or corrupted by the forgetfulness of carelessness, or even deceived by thoughtless stupidity -- entered the church publicly with the gloves which he had on his hands. But pulling back his wandering mind to himself, gloves lost he wished to pull the gloves from his hands: but he found neither. And while he marveled about them in silence for some time, after his prayer was finally made and the blessing for which he had come received, he returned to his home. When therefore fourteen nights had elapsed, as he sat down at table about to taste food, using familiar conversation with his own people, he began to disclose with evident reasoning what had happened to him. While he was talking of many things to his companions, he found the very same gloves, and no others, lying beside him. When he saw this, he was fixed in astonishment, and marveling beyond what can be believed, at length recovering his breath, he began to discuss with his household what he should do with them. For seeing the gifts for his hands, recovered which he had previously lost I know not how, lying openly before him, he feared that if he resumed them for their former use, something of divine vengeance might be worked upon him. At length, having taken suitable counsel, he sent them to the monastery where he had lost them, judging it more fitting that they should be preserved there as evidence, where the copious multitude of the believing people daily gathers and where many desirable miracles are seen, so that this too might be displayed among the rest no less than the others. Concerning which, if anyone doubts, let him go, if he wishes, handle them, and see; and when he has looked, let him believe.

Chapter 5.

[7] In ^a similar manner also, when Gisila, ^a most noble matron, wife of Burchard, son of Count Walacho, who had previously been joined in marriage to Count Megingaud, had gone to the cell of the Virgin for the sake of prayer, as was her custom, she first prayed to the Lord for herself and all her household: a vessel lost in the monastery then, rising and fortifying herself with the sign of the Lord, she offered the blessed tokens she had brought with her. When it came to distributing alms to the poor of Christ, after the allowances of suitable food had been given, while she was also diligently serving drinks, the vessel called ^a hannipa, with which the mixing was being done, was so emptied and removed between the hands of those serving that none of those present could in any way know by what means it appeared to have been lost. The serving-woman knew for certain, with her own conscience as witness, that it had neither slipped away in any accidental manner, nor been snatched from the hand of the dispenser, nor taken away by any fraud. But her mind was agitated with perplexity, since she had seen nothing of the kind and heard nothing similar: she marveled because what she had previously carried about in her hands before her very eyes, she now lacked, with no one stealing or snatching it. What more? When the delay of the day's hour was prolonged, the hope of recovering the marvelously removed vessel was likewise removed. Therefore, having completed the business for which she had come, they attempted to return to their homes by the arranged route. it is found while returning And while, as is the manner of travelers, they were conversing among themselves about many things and inquiring, abundant mention also came of the lost vessel. Then suddenly one of them, looking from ^a distance, saw that very same vessel lying exposed in the middle of the road, unchanged: which they picked up and brought with exceeding wonder to the aforesaid Lady, and together with her they rendered thanks rejoicing. From that place they immediately sent it back to the monastery, so that it might be marvelously preserved there where Christ works marvels through the Virgin.

p. Burchard below, number 17, governs Thuringia, the duchy of which Regino reports was committed to him by King Arnulf in the year 892 (others read 893), Burchard, Duke of Thuringia under whose pen he was governing it strenuously. The Schaffenburg annalist reports that he was killed by the Hungarians in the year 909.

q. In other versions Walochonis. Hence the anonymous author of Erfurt on the Landgraves of Hesse is to be corrected, for whom the father of Burchard is called Louis and the grandfather another Louis, son of Walacho whom he reports was appointed Landgrave of Thuringia by Charles the Fat in the year 885. But that Poppo was then in charge is established from the Annals of Fulda, Regino, and other contemporary sources. Not to mention that Burchard is written by that anonymous author as having been placed over that province after the year 925, and killed in the year 972, an enormous error of 63 years.

r. Count Megingaud, the nephew of King Odo, was treacherously killed by Alberic and his associates in the monastery of Saint Sixtus which is called Rotila, Count Megingaud on the 5th of the Kalends of September in the year 892, according to the Annals of Metz. His body was transported to Trier and buried at Saint Maximin's, according to Regino. Concerning this Megingaud we treated on February 8, in the Life of Saint Mengold the Martyr, page 188, numbers 18 and 19.

s. Hannipa, ^a kind of cup. The Benedictine manuscript reads Hanniba. Rosweyde noted Hanna. Hannipa. In the Amalthea Onomastica, hannus barbatus is ^a small vessel, extended in breadth.

t. The Benedictine manuscript reads extitit sublata redditio "the return was removed".

u. Steuartius reads curiosa "curious".

CHAPTER II

Miracles wrought by Saint Walburga in healing ^a mute woman, ^a lame woman, and blind persons.

Chapter 6.

[8] There is ^a certain village in the region of Bavaria, in the district of Chelesgowe, called Adaloltesloch, well known to many and also to me, faithfully writing these things: in which there is ^a certain humble woman still surviving in life, named Asnia, in whom the heavenly compassion, with the merits of our Mother assisting, deigned to work five most evident signs. For with her whole body subject to the falling sickness with ^a frail and trembling frame, and moreover miserably mute through the resisting obstacle of an inflexible tongue, a woman with epilepsy and muteness is healed she was brought to the monastery known to all, so that she might find ^a remedy there where many had found the protection they sought.

And when she poured forth tearful prayers to the Lord there, the voice of the suppliant was heard on high, and with bodily health joined to her tears, the woman returned unharmed to her home. But the insipid minds of many rustic and worldly people, when they receive undeserved gifts and rewards from the Lord, do not prepare themselves for praises nor for worthy acts of thanksgiving; rather, they think they have received the heavenly gift for their worthy merits, or else, with no preceding merits, but only by the aid of divine compassion, they so fail in good works that they are by no means found steadfast in faith. Which the chance event of this humble woman proves, as the account of the deed is narrated. For coming home wholly restored to health, within ^a period of nearly ten weeks she rendered, as I think, no due thanks to the Most High; but rather, pressed by the negligence of temporal sluggishness, she turned her slippery mind to transient things, admonished by ^a heavenly vision and forgot her own health which should never be forgotten. Whence, after the aforesaid period of time had elapsed, God Almighty deigned to admonish His handmaid with ^a salutary chastisement, lest she should seem ungrateful for the most happy gift of so great ^a boon; and one night He addressed her with the voice of ^a vision of this kind: "Why," He said, "humble woman -- for you are now pleasing to the Lord -- have you hitherto been willing to be ungrateful to heavenly grace for so great benefits received? Return therefore to your mind with all doubt removed, and reflect, with the cloud of your heart wiped away, upon what the divine power has wrought in you: and with the most diligent scrutiny of your soul, ponder whence health came to you, unworthy. And when you have unhesitatingly dispelled the shadows of your ignorance by diligent examination, arise and with quickened step go to the monastery of Monheim: and there, after completing ^a suitable prayer, receive from Deithilda, the guardian of the church, some work to be done with your own hands, so that you may know henceforth to render the due service to your Lady, from whom you have merited the exchange of unhoped-for health. But if you do not do this, know that without doubt you shall find some affliction in your body, so that the very vexation may bestow upon your hearing the understanding which ^a gentle admonition did not govern."

[9] Thus fittingly instructed by divine speech, she delayed for ^a time. deferring to carry out the commands But having sent ^a faithful intermediary, she brought home work measuring one collar, began to work upon it while sitting at home, and completed it with the greatest eagerness. When she had humbly brought it to the monastery of the maidens and stored it in ^a suitable little chest, having also taken some piece of woman's work, she returned to the place whence she had come. Upon arriving, while she began to work on what she had received, she unexpectedly set it aside and took up I know not what else in her hands. she loses an eye While she expended ^a little sweat upon it, immediately, as if ^a most severe force were driving her more sharply, her left eye, leaping from its familiar socket, was joined as ^a blind guest to the cheek beneath. Then at last the neighboring inhabitants came, and seeing the dreadful miracle, able to provide no other consolation of their own, they restored the nocturnal orb to its place. There it remained in an ineffectual lodging for as long as it took for her, now one-eyed, to diligently seek the patronage of the Virgin in the place divinely dedicated. Then, recalling the former vision to mind, she gradually began to gather the words of the one commanding and admonishing, and having confessed that she had deserved such ^a thing on account of the guilt of her own stupidity and laziness, the humility restored to her the sight which contumacy had taken away. Again, however, laden with the work of service, she recovers it through the aid of Saint Walburga she sought the home she had left, and hastened to subject herself to the exercise of labor, and with clear willingness as her companion, she swiftly brought it to completion and faithfully consigned it to the one who had entrusted it to her.

[10] Moreover, at ^a certain time, while the same woman was staying in the same village in which the service of the nuns of Christ and His Virgin is continually carried on, intending to do some work, it happened that the woman in whose house she was staying as ^a guest persuaded her to take ^a hank of flax, which in the German language is called rista, to clean it. Then she, again forgetful of herself, took it and wished to undertake useless labor. But immediately, as if an indissoluble pitch, it adhered to her rash hand. Knowing meanwhile that the healing house was near her, she ran to it not without shame, exposed her burdened hand, tormented by thread adhering to her hand so that the Almighty might openly show to all how great ^a presumption persisted in one little handmaid, and how great His own ineffable clemency and patience shone forth in contrast. For the curved hand, to which the foreign thread had adhered like glue, she is freed was restored to the quality of its former condition and forgot all tortuous curvature.

[11] But not even thus did the rustic mind and unteachable heart merit to be chastened. For it happened again that at the time when throughout the whole world the Crosses are customarily raised solemnly by the faithful in the Rogation processions, the same woman came to the monastery with her customary burden. For in the preceding week, the middle day of the Week of Crosses being about to follow, she seized ^a cloth to be mended in the manner of women, and her mind clung fast, remembering the former events. And while the necessity of the work pressed her and fear restrained her from the work, and so, established in the midst of ^a twofold contest, she hesitated longer, she spoke thus to ^a woman dwelling and present with her: "Set down," she said, "the work you hold in your hands, and in my stead, sympathizing with me, out of neighborliness undertake my work and mercifully take the cloth to be mended." "Do you truly," said the other, "consider me so foolish that, leaving aside the necessary work of spinning, I should take up the insertion of your little cloth, and while you sit with idle hands, I should take upon myself the labor of the day for you? Therefore know that I shall not do so: but if you take up the work of spinning, I shall immediately begin to mend for you, so that neither may the workday behold you idle, nor find me sluggish in labor. For it seems stupid to apply effort to another's labor and cease from one's own." And while the woman was prolonging such words, she seized the distaff of the provoking neighbor and began without hesitation to draw out threads and to insist diligently upon the same work. But she had scarcely drawn three or four again tormented by ^a spindle adhering to her or five threads from it when behold, the spindle was so joined to her right hand that it could by no means be torn from it. Her left hand also, divine power bending it, was immediately found wholly curved and twisted. Then, again filled with the shame of disgrace, fleeing to her accustomed remedy, she ran back to the basilica of the Virgin. It happened, moreover, while the Crosses were being carried out by the faithful with all things prepared, that she too, joined to the company of the Lord's people, followed as ^a standard-bearer the banners that went before. And while she more frequently poured forth earnest prayers to God in her pondering, and is healed the dangling material of the aforesaid spindle slipped from her right hand, making ^a marvelous separation. Without delay the left hand also, abandoned by the sad curvature, was restored to its former straightness. When the faithful people recognized this miracle together with the nuns, with minds and hands raised to heaven, they praised the Lord.

[12] Finally, the same woman, while staying in the same monastery before the feast day of the solemn Easter, was asked by the aforesaid guardian of the basilica, Deithilda -- who truthfully related these things to me when I diligently inquired -- to sew with ^a seized needle the case of her mattress, fitted with ^a feather-down covering, and to polish it up in the familiar way, as is customary in those days. She did so and completed it with all possible speed. punished ^a third time by adhering needles But when she finished the work, another similar task was imposed upon her by ^a nun named Ruathilda. When she began this, immediately the needle clung firmly to her hand, and unwillingly she abandoned the work she had begun, ran to the church, raised her hand with the adhering metal toward heaven, she is freed sought pardon from the Lord and the holy Virgin, which she also merited without delay. All these miracles performed upon one woman the Church testifies were all accomplished in the same monastery.

Chapter 7.

[13] The inhabitants call Ressinga ^a village situated in the same province, in which ^a certain woman, lame in both feet, had remained for some time. At length, with the assistance of her neighbors or even her relatives, she was brought to the oratory of the Virgin. While she

remained there for ^a short time, feeble in her feet, with the flourishing dignity of springtime, she too, blooming with ^a joyful mind, was restored to the most complete health. a lame woman is healed But while she afterward remained there for ^a little while, not in mind but in body, it seemed to her that she should leave the monastery and return to her home. When she carried this out in deed, she immediately incurred ^a severe illness in her body. Therefore, having been tormented by illnesses for some time, she was conveyed back to the cell with the same affliction, where, chastened thus far by divine power, she remains, not yet granted complete health.

Chapter 8.

[14] Meanwhile, while these things were being done, three strangers arrived, blind from birth and beggars pressed by poverty, seeking consolation of body and light, and petitioning with tearful and sobbing voices. When the mother of the household, Liubila, together with the devout handmaids of God, had received them humanely and mercifully provided them with sustenance for food, three blind persons are given sight it seemed good to them that they should more earnestly implore the patronage of the Virgin, so that they might deserve to obtain through her merits and prayers the sight which they had not experienced from their earliest origin. By whatever movements they could, therefore, they entered the church, and having made their votive prayer, they asked that their blind eyes might be touched with the staff of the Virgin. When this had been done, the unfamiliar sight gradually reached their eyes, and illuminated by the rays of light, they believed what they saw, rejoicing. All who saw and heard this marveled, and rendered no small thanks to Him who alone works great marvels.

CHAPTER III

Various things received through the invocation of Saint Walburga. A mute woman healed.

Chapter 9.

[15] One day, when I had come to the same monastery desiring to hear something new and desirable, and with ^a faithful heart was inquiring whether there might be anything worthy of hearing that had come to notice, there were present two of the Virgin's handmaids, Diethildis and Ruathildis, who satisfied my desire, and to me, sitting with caution and writing-paper, among other things they related ^a miracle of this kind. It happened, they said, as is the manner of many who seek the Lord and the intercessions of His Saints, that certain persons had come to the same oratory for the sake of prayer. Entering the church, when they had worshiped the One who lives forever, they also sought with bowed faces the patronage of the most blessed Walburga. Having completed the vow for which they had come, pilgrims do not receive fish requested among their blessed provisions and moreover having received ^a blessing which would be ^a companion to their soul on the way, they also received ^a provision of bodily sustenance from the mother of the household. For it was ^a time of abstaining from meat: and therefore they carried away with devout mind what the hand of the giver had found -- namely bread, cheese, and beer. When fish was sought by them, however, it could not be obtained at all, since it was not available at the season, and so, laden with the provisions described above, they set out on the road of return to their homes.

[16] And while they were walking along, talking of many things in the manner of traveling companions, they came to ^a place where pleasing and green grasses for the beasts of burden would be found according to the season. There, having unloaded the burden of their beasts, about to partake of the gifts and provisions of God and the blessings of the Virgin they had received, they cast themselves upon the green hay. Then he a fish divinely placed upon the saddlebag who had been more familiar in the habit of putting his hand into their baggage, clearly opening the saddlebags, when he was about to take out again what he had received at the monastery as ^a blessing and -- his own conscience being witness -- had placed there himself, and set it before those reclining, in ^a truly marvelous manner he beheld and took up ^a fish previously unseen and untouched, and he placed it among the other things which he was hastening to set out in the office of serving, not without the greatest and terrifying wonder. Yet he did not dare to cover in silence the marvel that had occurred before the breaking of the same unexpected little fish, but rather, compelled by the force of the admirable sign, he was driven to narrate it as it had happened. "O companions," he said, "and faithful colleagues: I do not at all think you ought to take food from the received provisions of the monastery before singing praises to the Lord for the most brilliant sign which has just now befallen us. For I do not know who could have prepared the fish which you see placed before you, for the nourishment of your meal, or whence it came, or who placed it in the food-carrying saddlebag! it is kept with great joy This one thing I confess in truthful speech: I neither brought it from home nor acquired it on the road by gift or by price; nor did I receive this one or any other at the monastery. Therefore let your shrewd prudence recall that you humbly requested fish at the same monastery but were by no means able to receive any. Of this matter, with God as my witness, I adduce myself as ^a truth-speaking and conscious witness that it was bestowed by the designation of no other than the divine gift. Wherefore, take heed and consider with diligent reflection that the same fish is not to be consumed as food, but rather to be sent back as quickly as possible to the monastery, as evidence for the faithful people; so that it may be faithfully preserved there as ^a sign, which you have merited to receive as ^a heavenly gift." Upon hearing this and being stupefied with incredible wonder, they gave thanks to the Lord. Afterward, taking food from the received blessing of the monastery with the greatest hymns of praise, they began to discuss carefully who might be able to carry the fish back to the cell of the Virgin. But since they could find no one at present who would faithfully transport it, having quickly taken the necessary bodily sustenance, they set out on the pleasant journey, not forgetting to carry the little fish with them. And when they had happily arrived at the village and it is brought to Saint Walburga called Dietfurt, they met there with great joy of heart the handmaids of God named above. To whom, when they had narrated the course of events, they also handed over the fish, so that it might be conveyed by their hands to the holy place where, by Christ's bounty, frequent miracles occur. They brought it therefore to the monastery, and presenting it both to the Mother of the household and to all, they hung it on the side of the projecting wall of the dedicated building, so that it might be seen there by all, and it might be known to all that what we have written is not false but true.

Chapter 10.

[17] Two soldiers of Count Burchard from the region of Thuringia, Deitharius and Heio, sought the protection of the holy Virgin, bringing with them ^a certain woman who lacked the power of human speech, so that there, by the Lord's mercy, she might deserve to receive grace where many had obtained manifold pardon. speech is restored to ^a mute woman When they had come there by ^a prosperous path of the journey, with cheerful hearts, having obtained their former desire, they sought indulgence for their sins with prayers poured forth from the depth of their breast. Then, placing the little gifts they had brought upon the altar, they also commended with devout mind and believing heart the mute woman whom they had brought with them from their homeland to the overflowing compassion of the Almighty and the generous piety of the Virgin. She also, because she could not do so with her tongue, sought

indulgence by the contrition of ^a humbled spirit. When the business for which they had come was completed, they attempted to return to their homes, conveying the same mute little woman back with them to their homeland. And while they were returning sorrowfully to their homes on account of her sought but not found health, one night, when all had given their weary little bodies to rest, and she too was resting on her bed in slumber, there appeared to her ^a certain maiden of elegant appearance and wondrous beauty, who breathed upon her ears with ^a most gentle breath. on the return She immediately awoke, and pondering with diligent meditation upon the same happy vision, the bond of her tied tongue was loosed, and she began to exercise the rhythms of ready speech, rendering due praises to the Giver of gifts, who, with His Saints placed with Him in the heavens, has granted them to accomplish many things on earth. At which her companions and all who heard marveled, and with joyful steps they revisited their own lands. But thinking with prudent mind that it was not fitting for so evident ^a miracle to be passed over in silence, they endeavored to make it known through their messengers to the monastery of the holy Virgin, so that it might become known to the handmaids of God and to all who faithfully hear, what was divinely shown in that same woman.

Chapter 11.

[18] A certain matron, distinguished in birth and character, named Dietbirga, known to nearly all in those regions, came from the territory of Alemannia to the monastery, intending to provide comfort to the handmaids of God staying there in the customary manner, and to give necessary aid to the poor. While with the readiest mind and most devout will she was distributing to both the handmaids of Christ oxen stolen by theft and to the needy, with the day that flees the night already declining toward its setting, the thick shadows of the dark night succeeded. While all were resting, even the ox-drivers who had arrived with the laden wagon fell asleep with too little careful attention to watchfulness, lulled by the quiet of harmful rest. But those who never fall asleep in the thick darkness but are always on the watch to harm the sleeping, seeing the weary bodies thrown down upon the ground from labor and four yoke-beasts standing without any watchman's guard, laying their rash hands upon them, stole those same horned cattle, not to be kept for their own use but to be consigned again to the necessary service of their own mistress. For the whole night, driving with vain labor the same oxen which they had captured by rash theft, they strove to take the same road by which the mistress of the animals would have returned. For it was truly fitting that their captive prey should exist where their minds had been made captive by the devil's taking. And when at the brightening of morning all arose from their beds, the drivers of the hay-bearing oxen also rising with the others found the yoke-beasts had been stolen. Gravely wounded in spirit by the loss of this matter, at length they reported to their own mistress, still staying in the same monastery, the theft which had occurred. She, touched by the tenderness of ^a woman's heart, asserted that the household was to be blamed, their mistress's response which had dared to commit so great and such an offense, and to violate with rash audacity ^a monastery celebrated throughout the world, and to defame with so great ^a crime the fame extended through nearly the entire world by the report of many. Upon hearing this scolding of her rough eloquence, the pious simplicity of the mother of the household began to grow pale with incredible shame and to burn more vehemently with ^a fluctuating spirit. At length, having summoned with the greatest speed her blameless household, she began partly with threats and terrors, partly with blandishments, to address them, so that if the alleged fault were blameworthy, having made ^a salutary confession, they might deserve to arrive at unmerited pardon. But the household, the church's servants, not guilty of the theft and free of guilt, neither returned the theft nor involved itself in the crime of so great ^a wickedness. Still, however, the woman, with the burning coal of suspicion placed in the innermost recess of her heart, restored to her by Saint Walburga on her return began to return to her home, leaving in the courtyard of the monastery the wagon she had ordered to be brought, now unloaded. And while she was proceeding with an anxious and excessively troubled heart, she found standing in the middle of the public road those very oxen which she had lost through the theft of the neighboring robbers, awaiting their mistress's arrival. they are produced At length, upon seeing the miracle, she blamed with silent reproach her deceptive and suspicious conscience, and blushed vehemently for the theft she had charged against the household; she took her own oxen and, filled with ^a double burden of joy, returned to her home.

Chapter 12.

[19] At ^a certain time it happened that the pigs of the same house were feeding in the pastures. a pig is preserved from ^a wolf and released A fierce and bloodthirsty wolf arrived with ^a greedy throat, snatched ^a pig from the flock with ^a savage tooth, and carried it off to the hiding-place of the desired forest, with the shepherd watching. He gave chase, but neither recovered nor found the prey: and he returned empty-handed. The wolf, however, in an unusual manner, kept unharmed the burden which it had seized, like ^a shepherd, and having guarded it for two days, on the third day allowed it to return safe to the flock -- at first happy about the load it had carried off, more sorrowful afterward because it could not be sated with the flesh.

BOOK FOUR.

Other miracles performed there, from the same manuscripts and Steuartius.

PREFACE.

BOOK FOUR.

Other miracles performed there, from the same manuscripts and Steuartius.

PREFACE.

[1] I had wished to impose ^a loose ending upon this little work with brevity; but the desirable novelty of marvels and signs continually occurring again and again drives and provokes me to write, and frequently invites me to bring the completed work to its end. For the valor of ^a helmeted soldier fighting is not ascribed at the beginning; but at the end the valor of the effective victory is proclaimed with praise by those who report it. For it is fitting that praise be proclaimed at the end and that the end be adorned with praise, the Lord saying: "He who perseveres to the end, he shall be saved." Matthew 24:13 Wherefore, with Christ's favor, I shall begin the fourth little book, so that having run through with ^a swift pen the glorious miracles of the holy Virgin, I may come to the promised dialogue and labor therein with sweat admitted, according to the measure of my slender talent. If therefore the reader finds anything unseen and unheard of in this little work, let him run through it with ^a pious intention of mind and recognize the Lord alone who works marvels. For they would not have been recorded on parchments if they had not been marvels. For we read that "signs are given not to the faithful but to the unbelieving." 1 Corinthians 14:22 Whence we believe that in the last and perilous times Christ wills to work many unheard-of wonders through His beloved Virgin, so that the countless bestial minds of men in this world, which scorn to be converted by the words of preachers, may at least be inclined by unheard-of signs. Whoever therefore desires to read and hear, let him remove the rust of his heart, if there be any; and when he has learned by experience that I write true things, let him believe, and let him know that I am not ^a fabricator of signs but ^a most faithful recorder, so that for this labor I may merit to be freed from my sins by the prayers and intercessions of the Virgin.

A catalogue of chapters followed here:

1. On ^a certain lame man healed. 2. Likewise on another lame man healed. 3. Where another lame man was restored to health. Chapters of Book 4 4. On ^a woman restored to the use of her feet. 5. Where likewise another man, feeble in his feet, was healed. 6. On ^a mute and ^a lame man healed. 7. On ^a demoniac woman healed. 8. On ^a blind woman who received her sight. 9. Where ^a certain blind man was given light. 10. On another blind man given light. 11. On the illumination of another blind man. 12. On ^a woman who for ^a long time was unable to take the common nourishment of food and drink.

CHAPTER I

Eight lame men and ^a mute man healed through the aid of Saint Walburga.

Chapter 1.

[2] A certain lame man who had stayed for ^a very long time in the most famous monastery of Fulda merited to hear the fame of the Virgin. Lame men healed From that day on which the wretch received the words of the one reporting with ears attentive, he was inflamed with so great ^a fire of love that his affection can scarcely be expressed. He began therefore eagerly to inquire about the way and fellow-travelers, so that he might sometime deserve to reach the monastery of Monheim. At length, having achieved the fulfillment of his desired vow, he both learned the way and found companions for the journey. Then, with his spirit already happily leaping, [I] yet with ^a limping gait, he approached the oratory known to all, and with ^a hope that did not limp, though lame in body, he entered the church. When there he had most attentively prayed to the Lord, with his most crooked foot straightened on ^a direct step, he immediately merited the grace of walking which he had sought.

Chapter 2.

[3] Another also, from the estate called Tuzinga, named Elimpertus, shaken by ^a similar weakness of his feet, after many ^a period of time had elapsed during which he suffered more severely, decided that he ought to go to the basilica of the Virgin and there implore her most kind clemency. This he also did. [II] Having therefore undertaken, with what gait of the journey he could, the fulfillment of his desirable vow with whatever eagerness he was able, but coming there he first prostrated himself in prayer and struck his breast guilty with sins with his fist, and with tears poured forth he sought pardon -- which he also received. For immediately all curvature departed from him, and he took the straight measure of an unaccustomed path and gave thanks to the Most High.

Chapter 3.

[4] Helemgerus also, ^a certain man from the regions of Francia, pressed by the same affliction, came there in devotion and stayed in that same place for some time. And when he frequently looked at the supports of many lame men, already rejoicing in their recovery, hanging from the wall, he himself also began to consider his own health, [III] and with his pallid face cast down to the ground, to invoke Christ more attentively. When he did this more frequently, he obtained the health for which he had prayed. These two, to this day repaying the exchange of the grace they had acquired, have devoted themselves to suitable service in the cattle-stables, so that they might render their due service there where they had obtained the step of health.

Chapter 4.

[5] If I should wish to weave ^a discourse about all the lame who have there obtained the use of their feet, the day would fail before the evidence of the very many signs. Nevertheless, those things which come to memory I do not think should be passed over in silence, since, as we read, the works of God are to be narrated, [IV] whose judgments are inscrutable. And therefore let us hasten to recall to mind ^a certain woman, Manswinda, so that we may also narrate how she was cured. Coming from the estate called Truthinga and seeking the healing of body and soul in the monastery (for she was deformed and disfigured by the weakness of her feet), she directed the voices of prayer from her mournful breast to heaven for ^a long time, and begged with prolonged entreaty that the Almighty might deign to have mercy upon her. To whom the divine power and compassion were soon at hand, and restored in full the ability to walk which she had lost.

Chapter 5.

[6] In the very village in which the famous monastery is situated, there was ^a boy named Beretgisus, in whom the life-giving Trinity deigned to work the very same sign. For he had been deprived of the ability to walk for three years, so that he seemed to be fit for the exercise of no fruitful work. His mother, named Ratila, filled with excessive sorrow, took him up and carried him to the health-giving basilica, and there set him before the eyes of the Divine Majesty, [V] and with tears and groaning she sought His unspeakable compassion. The Lord, therefore, seeing from the lofty dwelling of the heavens the woman's faith, healed the infant, and by the mother's prayers made him able to walk. Upon hearing this, the mistress of both handed over the little child to the same church to be possessed by perpetual right, so that there, as long as he should live, he might render the duties of service where he had merited to receive the strength for serving.

[7] [VI] Likewise ^a certain Roman came and lay miserably in the northern portico with the cart in which he had been brought; on the following day he merited the ability to walk.

Chapter 6.

[8] It happened moreover at ^a certain time that the Lady Hildegard, daughter of the peaceful King Louis, came to the aforesaid monastery for the sake of prayer, together with the most famous Count Luitpold. Not unmindful, therefore, of the benefits of the holy Virgin, especially since she knew and believed that many miracles had been performed there and were being performed nearly every day, she brought in her following retinue one mute from birth, so that if by heavenly disposition he should deserve to receive the most welcome gift of directed speech, she might believe more openly what she had heard, while the things seen would give credence to the things heard. Luitpold also, as I suspect, touched by no different desire, brought with him on the journey ^a lame man. When they had rested there that night, at the coming of the morning office, all hastened quickly into the church. And when the handmaids of God serving there had begun to sound forth the harmonies of the Lord, with those who had brought the aforesaid afflicted ones also standing by, a mute man is healed the mute man, the bond of his tongue being loosed, began to utter speech with ^a clear voice and to praise the wondrous God in His Saints with the jubilation of his heart. And not only he, but also all who were present at the morning office, praised Almighty God. Seeing therefore that the outcome of the event had fulfilled what he had desired, filled with the great jubilation of ^a gladdened heart, with hands raised to heaven, he gave thanks to Almighty God.

[9] Lame man VII Then, at the following moment of the same happy hour, the staff-bearer lame man of the aforesaid Count Luitpold began to leap joyfully and to bless his Savior fittingly. The same venerable Count also, when he learned that his lame man whom he had brought was leaping and praising God, exulting with the joy of his heart, blessed the wondrous Lord.

[10] So that the gladness of the two rejoicing might be more abundantly increased, two evident and open miracles were strengthened by ^a third. VIII For ^a certain mother of ^a little lame boy, when she had seen the two preceding signs plainly displayed, herself also brought forward her son, whom she had brought forth in ^a lamentable birth, to be healed. Thus, with the two preceding ones having been healed, at last, before the eyes of all who stood by, the third was healed. Upon seeing these three miracles, the two who had especially desired them returned to their homes, narrating these things among many others.

CHAPTER II

A demoniac woman freed and four blind persons given sight through the patronage of Saint Walburga.

Chapter 7.

[11] Reason now compels me to impose an end upon the foregoing matters which have been enumerated thus far, so that I may be able to turn my pen to the other things which must be narrated. For manifold things are enumerated in manifold ways, and matters arranged in order are distinguished by their proper circumstances. Setting these aside, let us return to the order which was begun. The enemy, the devil, always hostile to the human race, invaded ^a certain humble woman named Matsuinda with ^a lamentable seizure and shook her with various afflictions. A demoniac is freed Being therefore wholly possessed by the demon and miserably held captive by so great an enemy, she began to run about from place to place, wandering and erring, terrifying with the gnashing of teeth, dreadful with the sound of manifold noises: so that in the manner of her appearance she showed as many varied forms as the thousand-formed enemy of diverse arts frequently exhibits in himself to men. And when she more and more frequently flew alone with eager haste from the regions of the Danube river to the monastery and brought the greatest terrors to the nuns, they, fearing lest that cunning serpent might, having seized an opportunity, contrive something of his work in their very household, ordered her to be taken back to the place whence she had come with great threatening. After ^a short space of time had elapsed, she again ran alone to the same monastery with her former terror and struck fear into all the handmaids of God. They once more caused her to be taken back with the greatest speed and fearfully forbade her to attempt to approach the same place further. But it availed nothing. For immediately upon being taken back, she returned to the monastery. This she did for so long ^a time until, freed from the enemy by the prayer of the most kind Virgin, she returned with the desired health.

Chapter 8.

[12] A certain father of ^a household from the region of Swabia, distinguished by the name Frideloi, was driven by necessity together with his wife named Otfrida and his daughter Reginhilda to seek the aid of the Virgin. For their aforesaid dearest daughter, blind persons given sight while one day she was occupied in women's work and wished to complete I know not what from the same, was suddenly deprived of the dignity of sight. [I] Her aforesaid parents, although they looked upon their bereft daughter with ^a troubled countenance, nevertheless had the firmest hope in the protection of the ever-to-be-named Virgin. For they believed that if they brought their blind daughter to her house, by the continuous compassion of Him who looks down from heaven, the blindness would be wiped away and the way of light would be made open for her. Health therefore followed faith, when the parents who had brought the blind daughter to the Virgin immediately led her back seeing.

Chapter 9.

[13] It is reported that from the provincials situated on this side of the Rhine, ^a certain pilgrim named Adalbert, blind from birth, mixed among the crowds of other needy people, came to the house of the Virgin for the sake of seeking sustenance. For it was the holy days of Lent, during which sustenance is more abundantly provided to the poor for the redemption of the soul, and the church is more frequently visited by the faithful. [II] When he came there and took the distributed provisions of those who shared, after his body had been refreshed with outward food, he also began to ponder in his mind how he might be freed from the blindness of his eyes. When he had heard from many that the Virgin illuminated the blind, he himself also strove to cry out to her with all his heart concerning his dark blindness. When the Lord saw his faith, and heard in heaven the prayers of the Virgin praying for the wretched man, He mercifully ministered to the blind man humbly petitioning on earth the light which he had never beheld.

Chapter 10.

[14] It happened therefore at ^a certain time that the virtuous and pious Bishop Erchanbold visited the same monastery, according to his more frequent custom, for the sake of admonishing and strengthening the handmaids of God in the fear of God, [III] and with honeyed lips sowed in them the entrusted provision of holy preaching. And while he was still staying in the same cell and laboring more attentively to win souls for Christ, ^a certain poor man from the regions of Francia, blind from birth, arrived with ^a company of clerics and paupers carrying banners and singing "Lord, have mercy" in ^a melodious voice, and with whatever effort he could, he entered the basilica with his fellow travelers. And when with knees bent he raised also the fiber of his heart in prayer, and the pious Lord graciously inclined His placid ear and heard the prayer poured forth by the poor man, He bestowed by His marvelous power the light which nature had denied. Upon seeing this, the Bishop and all who were present at the miracle rendered praises to God in the highest.

Chapter 11.

[15] It does not seem unfitting if the following miracle be compared to the preceding one, since that man was blind who, as we said, plainly received light there; and this one also, [IV] about whom the narrative is woven, was bereft of sight, who also merited to see the day in the same church. For when the festive solemnity of Easter had passed, and the following week after the Sunday in White Garments was approaching, the Count named Adalbert, from the countryside of the illustrious Franks, sought the monastery. When there, standing in the basilica with his retinue listening to the divine office, ^a certain unknown blind man was also present, having been brought among the rest. Without delay, after ^a most humble prayer was made to God, the light put his night to flight from his eyes, while all present looked on and marveled. And when he recognized such ^a power wrought in himself, he rendered praise to his Creator and Restorer. And returning sound and unharmed to his homeland, he proclaimed everywhere he could what the divine mercy had wrought in him.

CHAPTER III

A marvelous voracity and loathing of food driven out through Saint Walburga.

Chapter 12.

[16] Two miracles unheard of through the ages and very difficult for untutored minds shall I relate at the end of this little book, by the favor of heavenly compassion. A woman limping after an illness But for the Creator all things which He wills to do from His creature are believed to be most easy, and therefore let what I relate seem doubtful to no one, because before I wrote it I had it sufficiently proven. The inhabitants call the estate in the district of the Swabian Field Drutelingam, in which ^a certain woman named Friderada, while serving more familiarly than the rest in the attendance of her lord Edirammis and his wife her mistress by day and by night, was struck by an unexpected affliction of punishing injury and began to suffer ^a severe bodily illness. While she labored miserably in this for ^a space of nearly two years, touched by heavenly compassion, she obtained the gift of ^a small alleviation. When therefore she gradually felt the vigor of strength returning to her, there grew in her also so great

a voracity that, with the most greedy desire of gluttony increasing daily, and suffering from voracity she could scarcely be filled by any food placed before her or any draught of drink served. And while her relatives, joined by the bond of blood, daily provided her with very much, and she always sought more, their resources already nearly failing, they began to consider anxiously what they should do about her. For she had not yet merited to obtain the use of her feet: but with her stools, wherever she could, she wretchedly dragged herself, and mourned that she had always lost her strength while her body was still in its prime. There was in her the greatest shame from the intemperance of gluttony, as she herself related to me; she grieved unspeakably because her tearful illness had inflicted curvature upon her. She meditated on how great her devotion had been in the service of her masters while she was still strong, and how great and unexpected was the affliction of her sinful flesh that now pressed upon her. Then, having taken most happy counsel with her relatives, with ^a wailing breast and sighing voice she petitioned her mistress to be worthy to be conveyed to the oratory of the holy Virgin. When she had come there, she recovers the use of her feet and after spending two days in prayer, with the third day providing light to all, she obtained the health of her feeble gait. When this miracle had been accomplished, it was immediately reported to the master of the same handmaid. Rejoicing at this, together with his wife joined to him and all his household, having taken the direct road to the monastery where the handmaid had been healed, they came and found the truth of the event, just as they had learned by report. They then, as ^a gift of suitable donation, joyfully wished to hand over to the altar the same handmaid of their own right and dominion, in whom the sign had been shown, so that she might continually serve there among the other women serving there. But Liubila refused this and, commanding her to remain in the same place for some time, after ^a few days sent her back to her masters, sound and unharmed.

[17] But immediately upon her return, she fell ill. The aforesaid lord of the humble woman, seeing that it had not been sound counsel that she had been removed in any way from the monastery, especially since he plainly saw that she was again being divinely visited, judging it more prudent that he should openly transfer her from his own right to the dominion of the Virgin, she loses and recovers the use of her feet ^a second time again with ready willingness of mind he had the handmaid, stung by bodily illness, brought back to the monastery, freed her from his service in perpetuity, and having completed ^a most firm act of transfer, restored her to the Virgin's service. When he had done this, she immediately recovered. When therefore she saw herself to be strong, she began to be most joyful at the health she had acquired.

[18] But being more frequently touched by the very great appetite of gluttony, there grew in her also immoderate sadness with shame. It seemed good to her at last that the enormity of her confusion should be disclosed more secretly to one of the nuns by ^a medicinal confession, her voracity disclosed to ^a nun so that by the working of divine power she might deserve to be rescued from the same. And when, having watched for the opportunity of ^a suitable time, she observed Deithilda, the procuratress of the same church, stationed in ^a more remote place, she confessed her shame with stammering lips and entreated with all the effort of her mind that she might have mercy on her with the aid of holy prayer and the firmness of reasonable counsel. it is removed by blessed bread But she, as is the manner of those who fear the Lord, when she heard the tearful confession of the outcome of her misery from the one diligently confessing, was moved to compassion with ^a sympathetic spirit, and first, after prayer had been completed, she began diligently to inquire by what counsel she might be able to heal her. Then it came to mind that ^a portion of blessed bread should be given to her, and thus the appetite of her evil desire might be taken away. Having therefore summoned Himond, ^a venerable and upright Priest, as his appearance indicates, she asked that the bread which had been brought be blessed by him at once. He immediately, as is the custom of those who bless, blessed it and gave it to the woman to be consumed. nausea succeeds When therefore she tasted it, the hunger gradually began to withdraw, so that in ^a wondrous manner, just as it had previously grown, accumulated from day to day, so afterward, as if its strength were broken, it withered away, weakened. Thus, in place of hunger, as loathing increased, in the end she could eat nothing other than cheese or milk; and whenever thirst forced her to drink something, she took only milk instead of common drink. And this continued for nearly half ^a year. Afterward, however, whenever she received these same gifts of God to taste, she immediately spat them out.

[19] And when she more and more frequently received the same food and drink, and as often as she took it, bent over and rejected it, seeing that she could not endure the labor of spitting any longer, she petitioned with sufficiently lowly humility from the already named handmaid of God, Deithilda, that she should provide her with no sustenance of food; since she had lost everything that had been given to her. she abstains from all food and drink Then the handmaid of God, when she heard the words of the one persuading, indeed pleading, although unwilling and reluctant, consented. Yet she began to marvel greatly how the body of ^a living person, without the sickness of ^a grave illness weighing upon it, could subsist without the sustenance established from the origin of the world. There grew therefore, together with wonder, ^a power unexperienced since the ages, which the compassionate and merciful Lord had wrought. Therefore, the aforesaid handmaid of God, undoubtedly burning with what to do about her, at length sent her to the church which is situated in the same village near the monastery of the Virgin, across from the mountain, and commended her with the greatest diligence to one of her fellow-sisters who had been stationed there in the capacity of procuratress. That one, not ignorant of whence the matter had come, received her, for six weeks and guarded her with all diligence, and kept her with her for nearly six weeks, during which she neither ate anything else nor took any bodily drink.

[20] When these weeks were completed, Deithildis came to the basilica to visit the fasting woman. When she had inquired more attentively about her condition and manner of life, she heard, as she had heard before, that she had fasted from all food and drink for twice three Sabbaths six weeks. Then she, as is customary with women, who are accustomed to soothe someone with many charming blandishments in order to incline them by their words, began to approach her with gentle encouragements, speaking thus: "Have mercy, O wretched woman, on your body already nearly lifeless; have mercy on your perishing soul, which is already, as it were, penetrating the gates of hell. For who that is living, if deprived of the consolations of sustenance, would not immediately be deprived of life? Who that is dead, while still alive in the body, did not live by such aid? Do not," she said, "do not, dearest daughter, seduce yourself with such obstinacy; rather, hasten to come to your senses and take some food or drink, consulting your own interest. For who, recognizing such ^a report about you, would confess it to be anything other than ^a joke and ^a delusion, with persistent persuasion since truly no one can testify that anyone lives except by bodily sustenance? Act therefore: hear the voice of the faithful counselor, the handmaid of the Virgin of God, and tasting ^a little of the nourishment of common food and the liquor of drink, resume your strength, so that you may be able to live in peace with us equally. For the pallor shows on your skin that the passage of bitter death will shortly snatch you away. But if you are being deceived by some fraud of the enemy, confess, daughter, confess, and do not be ashamed. I believe for certain that if you do so, you will immediately be rescued by the power of Christ and the prayer of the holy Virgin. It is not fitting, I confess, that such ^a thing should reach the ears of reprobate minds, which always strive to oppose the powers of Christ and from their most vain falsehood to pervert the living truth: lest, when they hear such an absurd story, they begin to disparage the worker of wonders, and cry out with snarling mouth that we, her devout handmaids, are liars: and so it may happen that the many miracles which have been and are being performed in this happy place may be concealed by one unheard-of and therefore incredible prodigy." Upon hearing this, the little handmaid, pricked in heart, wished indeed to taste something, but could not, she drinks cider because, as I believe, the divine nourishment was feeding her. But lest she should despise the gentle and persuasive words of the encouraging handmaid of God, she asked for cups of what they call the lesser cider (for it is lesser because it comes after the first) to be offered to her. When she had drunk ^a little of it with her lips pressed to the vessel, it immediately burst out through her thin eyes she emits it through her eyes and nose and also through her fragrant nostrils, so that she immediately lost the sight by which she was accustomed to perceive temporal light. Then again she was carried thence blind from the basilica in which she was then staying to the oratory of the Virgin, having previously been left in the aforesaid church for two

days. Coming therefore blind and standing there fasting according to her former custom, after ^a short space of time had passed, she was graciously visited by the Lord and merited to receive the health of the sight that had been taken away.

[21] She persisted, however, in the same abstinence in which she had long persisted, marvelous to all. she receives her sight And when the mother of the household, Liubila, and the other handmaids of God staying with her marveled greatly at this matter, having at length taken sound counsel, they quickly went to the venerable Bishop, to whose dominion and diocese the same monastery belongs, and narrated the matter in order, as it had been done from the beginning: again carefully observed, she abstains from all food and drink so that such ^a sign, if indeed it seemed probable and efficacious, might be confirmed by the judgment of him by whose pronouncement it was fitting that it be either affirmed or denied. When he heard, he was astonished; yet he did not clearly believe. For he feared lest, deceived by some thousand-formed cunning of the deceiver, it might mislead the sight of men, and while she was stationed in remote places, she might receive common sustenance. He feared on the other hand lest, if he should not believe the admirable sign when the reasoning of truth dictated it, he might incur the guilt of an offense. Wherefore, being prudent, he took counsel with his own, and to Meginpert, the Priest who served that same altar, he ordered again and again by pontifical authority that he should take the handmaid of whom we speak into his custody and keep her for six full weeks with the greatest diligence and industry, so that if the cunning of the devil was deceiving human sight, he might observe more carefully. Which the aforesaid Priest both observed most diligently and reported most faithfully to the inquiring Bishop. Then the Bishop, with all doubt wiped away, believed as if now compelled, and confirmed by his authority that it should be believed by all. Thus therefore she still stands fasting, from the third year after the solemnity of the Confessor of Christ, Martin, with the year's cycle turning, until this present day. Yet she works, according to the measure of her ability, except for the Eucharist whatever has been entrusted to her. But when she has received the heavenly Eucharist, unless she immediately goes to sleep with all haste, she stands on the verge of vomiting: and by this one remedy, as she testifies, she recovers. It is marvelous that ^a human body should not abhor fasting and yet remain living and walking upon the earth. But everything which seems impossible here is believed to be possible for the almighty Christ. Who, though He was God and the image of the Father, being made man for men, contrary to the nature of His essential Deity, willed the body which He had assumed to be capable of suffering, and therefore He who Is grants to be all that is; because in Him consists what is.

LIFE II OF SAINT WALBURGA

by Adelbold, Bishop of Utrecht. From the Utrecht manuscripts and three others, collated with Capgrave, the Historia Sanctorum printed about 175 years ago, Surius, and Breviaries.

Walburga the Virgin, Abbess of Heidenheim in Germany (Saint)

BHL Number: 8766

By Bishop Adelbold, from manuscripts.

CHAPTER I

The deeds of Saint Walburga, her death, the translation of her body.

[1] After the nation of the English, dear to God, was converted from the error of paganism to the truth of Christianity through the apostolate of the memorable Pope Gregory, from England to Germany came many, for the sake of the reward of heavenly hope, from their number journeyed beyond their maritime homeland all the way to the Empire of the Franks. Among whom, the holy Boniface, when he had arrived in this foreign province, obtained for himself, as it were, his native land, when he obtained the Chair of the Archbishopric of Mainz on account of his merits. Saints Boniface, From the forest of the same English island also burst forth to us here three most fruitful trees, Willibald, Wunibald, Walburga namely two brothers of the same womb, Willibald and Wunibald, with their sister Walburga, dearest to God and men: of whom the former, namely Willibald, being ordained by the aforesaid Boniface, was promoted to the pontificate of the Church of Eichstatt: and there, leading an angelic life, at length he departed most blessedly -- he did not perish. The other, however, devoting himself entirely to the service of Christ and spurning all worldly things utterly, chose for himself the place called Heidenheim as his dwelling. And there, fortified by continual prayers, strengthened by hope, armed by faith, most strenuously completing even to the departure of his soul the same monastic life which he had undertaken with his brother, he exhorted many after him as ^a leader to the rule of living well.

[19] And when she more and more frequently received the same food and drink, and as often as she took it, bent over and rejected it, seeing that she could no longer endure the labor of spitting, she petitioned with sufficiently lowly humility from the already named handmaid of God, Deithilda, that she should provide her with no sustenance of food; since she had lost everything that had been given to her. she abstains from all food and drink Then the handmaid of God, when she heard the words of the one persuading, indeed pleading, although unwilling and reluctant, consented. Yet she began to marvel greatly how the body of ^a living person, without the sickness of ^a grave illness weighing upon it, could subsist without the sustenance established from the origin of the world. There grew therefore, together with wonder, ^a power unexperienced since the ages, which the compassionate and merciful Lord had wrought. Therefore, the aforesaid handmaid of God, undoubtedly burning with what to do about her, at length sent her to the church which is situated in the same village near the monastery of the Virgin, across from the mountain, and commended her with the greatest diligence to one of her fellow-sisters who had been stationed there in the capacity of procuratress. That one, not ignorant of whence the matter had come, received her, for six weeks and guarded her with all diligence, and kept her with her for nearly six weeks, during which she neither ate anything else nor took any bodily drink.

[20] When those weeks were completed, Deithildis came to the basilica to visit the fasting woman. When she had inquired more attentively about her condition and manner of life, she heard, as she had heard before, that she had fasted from all food and drink for twice three Sabbaths. Then she, as is customary with women, who are accustomed to soothe someone with many charming blandishments in order to incline them by their words, began to approach her with gentle encouragements, speaking thus: "Have mercy, O wretched woman, on your body already nearly lifeless; have mercy on your perishing soul, which is already, as it were, penetrating the gates of hell. For who that is living, if deprived of the consolations of sustenance, would not immediately be deprived of life? Who that is dead, while still alive in the body, did not live by such aid? Do not," she said, "do not, dearest daughter, seduce yourself with such obstinacy; rather, hasten to come to your senses and take some food or drink, consulting your own interest. For who, recognizing such ^a report about you, would confess it to be anything other than ^a joke and ^a delusion, with persistent persuasion since truly no one can testify that anyone lives except by bodily sustenance? Act therefore: hear the voice of the faithful counselor, the handmaid of the Virgin of God, and tasting ^a little of the nourishment of common food and the liquor of drink, resume your strength, so that you may be able to live in peace with us equally. For the pallor shows on your skin that the passage of bitter death will shortly snatch you away. But if you are being deceived by some fraud of the enemy, confess, daughter, confess, and do not be ashamed. I believe for certain that if you do so, you will immediately be rescued by the power of Christ and the prayer of the holy Virgin. It is not fitting, I confess, that such ^a thing should reach the ears of reprobate minds, which always strive to oppose the powers of Christ and from their most vain falsehood to pervert the living truth: lest, when they hear such an absurd story, they begin to disparage the worker of wonders, and cry out with snarling mouth that we, her devout handmaids, are liars: and so it may happen that the many miracles which have been and are being performed in this happy place may be concealed by one unheard-of and therefore incredible prodigy." Upon hearing this, the little handmaid, pricked in heart, wished indeed to taste something, but could not, she drinks cider because, as I believe, the divine nourishment was feeding her. But lest she should despise the gentle and persuasive words of the encouraging handmaid of God, she asked for cups of what they call the lesser cider (for it is lesser because it comes after the first) to be offered to her. When she had drunk ^a little of it with her lips pressed to the vessel, it immediately burst out through her thin eyes she emits it through her eyes and nose and also through her fragrant nostrils, so that she immediately lost the sight by which she was accustomed to perceive temporal light. Then again she was carried thence blind from the basilica in which she was then staying to the oratory of the Virgin, having previously been left in the aforesaid church for two

days. Coming therefore blind and standing there fasting according to her former custom, after ^a short space of time had passed, she was graciously visited by the Lord and merited to receive the health of the sight that had been taken away.

[21] She persisted, however, in the same abstinence in which she had long persisted, marvelous to all. she receives her sight And when the mother of the household, Liubila, and the other handmaids of God staying with her marveled greatly at this matter, having at length taken sound counsel, they quickly went to the venerable Bishop, to whose dominion and diocese the same monastery belongs, and narrated the matter in order, as it had been done from the beginning: again carefully observed, she abstains from all food and drink so that such ^a sign, if indeed it seemed probable and efficacious, might be confirmed by the judgment of him by whose pronouncement it was fitting that it be either affirmed or denied. When he heard, he was astonished; yet he did not clearly believe. For he feared lest, deceived by some thousand-formed cunning of the deceiver, it might mislead the sight of men, and while she was stationed in remote places, she might receive common sustenance. He feared on the other hand lest, if he should not believe the admirable sign when the reasoning of truth dictated it, he might incur the guilt of an offense. Wherefore, being prudent, he took counsel with his own, and to Meginpert, the Priest who served that same altar, he ordered again and again by pontifical authority that he should take the handmaid of whom we speak into his custody and keep her for six full weeks with the greatest diligence and industry, so that if the cunning of the devil was deceiving human sight, he might observe more carefully. Which the aforesaid Priest both observed most diligently and reported most faithfully to the inquiring Bishop. Then the Bishop, with all doubt wiped away, believed as if now compelled, and confirmed by his authority that it should be believed by all. Thus therefore she still stands fasting, from the third year after the solemnity of the Confessor of Christ, Martin, with the year's cycle turning, until this present day. Yet she works, according to the measure of her ability, except for the Eucharist whatever has been entrusted to her. But when she has received the heavenly Eucharist, unless she immediately goes to sleep with all haste, she stands on the verge of vomiting: and by this one remedy, as she testifies, she recovers. It is marvelous that ^a human body should not abhor fasting and yet remain living and walking upon the earth. But everything which seems impossible here is believed to be possible for the almighty Christ.

LIFE II OF SAINT WALBURGA

by Adelbold, Bishop of Utrecht. From the Utrecht manuscripts and three others, collated with Capgrave, the Historia Sanctorum printed about 175 years ago, Surius, and Breviaries.

Walburga the Virgin, Abbess of Heidenheim in Germany (Saint)

BHL Number: 8766

By Bishop Adelbold, from manuscripts.

CHAPTER I

The deeds of Saint Walburga, her death, the translation of her body.

[1] After the nation of the English, dear to God, was converted from the error of paganism to the truth of Christianity through the apostolate of the memorable Pope Gregory, from England to Germany came many, for the sake of the reward of heavenly hope, from their number journeyed beyond their maritime homeland all the way to the Empire of the Franks. Among whom, the holy Boniface, when he had arrived in this foreign province, obtained for himself, as it were, his native land, when he obtained the Chair of the Archbishopric of Mainz on account of his merits. Saints Boniface From the forest of the same English island also burst forth to us here three most fruitful trees, Willibald, Wunibald, Walburga namely two brothers of the same womb, Willibald and Wunibald, with their sister Walburga, dearest to God and men: of whom the former, namely Willibald, being ordained by the aforesaid Boniface, was promoted to the pontificate of the Church of Eichstatt: and there, leading an angelic life, at length he departed most blessedly -- he did not perish. The other, however, devoting himself entirely to the service of Christ and spurning all worldly things utterly, chose for himself the place called Heidenheim as his dwelling. And there, fortified by continual prayers, strengthened by hope, armed by faith, most strenuously completing even to the departure of his soul the same monastic life which he had undertaken with his brother, he exhorted many after him as ^a leader to the rule of living well.

[2] After the departure of these brothers, their sister Walburga, the ornament of the entire female sex after the Blessed Mary, making herself an imitable example to all whom she could, was appointed mother of the household over the same convent of young women at the aforesaid place of Heidenheim, always most efficacious in all things which she might ask of Christ. she becomes Abbess at Heidenheim It happened there once at the evening hour, when she herself was returning from the church to her dwelling, that ^a certain guardian of that same church, named Guomerandus, as the shadows of night fell, stupidly refused to provide ^a light to Walburga when she requested one. Maintaining an unconquerable patience at this injury, after the little company of nuns had dined and the divine praises had been completed, by night they are illuminated by ^a heavenly light she went to the dormitory. Then immediately, in ^a wondrous manner, so great ^a brilliance of light shone forth there that it seemed to penetrate the floor of that same dwelling, and it persisted thus until the morning praises. All the God-consecrated Virgins, astonished and exulting, ran to the bed of their most devout Mother of the household, and informing her of the immensity of the heavenly radiance, she, bursting into tears, with eyes and hands raised to God, said: "To you, Lord Jesus Christ, whom I, your humble handmaid, resolved to serve from the cradle, I give thanks for this bestowed gift, who have deigned to console me, unworthy, with the aid of your light for the exercising of the minds of your handmaids who cling to me, and have dispersed the darkness of foul horror with the rays of your clemency: and this I ascribe by no means to my own, but to the merits of my brothers, that is, your

servants."

[3] After the death of the most blessed Bishop Willibald, the brother of Saint Walburga, it happened that she, as the nature of the female sex is known to be, was afterward of intolerable impatience on that account. going out by night Then at ^a certain evening time, with none of her household knowing, she went out from the monastery and came to the house of ^a certain wealthy man: and she stood alone before his doors like some unknown pilgrim. The master of the house, seeing her and ignorant of who she was, she scorns the ferocity of dogs was agitated together with all his household, lest the rapacious boldness of his dogs should tear her to pieces in their savagery: he ordered her to declare at once who she was. Then she said: "By no means do I fear what you dread, that dogs can touch me with ^a cruel tooth, nor will they be able to bite Walburga (for so I am named). For He who brought me here to your house unharmed will be able to lead me back uninjured to the place whence I came: and He will bestow upon your house the comfort of healing, if you believe with all your faith that He is the physician of physicians." Upon hearing this, the illustrious man immediately sprang from the place where he was sitting, and his spirit shaken, he asked why so noble ^a maiden and handmaid of Almighty God had been standing at his door. Then, receiving her with all veneration, he rendered her all the service of due attendance. At the hour of nighttime rest, when asked she heals ^a dying girl by her prayers where she wished to rest, she answered that she wished to rest nowhere else than in the bedchamber in which his daughter lay, brought to the point of death by ^a severe illness, whose funeral rites were already being prepared by father and mother. While they were wailing from excessive grief, she entered the bedchamber, and passing the whole night without sleep, with prayers poured forth to the Lord throughout the night, on the morrow the girl recovered with the most complete health. The parents, seeing this miracle, rendering manifold thanks to Almighty God, who kills and makes alive, who strikes and heals, brought many gifts to the Virgin most beloved of God and men, and commended themselves to her most sacred prayers. But she, refusing the preciousness of the gifts and loving Christ alone above all things, returned to the monastery; and the more she was found to perceive the divine clemency to be vigorous in herself, the more she adapted herself from day to day to the excellence of ^a more austere life.

[4] After these two miracles, among others known to us, performed in her lifetime, she dies in holiness the most blessed Virgin, strengthened in God, having utterly overcome the world with its concupiscences, made imitable in all religious observance to all who followed her, at length triumphing over this world, she died and departed most blessedly to paradise, about to receive the prize of her triumph: and in the same monastery in which she had always served Christ as ^a handmaid, she is buried she was buried with the greatest honor.

[5] After ^a short time from this, the Pastors of that same Church in which Saint Walburga was interred having died, it happened that the venerable man Otgar obtained the Chair of the Church of Eichstatt, who, when he had attended to the same monastery in which the body of the blessed Virgin was buried with less honor than reason demanded, she reproaches Bishop Otgar for his neglect of her burial place one night through ^a vision the holy Virgin is reported to have addressed him with these words: "Why," she said, "Otgar, Bishop worthy of God, have you been willing to keep the monastery in which my body is deposited so negligently until now? For I am daily trampled by the drunken feet of servants gathering there, and pressed down by common footsteps. Soon indeed you shall know, for I shall reveal to you some such sign by which you shall discover that you have not acted rightly toward me and the house of God; so that, if you recognize yourself guilty on that account, you may deserve pardon." That this was not ^a false vision, the outcome of events proved after not much time. For immediately thereafter, when the walls of the same edifice had been raised, and the projecting framework of beams was to be placed upon the walls on the following day, by night the northern wall suddenly collapsed to the ground; and it struck no small terror into both the household and all those dwelling round about. When morning came and all had assembled in fear at this spectacle, the guardian of the same church, named Reginfried, communicated this to the aforesaid Bishop Otgar through the swiftest messenger. When he heard this, immediately understanding that the vision which he had seen had been fulfilled, he hastened there; and with all speed he restored the church with his most devout compatriots and dedicated it. After ^a year had passed, therefore, the aforesaid Bishop ordered his Archpriests Walco and Adhalung, together with ^a certain nun named Liubila, she is transferred to Eichstatt to go there, so that they might exhume the body of Saint Walburga with the greatest diligence and with the clanging of bells and harmonies of hymns and all reverence transport it to the monastery of Eichstatt: which they accomplished with all popular rejoicing on the 21st of September. But also at the command of the same Bishop, three days later, taking the remains of Saint Walburga's brother Wunibald from the same church on the 24th of September, they translated them to the same place.

p. The Utrecht manuscript reads audierat "had heard".

q. Surius reads: "Valto and Alungus, with Hubila."

r. The Utrecht manuscript reads octavo "on the eighth".

s. The same reads quinto "on the fifth".

CHAPTER II

A portion of the relics of Saint Walburga given to Abbess Liubila. Voracity and other diseases removed.

[6] But after the most blessed Walburga had deigned to visit the territory of Eichstatt through her own person, it happened afterward that the aforesaid nun Liubila was so constricted by her own relatives, who greatly envied her, that she was nearly expelled, as violently as ingeniously, from her maternal inheritance. But most salvifically anxious, having taken counsel, she petitioned Ercenbald, the Bishop of the Church of Eichstatt, that relics of Saint Walburga might be granted to her, Liubila petitions for relics so that if she should prevail in obtaining her maternal inheritance, she would donate it to Christ and His Virgin Walburga by perpetual right. Because this took its beginning from God, it merited also to have from Him ^a most happy conclusion. In the year therefore of the Incarnation of the Lord eight hundred and ninety-three, under the reign of Arnulf, the sepulcher of the most blessed Virgin Walburga was opened, in which she had been placed in the time of Bishop Otgar, and on account of the burial having been less well cared for by the same Bishop, the sepulcher is opened in the year 893 as has already been described, she rebuked him very severely in ^a vision.

[7] A miracle unheard of since the beginning of the world occurred, established by manifold and most evident testimonies. A certain handmaid of ^a certain household, named Friderada, while she served more familiarly than the rest in the constant attendance of her lord and his wife, she is lame and suffers from voracity was seized by the affliction of ^a sudden illness: in which, while she was miserably tormented for two days, she somewhat recovered. But afterward so great ^a voracity grew in her that she could by no means be satisfied, but could scarcely be sustained. And while her relatives at first provided her with ^a very great abundance of food, and she desired ever greater provisions from day to day, they began to consider anxiously what to do about her. For she did not yet enjoy the ability to walk, but wretchedly crawled about on little stools. Then, by her own and her parents' counsel, she petitioned her mistress in the oratory of Saint Walburga she recovers the use of her feet to be worthy to go to the oratory of the aforesaid Virgin. Permission being granted, when she came and earnestly prayed, on the third day she obtained the health of her feeble feet. Upon hearing this, the lord of the aforesaid household, namely, and his lady, rejoicing exceedingly, hastened to reach that place, and gave the same handmaid to Saint Walburga as ^a permanent possession to serve there continually. But the aforesaid Abbess Liubila refused this, and permitting her to remain there for some time, after ^a few days sent her back unharmed to her masters.

[8] But as soon as she returned, she was seized by her former illness. again lame, she recovers the use of her feet The aforesaid mistress, seeing that it had not been good counsel that she had in any way been taken away from the monastery after her recovery, hastily brought her back and delivered her to the church in its own service, and she immediately recovered: but she was tormented by an intolerable appetite of gluttony. But while she labored greatly from this and was ashamed, having taken counsel she prudently confessed it to ^a certain Thiedilda, the procuratress of the same monastery, so that by her prayers she might be relieved from this insatiable voracity. She, having compassion on her affliction, she is freed from voracity by blessed bread devising ^a salutary counsel, caused her to receive ^a portion of blessed bread from ^a certain venerable Priest named Reimund. When therefore she tasted it, it gradually began in ^a wondrous manner to decrease and be annihilated, just as it had previously been accustomed to increase, so that at length she could eat nothing but cheese and drink only ^a very small amount of milk, for nearly half ^a year. she suffers from loathing of all food Afterward, however, the desire for bodily nourishment so utterly failed her that if she ever attempted to taste anything, she immediately vomited it. When she had become convinced that she could taste absolutely nothing without swift vomiting, she asked the aforesaid handmaid of God, Thiedilda, to provide her with no sustenance for life, since she had lost everything that had been provided. Then, astounded at ^a thing unheard of since the beginning of the world -- that any body could live so long without nourishment -- she was excessively agitated about what to do with her. At length she directed her to the other church of that monastery, situated nearby, commending her to one of her fellow-sisters who had been appointed procuratress there. She, receiving her, observed her with all diligence and kept her with her for nearly six weeks: during which it was most certain that she had eaten or drunk nothing.

[9] When these weeks were completed, the aforesaid Thiedildis came to visit her and ascertained what had happened. Then the handmaid of God, Thiedildis, began to exhort her in various ways and with blandishments, saying: "Do not, dearest daughter, do not seduce yourself with such obstinacy, but rather hasten to return to your senses and take some nourishment, consulting your own interest; but if you are being deceived by any phantasm, confess, daughter, and do not be ashamed: I believe for certain that if you do so, you will soon be helped by the prayers of our Lady." Upon hearing this, blushing from the excessive rebuke, compelled, she attempted to taste something, but could not. But lest she seem to despise the persuasive words of the encouraging handmaid of God, she asked to be given some of the lesser cider. When she had unwillingly tasted ^a very little of it, upon taking food she becomes blind immediately the small amount she had tasted burst out through her nostrils and through her eyes, so that she was immediately made blind. Then, brought back to the monastery, after not much time she recovered her sight: she is healed but she persisted in the same abstinence that had previously detained her, astonishing to all. And when the aforesaid mother of the household and the whole congregation of maidens were exceedingly astounded at this unheard-of matter, having taken counsel, they went to the venerable Bishop to whose diocese the same monastery was subject, and narrated the matter in order from the beginning, so that it might be discerned and determined by his prudence concerning this incredible sign. He, however, upon hearing this, was astounded, by no means credulous, and feared that, deluded by some thousand-formed cunning of the devil, it might deceive the sight of men, and that the sustenance of nourishment might be administered to her by some art while she was placed in more secret locations. Then, having taken counsel with his own, and summoning from the monastery of Saint Walburga ^a very devout Priest, he ordered again and again by pontifical authority that he should take the same handmaid of whom we speak into his custody and most carefully observe her, lest any cunning should deceive human eyes. Which he also did, and having most diligently ascertained it to be just as it had been previously narrated, he reported it to the Bishop. Then the Bishop, with all doubt wiped away, believed as if now compelled. Thus therefore she still stood fasting for three years from the Mass of Saint Martin until that day. She worked, nevertheless, according to the measure of her ability, whatever had been enjoined upon her. Whenever she strove to receive the Eucharist, she receives only the Eucharist unless she went to sleep with all haste, she soon stood on the verge of vomiting. Whatever, therefore, now seems impossible to human weakness, let it be believed to be entirely most easy for the Divine Majesty.

[10] Afterward, therefore, the most prudent in all things, Ercambold, having sent there his Archpriests together with other men of good merit, commanded the body of the blessed Virgin to be exhumed, and when found, to be carefully handled. a portion of the relics is brought to Monheim Which, fulfilling this with great trepidation and with divine praises, they found by digging the relics of the most holy Virgin, greatly to be cherished, moistened as if by ^a thin dampness. Although they were so dewy, yet by no means could even one speck of dust adhere to the hands of those who handled them. When ^a portion of the body of the holy Virgin had been taken from the monastery of Eichstatt, as the Bishop had ordered, ^a most turbulent grief and wailing arose among the people of Eichstatt, who bewailed it as though their entire patroness had been taken from them. Meanwhile, when those longed-for gifts of patronage were being led with great glory of those rejoicing to the place called Monheim: an epileptic is healed ^a certain epileptic boy chanced to meet the bier laden with its sacred burden, and bowing beneath it, he received the very health which he had sought. Then suddenly, as all the travelers testified, so great ^a fragrance of scent blazed forth in that same place that the nostrils of those passing by or following the bier could scarcely endure it.

CHAPTER III

Various miracles wrought through the aid of Saint Walburga.

[11] After, therefore, the relics of the most holy Virgin had been placed upon the holy altar of the aforesaid monastery, on the following night it happened that Abbess Liubila was present there; and while she was detained there for three nights, suffering from ^a severe attack of gout, and had given herself over to sleep, there stood before her ^a certain Cleric of venerable white hair -- believed to be Bishop Willibald, the brother of Saint Walburga (who had long before donated his own property in that same place by hereditary right) -- and addressing her, he spoke thus: "Liubila, why do you sleep? Why do you not rise and go to the church?" To whom she said: "Why should I go now to the church, when the bells for Matins have not yet been sounded? For I cannot go there on foot by any means unless I am led by the hands of others." He said: "Go more quickly, do not delay, for Willibald has entered the same church with ^a great company, a paralytic woman is healed wishing to inquire of you carefully how you have stored away his holy sister." She immediately, as if suffering no ailment, arose; and leaping from place to place, she entered the basilica to which she was heading, and repaid acts of thanksgiving to the divine clemency and to the blessed Virgin for the health she had obtained.

[12] Moreover, ^a certain poor man, contracted from birth, so that he was regarded as some sort of prodigy, while among the many who flocked to the patronage of Saint Walburga he sought the consolation of both sustenance and remedy, one night the most blessed Virgin appeared to him as he slept and a contracted man commanded him to go to the church. When he replied that he dreaded the harshness of the cold and therefore did not even dare to raise himself from his place of rest, she replied to him with gentle words: "Go quickly, poor wretch, for I, protecting you from the harshness of this cold by which you are now afflicted, shall provide you with warm limbs; and as ^a small recompense for your restored health, you shall owe it to hang in the church the little stools which you still use with your bent limbs." Although most reluctantly going to the church and lingering there for ^a little while, he returned anxiously to his lodging. But when morning came, he returned there again and cast himself before the bier of the blessed Virgin, and around the third hour he suddenly began to palpitate and roll about and stretch himself on the pavement, and the little stools without which he could never transfer himself from place to place were thrown before the altar, as if divinely torn from his hands. And so, with all his limbs consolidated, he stood erect and walked, and growing strong, he afterward served in the same church, strong and unharmed, for the days of his life.

[13] A certain woman was also brought to the same monastery, named Reginsundis, so debilitated in all her limbs that she could by no means have been transferred anywhere unless either by ^a vehicle or by two persons carrying her with their arms bent between them. a paralytic woman She, having been set down before the altar upon which the bier of the Virgin was placed, obtained the swiftest health, so that without another's guidance she went most effectively by herself wherever she wished, glorifying Jesus Christ and the merits of the holy Virgin.

[14] Also ^a certain woman from the estate called Stofohem, named Geyla, when the annual feast day of the dedication of that church had come, and all in that region were celebrating, she alone, disdaining it with ^a brazen spirit, punished for working on her feast entered her heated winter room, and began to weave with nimble fingers of her right hand at the loom which she had previously set up for weaving; but when she had twice passed the ball of thread or weft, which she held in her hand, through the cloth, the ball miserably became stuck fast in her hand, with her whole forearm swelling: but the women who were present attempted to pull apart the enclosed ball thread by thread.

[15] A certain man named Ercambold, when already thirty-seven weeks had elapsed during which he had been unable to eat food or drink of any kind, yet he was not deprived of the ability to walk, except that he walked feebly wherever he wished. Only with rare yolks of eggs and ^a very small allowance of pulse he anxiously barely sustained his precarious life, bearing ^a most emaciated and feeble little body with ^a life distasteful to him, suffering from loathing of food nor was he at all pleased to touch with his lips the taste of wine or cider. Then, as he slept restlessly, ^a gentle voice thus addressed him: "Why," it said, admonished from heaven "languishing in sloth, neglecting the remedy for your health, do you thus utterly despair of your life? Act therefore upon what I now advise, confident of the recovery of your condition, and go quickly to the monastery of Monheim, and there you shall be aided by the merits of the blessed Virgin. And when you have arrived there more swiftly, you will find three nuns standing beside the altar, who will offer you the consecrated Blood of the Lord from the chalice; and when you have received it from them, the delight of eating and drinking will at once be associated with you and will prosper." coming to the relics of Saint Walburga Awakened, therefore, by the impulse of this most salutary voice, he was brought with the greatest speed to the aforesaid monastery, where, rising from prayer and finding three matrons standing beside the altar, he disclosed the vision he had seen: and as soon as he tasted from the holy chalice, there came to him ^a great desire for eating and drinking, and so, having acquired the remedy of eating and drinking and of all bodily health, he is healed he returned home unharmed with exceeding great exultation, and persevered in the same good health to the end of his life.

[16] There occurred something exceedingly marvelous, and, unless it were confirmed by the knowledge of very many persons, quite incredible (but to the Divine Majesty nothing is impossible) -- ^a sign unheard of until recently in all of time. While, therefore, ^a vast throng of people streaming together from every quarter was assembling at the basilica of Saint Walburga, there was present among them ^a certain unknown exile, standing or lying in the garb of ^a pilgrim, who among the rest prayed more attentively and urgently. A certain pilgrim, having given thanks at the shrine of Saint Walburga. Abbess Liubula, observing him, marveled that he had persevered more tearfully and persistently in prayer than the rest, and ordered him to be called to her; and she inquired most eagerly who he was and whence he had come. To whom he said: "I give thanks to God Almighty, who has deigned to deliver me, ^a most unworthy sinner, from the scandal of the greatest confusion, through the merits of the most holy Virgin Walburga. Which thing, as much you who are now present here, as all others, ought to hear from me rather than from others, the cured man declared how wondrous it is: and lest anyone suspect that I wish to deceive the divine conscience, I call God to witness, from whom nothing can be hidden, before whose altar I stand, though unworthy, and Saint Walburga, whose aid I sought under most powerful compulsion, that I shall relate nothing fictitious but only truthful things in this miracle, insofar as it is possible for human frailty."

[17] In the previous year also, in which the severity of ^a famine had afflicted many, it happened that two paupers were fleeing from that same harshness of famine, from place to place, from region to region; then it chanced that ^a certain third man, ^a poor man from ^a distant region, joined himself to them. Another pilgrim going to Saint Walburga. When they asked him where and whence he wished to travel, he replied that he, as it is known that many wished to do, was going to seek the patronage of Saint Walburga. Then those two said: "If you have the desire of going thither, count us as companions of the same journey and consolation, so that, traversing together the dangers of ^a very long distance, we may be strengthened by mutual assistance. For we too, intending to go to the same place, severely constrained by want of provisions and still walking fasting, can scarcely manage to walk with tottering step." To whom the simple fellow-traveler said: "Come, brothers, commending the length of our prolonged journey to the Lord Jesus Christ, let us put aside our anxieties. And since the time of midday rest is at hand, let us seek where ^a suitable little spot may be found for breaking our fast and resting ^a while." When this was found and they had reclined, and the earlier companions complained that they had no provisions with them, the third fellow-traveler who had joined them said: "Now rest, weary ones, and dine from my meager provisions; afterward let us sleep on this arrangement, that the third person shall keep ^a safe watch for the other two, so that, refreshed by the twofold restoration of food and rest, we may complete the journey we have begun in the Lord." Having given food to his companions. When those two deceitfully approved this good counsel, one of the two companions took ^a feigned sleep; but the third, who had joined them, took ^a death-dealing and final sleep. For immediately rising up against the innocent man, they most wickedly murdered him. He is killed by them.

[18] When this was perpetrated, the most impious men were in anguish over what to do with the corpse of the slain man, and at length one of them fitted the horrible burden upon his own shoulders, the body cannot be torn from the murderer's shoulders and began to search out where he might deposit the slain man in some byway or hidden place. When this was found at last, as he tried to set down the body he had embraced, he began to be more tightly held fast by the dead man than when alive, so that by no effort could he separate the weight of the corpse from himself. What was the most wretched man to do? Anxious, wherever he tried to go, he carried about, clinging most tenaciously to him and striking horror into all, the inescapable betrayer of his own crime. Meanwhile, as he wandered wearily from place to place, ^a certain acquaintance met him; but upon seeing the burden of such horror, growing almost lifeless and pale, at length recovering his composure, he asked why he had become the bearer of so horrifying ^a weight. And the man, as one trusting ^a familiar friend, recounted to him the entire sequence of this conspiracy, and begged that, having compassion on his calamity, he might somehow contrive to remove the weight by which he was most miserably oppressed. Then the other, thinking he could easily come to his friend's aid, seizing the sword he carried with him, nor can it be cut away by another's sword wished to cut apart joint by joint, if he could not manage otherwise, the arms of the dead body that vigorously clasped the neck of his friend who bore it, in order to rescue his friend from the violence of this unheard-of mockery. But ^a thing wonderful and astonishing, and to be praised in the Lord Jesus Christ: as soon as his hands touched the dead man's clinging arms to cut them apart, the body of the one attempting to cut was glued to those two as if by the most tenacious pitch. But immediately, stricken by divine compassion and weeping as he remembered his own crimes, he prayed that the immense clemency of God might deign, through the intercessions of Blessed Walburga, to have mercy upon him, most wretched and exceedingly criminal. As he thus supplicated, and made manifold promises of vows to Saint Walburga, and wailed greatly, the body was loosened from him, and consoled, he made use of ^a most free gait, with eyes and hands raised, always and everywhere glorifying God and the holy Virgin.

[19] Then he accompanied the other, bearing the terrifying weight of his burden, all the way to the bank of the Rhine, and there, while they paused for ^a little while, the aforementioned wretch, afflicted by the weight of so great ^a burden and the confusion of his disgrace, preferring to undergo the destruction of death rather than to endure any longer the loathing of ^a detestable and hateful life, entered the channel of the Rhine, so that he might thereby acquire an unknown burial for himself and the weight of his congealed corpse, and with all his force hurled himself into the abyss of that whirlpool. But the Rhine, presuming that the impurity of so great ^a crime was not its prey, without any delay vomited the murderer with his dead weight alive back to the shore. He cannot be drowned in the Rhine with the murdered man. The fellow-traveler, moreover, stupefied and exceedingly terrified, both greatly rejoicing at his own rescue and weeping over the other's calamity, at length left the wretched man with his wretched burden, and came with rapid course to the monastery of Saint Walburga, and there narrated in order the whole sequence of events with truthful mouth to all: and he was most willing, if he were permitted, to affirm it by the attestation of ^a most solemn oath. For it is reported that the aforesaid man, held captive by the corpse, often wished to approach the protection of the Blessed Virgin Walburga, but could never reach the precincts of her church: so that it was plainly demonstrated by how great ^a bond of guilt he was bound, who was thus restrained far off, so that he could in no way reach the monastery of Saint Walburga. Many saw him with the weight of the oft-mentioned burden, who were alive at that time: whence it is established that what was confirmed by the attestation of so many persons is by no means false.

[20] These signs and wonders, therefore, now here set down in writing, which the Divine Majesty wrought in that new elevation from the tomb of the little body of the Virgin beloved by God and men, Saint Walburga shines with miracles in various places are greatly to be praised and admired. But still, in diverse provinces throughout the whole kingdom of the Franks, which stand illuminated by the pledges of the same Virgin's relics, daily more and more excellent things worthy of proclamation are accomplished through Jesus Christ our Lord, to whom with the Father and the Holy Spirit there is everlasting glory forever and ever. Amen.

MIRACLES OF SAINT WALBURGA PERFORMED AT TIEL,

from the Antwerp manuscript of the Society of Jesus.

Walburga, Virgin, Abbess of Heidenheim in Germany (Saint)

BHL Number: 8767

By an anonymous author, from ^a manuscript.

LETTER I

Of the Custodian of Tiel to Adalbold, Bishop of Utrecht.

[1] When I was thinking of writing down certain miracles, by which our Lord Jesus Christ through the merits of Saint Walburga has deigned to mercifully illuminate His Church in our times, you, most distinguished of Bishops, Adalbold, came to my mind, worthy of that gift, that I should dedicate my writings to your name: because nothing can ever be so suitably done, or said, or written, when by the opinion of all you surpass it by your own virtue. For your excellent wisdom is known to all, Beginning of the letter in praise of Adalbold and you are everywhere proclaimed ^a man of the highest virtue and counsel. Also by the judgment of all, you are proven to exercise the duties of ^a most outstanding and most skilled man, not only at home, but also in the Imperial camps. If, however, these things which we say about you perhaps seem doubtful to anyone, let him look upon Utrecht, enlarged and adorned by you with diverse works, and there the new monastery of Saint Martin, founded and organized by you with wonderful genius, and brought almost to perfection with remarkable speed in ^a few years; so that these things appear not to have been built up by construction, but to have suddenly stood there as if by wishing: and let him know that nothing at all of flattery can be said about you. Whence, if I have expanded anything unskilfully, I have determined to submit it under your correction and defense, believing that it will be defended and ennobled by your authority. But if there is still anyone who would attempt to detract from your most ample prudence, let him also see our place in

Tiel, now flourishing in divine affairs, and about which I promised I would speak, left destitute of all comforts by previous Bishops; by you alone, through pious consideration, restored almost to its former state. You have also restored the estates long held by usurpers, which devout men had given over to the worship of God there. From these things it is easily inferred that you do not seek earthly advantages, but strive to please God alone. What I promised I would write was done thus.

[2] There was ^a certain man from Britain, hired by ^a merchant onto his ship: this man, coming to Tiel, was seized by ^a demon. A demoniac raging. While his companions tried to restrain him with words, as he was raging excessively, leaping upon them, he tore them all with his hands. Afterward, since they could not endure his furies, they seized him and bound him in an ox-hide (which in the language of the Britons is called Hudifac). Then indeed he raged to such an extent that, in ^a marvelous manner, swellings the size of eggs grew around his arms where the thongs had bound him. After ^a few days, his companions carrying him on ^a stretcher, brought him to the church of Saint Walburga. It happened that the custodian of that monastery was standing before the gates: recognizing their cause, he ordered them to carry the man into the church, though the wretch attempted with the greatest outcry to prevent this from being done. They nevertheless carried the man inside and placed him on the steps, as had been ordered, before the altar: and he is brought before the altar of Saint Walburga when Vespers was already beginning to be chanted, then indeed with ^a horrible voice, tearing at himself within the hide, the wretch began to rage with greater violence. Finally, when Compline was reached, he grew quiet, now of ^a sounder mind, as it seemed to us: and lying motionless, he remained thus until the first hour of the following day. The custodian of the church therefore summoned the Brothers, and ^a Mass was celebrated for the sick man, and appropriate psalms with ^a litany were chanted, and the Body and Blood of the Lord were given to him. After these things were done, with us standing by, purged of the demon, he was released, and he is freed prostrate for some time in prayer, he arose: and according to that man in the Gospel, he took up his bed and walked to his home. John 5:9 Blessed be God in all things, who deigns to work such wonders through His Saints, even in our days.

[3] Another man also, from the town of Wiesbaden in the territory of Mainz, named Martin, came with ^a pitiable appearance to the monastery of the holy Virgin. For he trembled throughout his whole body another suffering from trembling of the limbs to such an extent that he seemed useless for every task; and he could neither walk, nor sit, nor stand with sufficient ease. Whenever he had to take food, his trembling was so great that he could scarcely, or by no means, bring his hand to his mouth without the help of another. If he demanded drink, he could not drink unless he pressed his head against ^a wall or someone else held it with both hands; his repose, which the night afforded, he frequently enjoyed. This man was sustained among us for about ^a week by the alms of the faithful. When the sixth day of the week arrived, he was sitting in the church of Saint Walburga early in the morning near the choir, when suddenly blood burst forth from his mouth and nostrils and dripped down. Then those who were praying around the altars, hearing his humble cry, came running: and we, perceiving so great ^a kindness of God, he is healed assembled and found him -- who previously had been shaken in all his limbs -- sitting sound and quiet: and afterward, suffering no injury of body, he served in that monastery itself for ^a year in gratitude for the benefit received. We, moreover, with neighbors flocking in, praised God together in the church with loud voices, who deigns to gladden us by His pious regard and by the merit of Saint Walburga.

[4] In the borderland of the Gauls and Aquitanians, the Bishops have this custom: that for those called to penance, they suspend heavy stones with iron rings from their necks, an iron fetter of the arm is loosened or encircle ^a man's belly with iron, or likewise bind the arms with iron rings: and having recorded their crime in letters, they send them through various places, so that through this punishment they may be more grievously afflicted by shame, and may strike terror into others against perpetrating such ^a crime. The punishment of parricides or others similar to them is such. One of these penitent pilgrims came to us, and bore his arms bound with the aforesaid punishment: but the ring which encircled his right arm (as he himself and those who were with him attested) had fallen off at the oratory of Saint Udalric; but his left arm he still bore impeded by iron. This man, when on ^a certain day, as he frequently did, he implored the aid of Saint Walburga, came before Mass and stood near the choir. And while he stood and prayed there for some time, the ring was loosened from his arm by the command of God and fell to the ground before his feet, and looking around, he himself marveled with immense joy at what had happened to him. That iron ring, moreover, as ^a memorial of so great ^a sign, was fixed in the wall on the northern side of the same monastery, where it hangs to this day.

[5] There is ^a small island of Thiem, having ^a village named Lechne, in which ^a certain woman dwelt, who was called Bereheta: she, on the most sacred feast day of the Apostle Saint Bartholomew, while her household was taking the grain to be stored in the barn, sheaves stuck to the hands of one working on ^a feast day going out to meet them, she hastened to throw sheaves into ^a certain storage building, which in the vernacular tongue is called Barg. And when she had already grasped ^a sheaf with her hands, both hands immediately adhered to the sheaf; and her fingers were so entangled in what they had grasped that they could in no way be separated without cutting. The woman was terrified, and by her own misfortune, she made known to all what had happened to her. She was therefore led by her household through various churches; at length she came to the port of Tiel, and approached the monastery of Saint Walburga, carrying the sheaf. She presented herself to the aforementioned custodian; weeping, she humbly begged to be told what she should do. When she was answered that she should await the mercy of God with patience, they are loosened at the altar of Saint Walburga she departed; and at sunset, as she had been instructed, she returned. She was placed before the steps of the altar: and when we went to the hours of Matins, we found her lying before the altar with her right hand freed from the straw. When the morning praises were completed and all had gone out, she was left alone before the altar. Meanwhile she began to roll about this way and that: and that custodian suddenly saw her hand extended, and the straw which had clung to it cast down before the altar. Thus the woman rose up healed, and her husband, arriving with some of their neighbors and seeing his wife unharmed, blessed God: and having received her with great joy, they returned to their home. These things, seen by that custodian and by many others, have been written down for you, most illustrious of Bishops, lest you believe those who report them otherwise than as they occurred.

LETTER II

Of the same Custodian of Tiel to Immo the Deacon.

[6] If it were permitted to summon friends to judgment, I would long since have taken you, now Deacon of Worms, into prison with just bonds, or confined you in stocks: so manifestly have you been caught in theft, by your own judgment. Because, as you yourself wrote to me, you so thoroughly searched all my cupboards and corners of my little cell that you left nothing untouched. At length you stumbled upon those little writings which I had written about the miracles of Blessed Walburga, and which I had wanted to keep hidden, lest the speech of ^a more rustic tongue offend the ears of the eloquent. Luke 11:10 But since to the one who seeks, by the Lord's voice, it is promised to find, I pardon you, and this theft is imputed not to vice, but to the virtue of ^a most holy intention. For you did not seek gold or silver (which seem to the unlearned to be of the first importance): which, had you sought them, perhaps fortune would have mocked the vain labor of the seeker. But there is innate in the devout ^a certain solicitude for the Holy Scriptures, which does not run through the streets with excessive curiosity, but abides settled within the dwelling-place of studious minds: which you also, like Daniel, have obtained, who, nourished in the court of the richest and most powerful King, was recalled from the purpose of his study neither by riches, nor by ^a golden palace, nor by the constant sight of the Queen; when, always mindful of his God, the miracles are sent to Immo he so devoted himself to prayers and scriptures in ^a small upper-room chamber, that he was even rightly called by an Angel "a man of desires." You also, drawn by the desire for holy Scripture like him, asked in your letters that I send you what I had composed in writing about the miracles of Blessed Walburga. And indeed you confirmed that in this I would do ^a very pleasing favor to your companions as well, and especially to Nuermbald, whom you declared to be most dear to you; and to me, on account of his being dear to you, he can be nothing but most beloved. And now, since you are present, receive what you sought, and bring it to your people and certainly mine in Christ: on this condition, however, that you do not bring those things into public, but reserve them for yourselves within the cloister. One thing, however, which was omitted by me one thing omitted elsewhere is added (although other things also occurred before I came to the place), because I see how studious you and your companions are, I shall relate.

[7] Santwichem is ^a village which the river separates from Tiel, and which is also known to you: in it there was ^a man who had ^a wife, beautiful in appearance and praiseworthy in the integrity of her life, named Vulgod, who -- whether I should call it ^a delusion of demons or frenzy -- suffered from it: whatever it was, a demoniac or frenetic woman is healed she was certainly not of sound mind, and she spoke words foreign to human sobriety without ceasing. She would not take food or drink unless compelled; she could not rest in sleep. With the whole household wearied by these troubles, her husband came to us in sorrow, made known his misfortune, and earnestly asked that we visit the sick woman. When we had come there, she, gazing at us with fierce eyes, scarcely recognized us: for she was frequently losing recognition of persons known to her, and even of her own household. Having compassion on her affliction, we had her transported across the river and placed before the altar of Saint Walburga. After ^a few days, through the prayers and merits of the holy Virgin, she was restored to her former health, and caused great joy not only to us but also brought it to her household at home. If you desire to have ^a witness of this sign, you will ask your brother whether the matter is so; who, after her husband was killed in that miserable slaughter of the Frisians, took her as his wife.

LIFE III OF SAINT WALBURGA,

by an anonymous author, from the Windgarten and Cologne manuscripts.

Walburga, Virgin, Abbess of Heidenheim in Germany (Saint)

BHL Number: 8769

By an anonymous author, from manuscripts.

PROLOGUE

[1] The sublimity of heavenly piety, and also the benignity of our Savior, is always present and ready for the salvation of those whom He has predestined to obtain the rewards of the future and eternal life. And just as He Himself spiritually taught in the Gospel, He summons some at dawn, and some at the third hour, some at the sixth and ninth, and some even at the eleventh, to cultivate His vineyard: because He grants to some in infancy, to some in youth and adolescence, to others in old age, the labor of spiritual sowing to undertake. Matthew 20 Nor is it difficult for His hand to correct sins ingrained by long habit, who has even recalled to life those swallowed by the teeth of Leviathan through the ring of His mercy: for the attainment of confidence in His goodness, He establishes as participants in celestial glory those very ones whom He has thus struck from Leviathan's teeth. Job 3:8 For from these we know that Prophets have come, from these especially that illustrious number of Apostles is constituted as judge, from these the triumphal army of Martyrs, from these the distinguished number of Confessors, and the choir of Virgins and the wonderfully adorned company of monks likewise consist: from whose fellowship it is established that the holy Virgin of God, Walburga, also belongs, whom we believe to be joined to the heavenly choirs and ^a companion of the citizens above. Concerning whose life I, ^a poor wretch in talent, presume to speak ^a little, not without great fear: but God is powerful to open my mouth for proclaiming the great deeds of His Virgin, who opened the mouth of an ass for the rebuke of ^a Prophet. Numbers 22:28 And so, from those things which have come to your knowledge through the narration of truthful persons, I shall begin to recount some of them.

CHAPTER I

The deeds of Saint Walburga, her death, the translation of her body to Eichstatt.

[2] When many merchants were once coming to Rome, and bringing there many things for sale from diverse parts of the world, it happened that Saint Gregory came among them and saw, among other things, boys placed for sale, of fair body, and comely countenance, and with ^a distinguished appearance of hair: the English become known to Saint Gregory and when he beheld them, he asked from what region or land they had been brought: and he was told that they were from the island of Britain, whose inhabitants were of such an appearance. He asked again whether those same islanders were Christians or still entangled in pagan errors: and he was told that they were pagans. But he, drawing deep sighs from the bottom of his heart, said: "Alas, what sorrow! that men of such bright countenance the author of darkness possesses,

and so great ^a grace of brow, as it were, ^a fair exterior bears ^a mind empty of inward grace." He asked again, therefore, what was the name of that people: the answer was that they were called Angles. And he said: "Rightly so, Angles, for they have angelic faces, and it is fitting that such should be co-heirs of the Angels in heaven. What is the name of the province itself from which these have been brought?" The answer was that those provincials were called Deiri. And he said: "Rightly, Deiri: because turned back from wrath and converted to the mercy of God. What is the name of the King of that province?" The answer was that he was called Aelle. And he, playing on the name, said: "Alleluia. It is now fitting that the praise of God the Creator be sung in those parts." And approaching the Pontiff of the Roman and Apostolic See (for he himself had not yet been made Pontiff), he asked that he send some ministers of the Word to the people of the English in Britain, through whom they might be converted to Christ: saying that he himself was prepared for this work, with the Lord's cooperation, to accomplish it; if, however, it should please the Apostolic Pope that this be done. When this was denied him, he is reported to have said with ^a groan that it was the fault and negligence of preachers if, from the souls of so beautiful ^a people and from such fair vessels, hell should be enlarged. When permission to go there had been granted him by the Pope and he was already on the journey, they are converted by Apostolic men sent by him the Romans, indignant, wished to stone the Pope, who, excusing himself as best he could, sent after him. And while the legates hastened after him, it happened that he, with his companions, was resting at midday in the pleasantness of ^a certain meadow, and ^a locust flew up and settled before his cloak; and he immediately, from the name of that flying creature, predicted, before the messengers appeared, that he and his companions would not be permitted to proceed further. When they asked him whence he knew this, he said: "Locusta is said as if loco sta stay in your place." Then, with the envoys soon approaching, he returned, and not long after, having been ordained Pope, he sent to Britain most reverend men of holy order: Augustine and Mellitus, and other learned and devout men, with diverse necessaries for ecclesiastical men.

[3] When the people of the English, as Catholic teachers of the faith multiplied there, began more and more to worship Christ, devout men and women forthwith began, for love of the heavenly fatherland, to leave their native region from England originated, among others, Saints Willibald and Wunibald and to frequent pilgrimage in the kingdom of the Franks: among whom, out of many, were Willibrord and Suitbert and Leobinus, and the two Ewalds, and Saint Boniface, who, though ^a stranger, yet as ^a native, merited and obtained the episcopate of the See of Mainz, and very many others, whose names the knowledge of God alone gathers. Then from the aforesaid people of the English, two devout men, Willibold and Winnibold, Confessors of Christ, with their most chaste sister Walburga, desiring to go on pilgrimage for love of the heavenly fatherland, brothers of Saint Walburga came to the place of the church of Eichstatt in the upper parts of Francia; of whom the former, namely Willibold, was there promoted to the dignity of the episcopate by Boniface of most blessed memory, on account of the greatness of his learning and continence. The other, Winnibold, subjecting himself in every way to divine worship and despising all worldly things with ^a perfect heart, chose ^a certain place which is called Heidenheim to dwell in with his sister Walburga, and there, strenuously observing the monastic life which he had undertaken with his sister, they die in Germany and leading ^a heavenly and angelic life among men, and showing himself as an example to many for living well, he ended his life in Christ. Whose body his brother Bishop Willibold most reverently saw to it that proper funeral rites were observed, and he, surviving for some years afterward, his course of life being completed, rested in Christ. We have brought the discourse thus far concerning the beginning of the conversion of the English people to Christ, their sister is Saint Walburga and the many devout men and women who, after the Catholic faith was strengthened, streamed from Britain to Francia, so that all the people might know that the most blessed Walburga, devoted to God, through whom our Lord Jesus Christ does not cease to exercise new and unheard-of miracles of sanctity far and wide in diverse places, is this same woman from the people of the English, and the blood-sister of such great men as have been mentioned.

[4] Therefore after the departure of the Bishop Willibold, of wondrous piety, his sister Walburga, most fervent in the service of Christ, having gathered to herself as many nuns as she could in the aforementioned place of Heidenheim, she presides over nuns began to cling most invincibly to the Lord's commandments, and despised to perfection all secular pomp. Guarding her mouth, therefore, from all unbecoming talkativeness, and turning away her hearing, and with mouth and heart most studiously praising and beseeching the Lord by night and by day, and on this account she always rejoiced that she fully obtained all things which she asked from the Lord Jesus Christ.

[5] It happened, therefore, in that same monastery in Heidenheim, which her brother had built, while she served God most ardently there, as has been said, that once after the evening praises she lingered alone in the church, prolonging her prayers, light unjustly taken away until the approaching night had completely darkened: and when the custodian of the church, an ill-mannered man named Gumeradus, impudently refused to provide her ^a light when she asked for one, she, as is the custom of holy minds, bearing the insult inflicted on her with an open heart, while the rest of the nuns went to the table for supper, as the time of day required, went alone to her bed without supper, continuing her prayers. Then in ^a marvelous manner, in the dormitory of those same nuns, so great ^a flashing of light shone forth until the bells were rung for Matins the dormitory gleams with heavenly light that it seemed to penetrate the depths of the earth. When all who were resting in that dormitory were astonished at the immensity of so great ^a splendor, and were variously conversing with one another in their joy, and running to the bed of Mother Walburga, rising up, she saw the immensity of that same brightness flashing throughout the whole extent of that dwelling. She immediately, raising her eyes and hands from her whole heart toward the sight of the Divine Majesty, burst forth with profuse tears into this voice: "To You, O benign Jesus Christ, whom I have resolved to serve from the cradle, I give thanks for the display of this magnificent honor upon us, Your unworthy handmaids: that You have deigned to illuminate this dormitory with so great ^a splendor, for the arousing of the souls of my fellow-handmaids, and I judge that this is to be attributed not at all to my merits, but to those of my brother, the founder of this church."

[6] Meanwhile the memorable virgin, exceedingly beloved of God and His Saints, while she was afflicted with the most grievous sorrow from the death of her brother Willibold, as is known to be the custom of the female sex, it happened that at ^a certain evening hour, with no one in the monastery knowing, Walburga goes out by night she went out secretly and came to the house of ^a certain rich man, and stood before its doors as if some unknown and solitary pilgrim. When the master of the house and his household learned of this, not knowing who she was, yet fearing lest she be torn apart by their dogs, which were excessively pampered and rabid, she contemns the fury of dogs the master of the house ordered that it be quickly made known who she was and whence she had come, and the most blessed Virgin said: "I do not at all fear being torn apart by the bites of dead dogs: nor can they in any way touch Walburga (for so I am called), who has great confidence in Christ: Him indeed, who sent me by ^a prosperous journey here to your house for ^a reason still unknown to you, I most confidently believe that same one will bring me back unharmed through His great mercy." She is received with hospitality. "And now if you believe without doubt, through the arrival of me, ^a sinner, there shall be conferred upon your house by the Lord Jesus, the physician of physicians, the greatest comfort of healing." Upon hearing this, the illustrious man immediately sprang from the place where he was reclining,

and, struck in mind, asked why so noble ^a person and handmaid of Almighty God had stood thus at his door, and with all reverence he introduced her into his dwelling, and showed her every service of due deference. For that same master of the house had an only daughter, desperate with ^a violent and prolonged illness. Then, when the time for sleep was pressing, Saint Walburga, asked where she wished to sleep, replied that she wished to sleep nowhere except in the same chamber where his dying daughter lay. The father and mother, however, discussing the arrangements for her funeral and for ^a tomb, she heals the dying girl with prayers and weeping with the most bitter lamentation with their whole household, prepared ^a place for her to rest beside the bed of the girl who was beginning to die: where, spending the whole night in sleep with her accustomed prayers, when the Virgin was visited at Matins, the girl, thought to be dead, was found vivified and prospering in good health. At so most evident ^a miracle, both parents rendered most worthy thanks to Almighty God, who kills and makes alive. Afterward, many gifts were offered to her by the girl's parents, but she, seeing that she had all things in Christ, steadfastly spurned the greatest riches. In the morning, she returned to the monastery, and the more she recognized the Divine clemency manifesting itself in her, the more she fitted herself from day to day with all humility and gentleness to the discipline of an ever stricter life.

[7] These two remarkable miracles alone, which the blessed Virgin performed in her lifetime, which have come to my knowledge, we have deemed worthy to bring to remembrance, lest, hastening to the far more wonderful things which the divine power has done and is written to do daily through her after her death, we should be greatly blamed for having omitted these same things: for indeed it would be absurd to begin from the end with her deeds, and thus at last arrive at the origins of her works. When, therefore, the holy Virgin had consolidated herself entirely in the love of God, and had overcome the concupiscence of the world, full of faith, demonstrating herself as worthy of imitation by all in good morals and all virtues, and having faithfully completed her course, she dies in holiness and filled with every fruit of good works, when the day of her most holy death arrived, that is, the Kalends of May, to the bridal chamber of the heavenly Spouse, adorned with the lamps of her good merits, she migrated from the toilsome pilgrimage of this life to her perpetual homeland, she is buried and in the same monastery where she had most studiously served Almighty God always, she was honorably interred with ^a most turbulent clamor of lamentation: where to this day, by the working of Divine mercy, signs and healings do not cease to occur at her relics, some of which my mind has deemed should be appended to this our history, to the glory and praise of our Lord Jesus Christ, who has deigned to work these things frequently through the patronage of His Virgin.

[8] Afterward, when the Pastors of that same church had departed from this world, it happened that Otgarius, ^a venerable man, had obtained the episcopate of Eichstatt, who, while he showed less honor to that monastery and honored the sepulcher of the most blessed Virgin with no distinction, is reported to have addressed the venerable Bishop on ^a certain night while he was quietly sleeping, in this manner: "Why, Otgarius, you who she reproves Bishop Otgarius for neglecting her tomb have merited to receive the episcopate, have you wished to treat so negligently until now the house of God, in which you know me to be buried in body? For I am trampled upon indecently by the filthy footsteps of the entire populace streaming hither, and by servile tracks. Know therefore and know well, that I shall reveal to you some such judgment, by which you may plainly discover that you have not acted rightly toward me and toward the house of God, so that, if you acknowledge yourself guilty therein, you may deserve pardon." Which the outcome of events proved not long afterward. For when walls of that church had been erected there and rising to ^a height, and had been long prepared for the fitting of beams, one night thereafter, the northern wall suddenly cracking, collapsed to the ground in ^a most horrifying and terrifying fall. Thereupon both the members of that place's household and the neighboring people who arrived there were terrified, and having taken counsel, they sent the custodian of the church, named Regnifrid, in rapid course to the aforesaid Bishop, who, upon hearing of the legation's arrival, not doubting that the vision he had seen was fulfilled, immediately hastened thither with his retinue, and with nearly all the people of the province, he dedicated the rebuilt church, decorated with diverse ornaments, with most reverent devotion. The body is transferred to Eichstatt. After some time, moreover, the aforementioned Bishop dispatched thither the Archpriests Wollo and Adalung, together with Omnio and the nun Lubila from the monastery of Nonwenheim, whom he ordered to go with their Crosses, so that, raising the relics of the holy Virgin with the greatest diligence, they might carry them with hymns and exultation to the monastery of Eichstatt, accompanied by an innumerable throng of people, which was indeed done on the eleventh day before the Kalends of October. But the body of the holy Confessor Wunibald, the venerable Bishop ordered to be restored with all honor to the same place from which his sister's remains had previously been taken: which was done on the eighth day before the Kalends of October.

[9] But after the body of the most blessed Virgin Walburga had arrived in the territory of Eichstatt, to the greatest joy of those inhabitants, when ^a span of time had already elapsed, it happened that the aforementioned Liubila's parents wished to disinherit her and make her exempt on account of the weakness of the female sex and on account of the distance, because she had been detained in another place in the service of God at the relics of the Virgin Saint Walburga. But with her resisting with all her strength, an inheritance is obtained for her by vow there came to her ^a most salutary counsel from the Lord, that she should anxiously petition from Ercambald, the Bishop then presiding over the church of Eichstatt, for relics of the Virgin Saint Walburga, so that, having obtained them, if she acquired her appointed inheritance, she would hand it over in perpetual right to Saint Walburga and the serving household: thus, although at first it seemed most difficult to make progress, at length by the merits of that same matron and with the help of men of royal authority, this same inheritance was acquired by powerful hand, and afterward, having been handed over by her, that same church possesses it to this day by everlasting right...

p. He died on the Kalends of May, as Capgrave also records with certain Martyrologies indicated on page 516, numbers 26 and following. The day of death is absent from the Windgarten manuscript.

q. The Windgarten manuscript reads "as you merited to be called Bishop."

r. The Cologne manuscript reads "Tamo."

s. The same reads "Julia."

t. The remaining part of this Life, which could be divided into two chapters, because it differs from the preceding Life only in phrasing, is omitted for the sake of brevity.

LIFE IV OF SAINT WALBURGA,

by Medibard the Poet, from the Eichstatt manuscript and Gretser.

Walburga, Virgin, Abbess of Heidenheim in Germany (Saint)

BHL Number: 8770

By Medibard.

PROLOGUE

[1] Of Walburga the holy, glorified by so many signs, I am pleased to set forth in verse her Life written in prose. May it please to have repeated the praises of this outstanding Virgin, Which the King of Kings repeats with daily signs. She was ^a daughter of ^a King, but made herself poor, That, rich in Christ, she might reign forever in Him. How dear she is to God, miracles frequently show, Which the one born of ^a Virgin bestows through her merits. Let the chanting soothe those weary of prose, Wolfhard made the prose, Medibard the verse, May Christ grant to each the rewards of eternal life, For their devout service at the Virgin's prayer.

BOOKS IV

Life, Death, Translation. Miracles of Saint Walburga.

BOOK I

BOOK II

BOOK III

BOOK IV

Of signs collected, there are seventy-seven. The Spirit who wrought them consecrates this number. Amen.

LIFE V OF SAINT WALBURGA,

by Philip, Bishop of Eichstatt, from the Antwerp manuscript, Canisius, and Gretser.

Walburga, Virgin, Abbess of Heidenheim in Germany (Saint)

BHL Number: 8771

By Philip the Bishop.

PROLOGUE.

[1] To his most excellent Lady, the Queen of the Hungarians, and daughter of the Lord Albert of blessed memory, formerly King of the Romans, Brother Philip, by divine mercy Bishop of Eichstatt, offers whatever reverence and honor he can, and such value as the prayers of ^a sinner may have.

It is deemed most fitting, holy, and praiseworthy that ^a daughter of ^a King should eagerly embrace the life resplendent in holiness of another daughter of ^a King, and delight in the same as ^a mirror for her recreation and the composing of her beauty by pleasurably contemplating it. For in contemplating her she will find the form of holy conduct, the pattern of perfection, and the image of virtue, which she may venerate with the zeal of sacred imitation. Hence it is that I offer to the sincerity of your devotion and the eminence of your revered dominion ^a letter containing the life and character, the death, and the notable miracles of Blessed Walburga the Virgin, by which the Lord willed that she should shine in life, in death, and after death: not being unmindful of the most humble and reverend request by which you asked that the aforesaid life of Walburga be transcribed by me: at which request I was wonderfully gladdened, and I rejoiced in the Lord, perceiving by clearer consideration that this petition, both from the thing petitioned and from the manner of petitioning, sprang from the root of piety. For the petition was pregnant in itself, and bore the mark of ^a zealous will and the proof of future holiness in ^a Queen, ^a daughter of ^a King, as the person requesting. I pray, moreover, your royal dignity, and the benignity of your dignity, that you deign to communicate the aforesaid letter in charity to your consorts, that is, to the daughters of Kings, and to others who have devotion to the Blessed Virgin Walburga. For charity does not seek the things that are its own, but the things that are of Jesus Christ, and of His Saints, whom we venerate in Him and through Him.

[2] The daughters of Kings, who in Your honor, O Son of God, Jesus Christ, who are the King of Kings and Lord of lords, have scorned the excellences of the world, the riches of the ages, and the delights of their own flesh, so that, running in the odor of Your ointments, with their hearts expanded in love, freed from all hindrances, they might more freely follow You, their Spouse, fair and ruddy, beloved, chosen, and preferred above all, and by following attain, and by attaining embrace with the desire of chaste affection -- these are to be honored with great reverential honor and pursued with praise and worthy veneration by the whole assembly of the faithful, and by that pursuit extolled. For these women, crowned either in themselves or at least in their Fathers in the present age, exchanging temporal dignity for eternal exaltation, merited to be crowned in heaven, and, esteeming lightly the tribute of earthly things, they magnified the affection for things above by the power of Divine love, and preserving humility in the honor of their exalted station, and benignity in adversity, they demonstrated in the most luminously excellent manner, both in rejecting and in desiring, as became such noble persons, the way of the virtue to be imitated, which leads to the prize of eternal salvation, by their light-bearing example to the faithful of Christ. From the praiseworthy number and ineffable merit of these daughters of Kings, the Blessed Virgin Walburga, who from infancy was consecrated to God in all holiness of life, is recognized to belong, whose notable deeds in life and death we have promised to gather into an epistolary compendium for the sake of brevity, which, desiring to fulfill, we begin, as is fitting, in ^a more polished style, as best we can.

CHAPTER I

The birth of Saint Walburga: her holy genealogy. The death of her father, Saint Richard.

[3] Therefore the Blessed Virgin Walburga, pleasing to God and gracious to men, arose from an illustrious lineage, indeed from ^a royal stock, and as ^a star of new brilliance and wonderful beauty, she auspiciously shone upon the world, which was shrouded in the darkness of ignorance, with ^a purer ray, and like the morning star, brighter than the rest insofar as it is nearer to the sun, she was graciously and especially appointed by God to go before her own people, The father of Saint Walburga is Saint Richard so that we too, in the splendor of her light, which shone with the ray of truth, justice, and holiness, in the splendors of the Saints, might walk confidently in the way of the commandments, or, what is more excellent, in the path of the counsels of God, which leads to the homeland of eternal brightness. For by divine providence ordering it, she obtained as her father in care and progenitor in nature Saint Richard, once King of the English, now however ^a companion of the Angels. For indeed it was fitting her brothers are Saints Willibald that ^a Virgin of such holiness, to be sublimely crowned in heaven, should come forth into the light of this world from ^a holy King crowned on earth and to be crowned in heaven. She is also read to have had as blood-brothers Saint Willibald, Bishop of Aureatum (which is now called Eichstatt by ^a more common name), and Wunibald ^a Bishop magnificent in every kind of perfection, and Blessed Wunibald, ^a man of vigorous virtue, an Abbot outstanding in holiness. Her uncle is Saint Boniface. Likewise Blessed Boniface, Archbishop of the holy See of Mainz, who by God's favor obtained the flourishing palm of victory with the crown of martyrdom, is not doubted to have been her uncle. Likewise Blessed Deodatus, Martyr and illustrious Bishop of Christ, her kinsmen are Saints Deodatus, Willibrord, Sola is found to be ^a kinsman of the same Blessed Walburga. Blessed Willibrord also, Confessor of God and precious Bishop, and Saint Sola, wonderful in holiness, are reckoned to be of her kindred from fairly close by. O how beautiful is this chaste generation, with its distinction! This is the generation of those who seek the Lord, who seek the face of the God of Jacob. This is the generation of which it is written, and may be understood, that the generation of the righteous shall be blessed. Psalm 23:6 Psalm 111:2 For these were men of mercy, whose justices have not been consigned to oblivion; with their seed good things endure, ^a holy inheritance for their descendants.

[4] Let us therefore praise glorious men, our fathers and parents in their generation, for these are they who begot us by the word of truth in Christ Jesus our Lord. In the line of propagation of this holy genealogy, if we carefully observe, we find blooming roses of Martyrs, gleaming white lilies of Virgins, humbly drooping violets of Confessors. These are the flowers of Paradise, planted in the house of the Lord, rooted in charity, suffused with heavenly dew, quickened by the vivification of the Holy Spirit, upon whom the sanctification of Christ has blossomed, that they may flourish in the courts of the house of our God forever. These are the flowers which put forth leaves to cover their fruit and to cast ^a salutary shade, whose leaf has not fallen, but they gave the fruit of holiness in their time, and like the good odor of Christ in every place, giving off fragrance, they scattered everywhere the sweetness of ^a wonderful scent. Delighted by the odor of the sweetness of these flowers, and invited by that delight, we run, if we desire the life of the aforementioned Saints. As the sun of justice approaches us, in this springtime of grace, not only have flowers appeared in our land, but the voice of the turtledove has been heard in our land, the voice, I say, of the turtledove, that is, of the most chaste Virgin Walburga, who by the prayer of sweetest supplication intercedes for us before the Lord. She herself is compared to the turtledove. And not unfittingly have we interpreted the voice of the turtledove as the prayer of the Blessed Virgin Walburga: for the turtledove is ^a solitary bird, faithful and chaste: thus, to pursue the moral sense, Blessed Walburga was ecstatically solitary in the solitude of contemplation, faithful and most prudent in administration, most chaste and most modest in all her conduct. Having been delightfully pastured in these excursions with the shepherd Spouse, who feeds among the lilies, let us henceforth return, as is fitting, to the sheepfolds of our original intention. For what we have touched upon concerning the line of derivation of the holy genealogy of Blessed Walburga, we believe should all be reckoned to the praise of the same praiseworthy Virgin. For from this reverend enumeration of Saints it is clearly discerned how she proceeded from persons distinguished equally in nobility and in holiness. Now the order of writing requires that we pursue matters more specially and particularly concerning her and her holiness.

[5] It is to be known, therefore, that Saint Richard, King of the English, was her father, as was mentioned above, who, since from boyhood he had always been most Christian, also most diligently taught his own children the discipline of the Christian religion and the way of truth, both personally and through faithful tutors. Whence he also enrolled Saint Willibald, still ^a boy, under the title of monastic profession. When therefore that blessed King was ascending by degrees from virtue to virtue, so that according to the Savior's promise he might receive ^a hundredfold and possess eternal life, Saint Richard dies inflamed by the fire of divine love and instructed by the more hidden counsel of the Holy Spirit, at the exhortation of his children, namely Blessed Willibald and Blessed Wunibald, together with Saint Walburga, he left his kingdom and homeland and undertook ^a hard pilgrimage, which is wont to be burdensome even for the poor: taking his children with him, he committed himself to the peril of the Ocean, and at last, after great labors and many dangers, he reached Lucca, that is, the city of Lucca, and there, consumed by ^a mortal illness, he happily rested in the Lord in the monastery of Saint Frigdianus.

CHAPTER II

The episcopate of the brother Saint Willibald, the priesthood of Saint Wunibald.

[6] After his most blessed passing, his sons, namely Saint Willibald and Wunibald, together with their companions, proceeded to the tombs of the Apostles Peter and Paul. Saint Willibald goes from Rome to Jerusalem. There, received most benignly by Pope Gregory III, who then presided over the Apostolic See, they spent some time most devoutly in prayer and in visiting the places of sanctification. It came to pass, however, that Saint Willibald and certain of his companions were inflamed with an immense desire to go to Jerusalem and visit the places where God as man had lived. Which was indeed done, Saint Wunibald being left at Rome on account of the great infirmity by which he was then detained. When meanwhile Saint Boniface, Archbishop of the See of Mainz, had come for the sake of ecclesiastical business and on ^a legation from King Pippin, who at that time was King of the Alemanni, Saint Wunibald is given as ^a companion to Saint Boniface and when he had seen Saint Wunibald -- because he was his nephew, and because he had heard much about his outstanding virtue and constancy of soul -- he rejoiced greatly in the Lord, and humbly begged the Lord Pope that through his assistance he might deserve to receive such ^a co-worker and companion in the cultivation of God's vineyard. To whose petition Pope Gregory willingly assented, and by asking commanded Saint Wunibald to adhere to the company and fellowship of Saint Boniface, and to obey his counsel and precept in all things in serving God. Saint Boniface also obtained this from the aforesaid Pope: that, if the Divine clemency should ever present Saint Willibald to his sight, he should send him to Alemannia to help him in cultivating the Lord's vineyard. When the aforementioned and ever-to-be-remembered Saint Boniface had accomplished all things for which he had come, according to his good pleasure, confirmed by the Apostolic blessing, he returned to Alemannia to King Pippin, and narrated in order all things that had happened to him on the way, and how by Apostolic authority he had received Saint Wunibald as ^a companion and co-worker of his labor. After all things that were then to be transacted at the King's court had been accomplished, the holy Archbishop, taking leave of the King, passed into Thuringia, he becomes ^a Priest and there gave to Saint Wunibald the habit of the monastic life, and promoted him to the grade of the priesthood, with all who knew him acclaiming in his praise. Saint Wunibald, moreover, attending to the virtue of obedience in ^a spirit of humility, showed himself ^a perfect servant in all things that were enjoined upon him, and like ^a good son and perfect disciple, he obeyed Saint Boniface even unto death. The Archbishop, seeing that Blessed Wunibald was progressing in all justice and holiness, he governs the churches of Thuringia committed seven churches in Thuringia to his governance, which he advanced to such ^a height of perfection that to this day throughout that whole province the honor and glory of Saint Wunibald is proclaimed in praise of God.

[7] While these things were taking place in Alemannia concerning Blessed Wunibald, his brother Blessed Willibald was afflicted with great and many perils by sea and land on the road by which he was heading to Jerusalem. For after he had escaped, by the favor of divine grace, the storms of temptations, he endured the perils of robbers, of hunger and thirst, of deprivation, of captivity, Saint Willibald returns from Jerusalem the squalors of imprisonment, and grievous sufferings from the Pagans through whom he passed, for the name of Jesus Christ; but freed by the power of God from all these, he came at last, as he desired, to Jerusalem. The Lord gave him such grace in the sight of the Pagans who then inhabited Jerusalem, that wherever he went, he traveled and returned with their escort. He remained, therefore, for ^a long time in those regions, and having traversed all the places of sanctification in which God as man had dwelt, he crossed the Adriatic Sea again and reached Mount Cassino, where he had heard that the monastic life flourished according to the institution of Saint Benedict the Abbot, at the monastery of Cassino and the father Abbot of that monastery, whose name was Petronax, with the unanimous consent of his convent, received him, at his humble petition, as ^a monk and brother. Having been received, Saint Willibald appeared praiseworthy in all things that he undertook among all the Brothers, and showed himself admirable and worthy of imitation in all honesty of character and conduct. He remained among them for ^a long time, irreproachable, indeed praiseworthy in all things, and then taking leave of all, with the permission of the Abbot, together with certain honorable Brothers who were hastening to the Lord Pope for the sake of ecclesiastical business, thence to Rome he again crossed over to Rome.

[8] Presented, therefore, to the Apostolic presence, he was most benignly received by him, and being questioned about the labor of his pilgrimage, he narrated in full all things that had happened to him on the way, and how mercifully God had many times freed him from the hands of those seeking his life, and how laboriously he had reached Jerusalem, and with how much peril he had visited other places of sanctification that were in the possession of Pagans, and how he had been deprived of the light of his eyes for the space of two months, he is sent by the Pope to Saint Boniface and was miraculously illuminated in the church of the Holy Cross, and the purer use of sight was restored to him by the Lord. All wept, therefore, both because they saw that such ^a young man had left his homeland for the Lord and had endured such great labors, and also because they grieved that they themselves had done nothing of the kind for the Lord. Meanwhile the blessed Pope, remembering what he had promised Saint Boniface the Archbishop concerning the co-operation and company of Saint Willibald, with paternal exhortation and by Apostolic authority, asking commanded him to hasten without contradiction to Saint Boniface, Archbishop of the See of Mainz, and to show himself ^a faithful co-worker and humble minister in all things that Saint Boniface should enjoin upon him. To whose command Saint Willibald, obedient in ^a spirit of humility, strengthened by the Apostolic blessing, came to Alemannia to Saint Boniface, as had been commanded him by the Lord Pope, and narrated in order how he had been sent by the Lord Pope to serve and obey him. After Saint Boniface and Saint Wunibald and the other faithful Brothers of that same company had received so beloved ^a Brother, dear to God and men, safe and sound, they fell upon him with kisses and upon his neck for ^a very long time, and weeping for joy, glorified God, the giver of all good things, for all His benefits. But King Pippin also, when he learned of the arrival of so venerable ^a person, began to rejoice in the Lord more than can be believed, because so great ^a light of justice had shone upon his kingdom, and because he had the firmest hope that all adversities would be driven from his kingdom by their prayers. The Church of Christ grew, therefore,

through the word and through the labors of Saint Boniface and his companions, and the faith of those believing in the Lord was increased, and with the rite of idolatry abolished, in the consecrating of churches, in the preaching of the word of the Lord, in the baptizing of the Gentiles, in the caring for the sick and the poor, ecclesiastical order was being established throughout all Alemannia.

[9] In those times there were in the kingdom of King Pippin two illustrious men, namely Duke Odilo and Count Sweigerus, both of whom, coming to Saint Boniface, commended themselves to his prayers and most devoutly offered him their estates with their serfs for the service of the living God. He is ordained Bishop of Eichstatt. But the most blessed Bishop, considering that the property of the Church represents the vows of the faithful, the price paid for sins, and the patrimony of the poor, from the allodial lands of Duke Odilo he established the Bishopric of Freising; and from the estates of Count Sweiger he founded and confirmed the See of Eichstatt: and he set over the Freising people the venerable Brother and his disciple Saint Corbinian; and over the Eichstatt people Saint Willibald as ^a Bishop worthy of God: establishing this principle, that with the property of the Church the poor should be fed, the sick refreshed, and Christian captives, as far as means allowed, ransomed. The holy Bishop Willibald therefore began to preach the word of life to the uncircumcised of heart, and to show himself ^a faithful steward and good servant of God in every duty of the episcopate. Whence he had joined all the inhabitants of the province, rich and poor, to himself with such sweetness of familiarity that they fled to him from all the borders of that region and sought counsel and assistance from him for the saving of their souls. And thus it came about that, as the fame of his goodness grew, he became most welcome to Saint Boniface and to all in the metropolitan see of Mainz, and in counsels and in judgments, in the consecrating of churches, and Chancellor of the See of Mainz and in other gifts of grace, he held the first place after the Archbishop. And it was granted to him with the attestation of ^a privilege that in these and in other things worthy of God to be carried out, he himself and all his successors, the Bishops of the Church of Eichstatt, when necessity or time required, should especially, in preference to the other suffragans of the holy See of Mainz, exercise the functions of the Archbishop, and as Chancellor of the aforesaid See, and Prolocutor of the council, should sit nearest to the Metropolitan on his right: as evidence of which dignity ^a vestment of great and mystical ornamentation was granted to him, and also to all who duly succeeded him, in preference to all the Bishops who are reckoned from the line of Mainz's jurisdiction. That vestment is the Rationale, with which even the High Priest of old, approaching the holy of holies, was formerly clothed. The High Priest had the Rationale in the Old Law as ^a prefiguration of great perfection. But to certain Bishops of the New Testament it is granted as ^a display of consummate virtue, which is perfected by grace and reason, whence it is also called the Rationale.

p. Hence the later Counts of Hirsberg remained Advocates of the Bishopric down to the time of the lawsuits, until that family died out and the County ceded to the Bishopric in the year 1301, as the same Gretser, book 1, Observations, chapter 14, and Steuart on chapter 1 of the Life of Saint Walburga show.

q. Some confusion appears here, arising from the names of Gregory II and Gregory III succeeding each other not being sufficiently distinguished. Saint Corbinian. For Saint Corbinian was sent to Bavaria by Gregory II and died as Bishop of Freising about the year 730. He is venerated on September 8. But his brother Erembert succeeded, having been appointed by Gregory III. On these matters one may read Andreas Brunner, part 1, Annals of the Bavarians, book 5.

r. Thus far from Adelbert's account.

s. This preeminence of the Bishops of Eichstatt is explained by Gretser, book 1, Observations, chapter 15.

t. Concerning the Rationale, the same Gretser disputes in the same work, chapter 16. These and other matters pertaining to the Life of Saint Willibald are to be examined at that time.

CHAPTER III

The departure of Saint Walburga from England to Germany. Her monastic life in Thuringia.

[10] Having thus touched upon these matters, it remains for us, God willing and life permitting, to turn our pen to those things which we promised to treat concerning the life of Blessed Walburga. For the condition of the present work requires this, and the press of time by which we are troubled demands the same, whence it is fitting that we in no way admit further digressions. It is to be known, therefore, that the oft-mentioned and ever-blessed brothers, namely Blessed Willibald and Saint Wunibald, from the time when they had learned through the report of trustworthy persons summoned by her brothers and Saint Boniface that the Queen of England, their mother, ^a woman of virtue and distinguished merit, had entered the way of all flesh, were frequently compelled to be anxious about their sister, Blessed Walburga, stirred by natural affection and inflamed by the charity that befits the devout: Saint Walburga knowing that she, after the departure of their mother, was destitute of all temporal comfort. Considering this, therefore, by the counsel of Saint Boniface they decreed that they should ask and command her by ^a faithful summons to come to them, so that she through them and they through her might enjoy mutual consolation in the Lord; and thus what was decreed was brought to action. For through faithful messengers and ^a distinguished embassy, Blessed Boniface urged his niece, and the brothers their sister, with the sweetest supplication and irresistible entreaty, not to fail to come to them. When the spiritual Fathers themselves urged her, the daughter whom they had begotten in Christ, by authoritative admonition to do this, the Virgin Walburga, always glorious, embracing this humble command and faithful counsel with ^a sagacious mind, rejoiced in the Lord beyond what can be expressed, rendering to Him most abundant acts of thanksgiving for the fact that she had merited to be visited by the reverend greeting and most pious exhortation of such magnificent Fathers and most dear brothers. From then on the Virgin Walburga, wise and one of the number of the prudent, began to ponder thoughtfully, and in pondering to search in spirit what in this case was permitted to her, was becoming for her, and would happily be expedient for her. After serious deliberation. For these are the circumstances, according to the most sweet Doctor Saint Bernard, by which ^a moral act is conditioned. For these circumstances include in themselves any others, if there are any, pertaining to the person, place, or time: for when something is permitted according to the reason of the command, and is becoming as regards the edification of one's neighbor, if it is expedient according to the condition of one's own subject, sufficient caution has been provided for the action. For it is necessary that these three circumstances concur in order that the act may be morally established: because, according to the sentence of the blessed Apostle, many things are permitted which are not expedient: and if it pleases you to unfold the other circumstances from their combination, you will find how the said circumstances are required in their entirety for the perfect condition of the act. 1 Corinthians 6:12

[11] And so the Virgin Walburga, most humble, did not lean upon the sagacity of her own sense, but committing herself to God with complete devotion, she humbly besought Him that in things to be avoided and things to be done, she might always be governed by the good, well-pleasing, and perfect will of the Lord. And not long after, she learned by divine revelation that the calling of her invitation had been pre-ordained by God, she departs with thirty companions and had proceeded according to the design of the Divine will: whence she should not hesitate to give her most free consent to this gracious invitation, nor ought she to defer any further by hesitating in any way. From this certitude the most devout Virgin Walburga rejoiced in mind more than can be believed, and from that hour she began to plan with anxious mind how she might undertake the intended journey laudably before God and profitably for herself: and she gathered and selected approximately thirty companions conforming to her religious life and agreeing with her intention, and having made fitting provision for the expenses required for the said journey, with the permission of those who held authority over her and her company, she undertook the oft-mentioned journey and, bidding farewell to her own people and the soil of her native land, as ^a praiseworthy daughter of obedience, hearing counsels, seeing the examples of the Saints, she forgot her people and her father's house, so that God, the King of Kings, might desire her beauty, counting as worthless the things that were behind, and seeking the things that lay ahead, that is, the greater gifts of future blessing, she embarks upon the way of her proposed will: and with her well-ordered, and no less devout company, arriving at the English sea, with the sea calm and the breeze favorable, she boarded the ship: and having sailed favorably for some part of the time, the devil, the enemy of the human race, she is tossed by ^a tempest who is accustomed to oppose the Saints of God through diverse contrivances of temptation, sending fury upon the sea and inclemency upon the air, made the sea rage, and by the contrariety of the winds drove them into perilous waves, so that the sailors threw away the instruments of navigation and besought the Lord for eternal salvation alone.

[12] Seeing this, the most devout Virgin Walburga prostrated herself in prayer and, as it is believed, she calms it with her prayers besought God in these words: "Lord, if the swells of the sea are marvelous, You are more marvelous on high, O Lord, and because You rule over the power of the sea, the motion of its waves, when You will, You calm. Hear us, therefore, O God of our salvation, the hope of all the ends of the earth and of the far-off sea, who delivered Saint Richard Your servant, King and my progenitor, from the peril of the waves in this sea, as he faithfully and confidently cried out to You." And rising from prayer, upheld by the command of divine power, she commanded the sea and the winds: and when this was done, immediately ^a welcome breeze was given, and the seas grew calm, as the Spirit of the Divine will repelled the storm, and the Lord, at the prayer of Blessed Walburga the Virgin, as it were enclosed the waters of the sea in ^a vessel. Then with vehement and joyous admiration, all who were in the ship were compelled to rejoice in the Lord, because by so exceedingly salutary ^a deliverance they had been snatched from the danger of death that had threatened them from the storm of the sea, and perceiving Blessed Walburga to be specially beloved of God from this sign, she disembarks on land they venerated her in all things as ^a Saint, and with God's grace favoring them, they landed at the port of salvation according to their desire, and disembarking from the ship, they devoted themselves to works of virtue, visiting diverse places of sanctification, seeking the Lord with devout mind in His Saints, observing that God, wonderful in His Saints, working wonders and magnifying His mercy according to all His desires in them, shows Himself praiseworthy and loveable to us all, and from the manifold glorification of the Saints, by illuminating He has gladdened the world, and has left it many examples of fruitful edification.

[13] The Lord therefore led Blessed Walburga about, and taught her, and guarded her as the apple of His eye; He led her about through diverse places of sanctification, and taught her through the various examples of the Saints, she makes pilgrimage to diverse places and guarded her from the stain of sins as the apple of His eye. And she, in her pilgrimage, is believed frequently and joyfully to have said to the Lord: "Your statutes were my songs in the place of my pilgrimage": fit, she says, for meditation in the heart, fit for song on the lips, fit for imitation in deed. Psalm 118:54 And that we may pass over long distances of places in ^a brief speech, the aforementioned Virgin, and one always to be called to mind, with her company arrived in Alemannia at Blessed Boniface the Archbishop and at her brother Saint Willibald, she arrives at Saints Boniface and Willibald and there she was received with cheerful and gracious hospitality, and for ^a time dwelling with them, she enjoyed their sweet conversation, by which she was delighted in the Lord. And she narrated in order how at the nod of the divine will and by the authority of their summons she had left her homeland, and how she had hastened to them according to the form of their command, and how, guarded by the Lord on the way, she had arrived safely at the end of her journey, free from every danger of the road.

[14] When the Virgin Walburga learned, moreover, that Saint Wunibald, her brother, was leading ^a monastic and celibate life in the province of Thuringia, and had been placed over seven monasteries of his order by the authority of Saint Boniface, which he governed most devoutly, as befits ^a holy man and one chosen by God, she humbly besought Saint Boniface and her brother, namely Saint Willibald, to send her to her brother, the holy Abbot Saint Wunibald, she sets out for Thuringia to Saint Wunibald, her brother so that by his counsel and cooperation, under regular custody and the exercise of monastic life, she might be preserved, with the grace of God favoring her. When the most holy Fathers, namely the Archbishop and his co-Bishop Blessed Willibald, had heard that she was moved by ^a holy intention and ^a reasonable motive, they approved her petition and granted her leave to depart and to turn aside to Saint Wunibald. She, setting out and arriving at Saint Wunibald, was received with ^a devout greeting. Then the sister explained to her brother the cause of her arrival, and with humble prayer in the Lord she besought him to take care to place her, together with her devout company, in some monastery, so that there, serving God, the more they might be withdrawn from external affairs, the more attentive to interior things they might be found; and we read that this was indeed done. For Blessed Wunibald placed his oft-mentioned sister, together with her company, in ^a certain monastery, she lives holily in the monastery which to this day is called the convent of Saint Walburga. The Virgin, beloved of Christ, seeing that she had been placed in ^a house of religion according to the vow of her holy desire, so conducted herself that she was commended by all in the exercise of virtues and the spiritual edification of good morals. For she preserved the form of virtues, namely charity, and their mother, which is humility, and benignity, and patience of heart, which has its perfect work, and she strove to be perfected in the pursuit of these same virtues. And what more? Since the life of her wondrous holiness was ^a school of discipline for those who beheld her or heard about her. And how great she was in the jubilation of contemplation, how frequent in the word of prayer, how efficacious in

the intercession of entreaty, how mature in the silence of discretion, how solicitous in the matter and manner of whatever pious action, let no one presume to narrate sufficiently about her.

CHAPTER IV

The monastic life of Saint Walburga in Heidenheim, the governance of the double monastery.

[15] It came to pass that when Blessed Wunibald frequently visited the Lord, his uncle, namely Saint Boniface, and his brother, namely Saint Willibald, She and her brother withdraw for the sake of counsel and spiritual consolation, he was received by all with great honor and reverence, and venerated by all as ^a man distinguished in holiness. And when the blessed man perceived that his fame was being greatly exalted in every way, both in the province of Thuringia and also around the regions of the Rhine, he feared that the fruit of his labors might vanish in the glory of vain praise, and that his lamp, when the Bridegroom came, might grow dark with exhausted oil; he distanced himself from everything that seemed to savor of worldly pomp, fleeing from every applause of men, that he might abide in the solitude of contemplation. And so, having well disposed the Churches which he had undertaken to govern, having received permission from the Archbishop, he sought the retreat of solitude, and came to those parts which are called Swanfelden; and while he searched about far and wide for ^a place agreeable to his desire, at length, with divine providence so disposing, amid the densities of forests and among the valleys of mountains, he found ^a solitude watered by ^a multitude of springs and their swift current, and suited for ^a monastic dwelling. In Heidenheim. The blessed man, carefully considering the situation of this place, was gladdened with all his heart, and blessing God and prostrate on the ground, he exclaimed with the Prophet, saying: "This is my rest forever; here I will dwell, for I have chosen it." Psalm 132:14 The man full of God most diligently inhabited this place, and in it he built an oratory with small dwellings, and imitating the life of the holy Fathers, he gathered devout persons, proven in the observance of God's commandments, to serve God, and he established cenobitic life to be observed there, and the Rule of Saint Benedict to be kept, and the name Heidenheim has remained for the place to this day.

[16] He also took with him his sister, the holy Virgin Walburga, dedicated to God, who with the Virgins betrothed to Christ, under his authority and instruction, by the counsel of Saint Boniface the Archbishop and Blessed Willibald, Bishop of Eichstatt, they each build monasteries continually immolated themselves as ^a spotless offering to the living God under the strictness of regular discipline. And he constructed for those same holy Virgins an oratory separated from his monastery, as was fitting, though not placed far away: in which, placing the aforesaid Virgins, he commanded them to serve God to the best of their ability and knowledge: and he also ceaselessly exhorted them by the word of sound doctrine and the example of ^a good life to the form of perfection. That place therefore grew through the merits of Saint Wunibald and the Virgin Saint Walburga, and as it was inwardly adorned by the prayers and divine service of the Saints, so in ^a short time it was enlarged in outward things by the offerings of the faithful. abundantly endowed For every monastery that is well governed in spiritual matters is best administered in temporal ones. But what is neglected in spiritual matters and in the things that pertain to God quickly falls apart in temporal things and external administration, and is not esteemed by men. And this we not only read in books, but the experience of the present time also teaches it, and the same is demonstratively shown in diverse orders and monasteries. And all who were profiting through spiritual edification from the word of Saint Wunibald abundantly endowed and the exemplary holiness of the Blessed Virgin Walburga offered oblations to God through the hand of Saint Wunibald and the Virgin Saint Walburga, of estates, of serfs, of moveable goods, of gold, of silver, of gems, and of gold-woven vestments.

[17] When the venerable Abbot and Confessor of Christ, and his sister already mentioned and always worthy of praise, saw the borders of their estates expanding and the property of the Church growing in every ornament and temporal riches, fearing that the pride of the eyes might be generated from ^a superfluity of riches, generous in almsgiving they distributed ^a portion of the ecclesiastical property for the use of the poor, and with ^a cheerful mind and generous hand handed over certain estates of the Church to neighboring cells still laboring in the destitution of poverty. For they heeded the Prophet praying and saying: "Incline my heart, O God, to Your testimonies, and not to avarice." Psalm 118:36 And so whatever their cell possessed as its own, they considered it should be held in common with those who had nothing in ^a time of need, and in the deficiency of necessary things they always cheerfully gave themselves and their own possessions as generous helpers to all who sought their aid, as much as they could. Observing that saying of the Apostle: "For God loves ^a cheerful giver." And again: "And I myself will be spent for your souls." 2 Corinthians 9:7 2 Corinthians 12:15 Under them also and through them flourished the monastic life, with him exhorting and Saint Walburga cooperating; holiness and chastity flourished among the Virgins. And their church at that time was an asylum and ^a harbor for all who were in distress: nor was there anyone who in his tribulations did not find there ^a sure refuge through the merits and prayers of the Saints who ministered to God therein.

[18] When Saint Wunibald, the venerable Abbot and Confessor of Christ, at God's calling and with himself sighing for the heavenly kingdoms, had reached the end of his meritorious earthly sojourn, seized by ^a grave illness, he completed the course of his life, upon the death of Saint Wunibald and from the exile of this pilgrimage to the heavenly homeland, from transitory labor on the fifteenth day before the Kalends of January, he happily migrated to heavenly rest. His body was honorably buried by Saint Willibald his brother, Bishop of Eichstatt and his Diocesan, together with ^a multitude of men and women hastening to the funeral rites of the holy man, with the devotion of Clerics and the prayers of monks and holy Virgins, in the oratory which the venerable Father Wunibald himself had built for God: which same oratory the holy Bishop enlarged and adorned in honor of God and in reverence for Blessed James the Greater, who was recognized as the Patron of that place, and also out of love for his brother. All who were then present wept that they had been deprived of the bodily presence of so great ^a Father. They rejoiced, however, and illustrious for miracles that they had sent ahead to the heavenly Judge so pleasing an intercessor before God. Signs followed, moreover, as evidence of his holiness. For his disciples heard the ringing of bells, with no human agency applied, and they frequently saw extinguished lamps lit without any human assistance. If, however, ^a reader who is studious in devotion desires to hear more abundant prodigies of miracles concerning him, he can have recourse to the proper Legend of the Saint, because the brevity of the labor we have undertaken does not permit us to pursue more than pertains to the exposition of the Legend which we have under our pen.

[19] At length, after the death of her brother Wunibald, the holy and venerable Virgin Walburga, by the strict injunction of her surviving brother Saint Willibald and likewise her Diocesan, the sister is placed over both monasteries was compelled not without shedding of tears to take up the governance and direction of regular discipline in the cell of Heidenheim, over both the monks and the nuns. For the spiritual Father and blood-brother knew his sister,

that she would steadfastly and energetically be found unfailing in correcting, and mercifully compassionate in sympathizing, beyond all doubt. Not seeking honor, however, but tribulation and sorrow, as will appear in what follows, invoking the name of the Lord, she accepted the governance enjoined upon her with humble obedience, and for sixteen years -- that is, as long as she lived -- she held the said governance, and showing herself ^a model and example of living well, she strenuously, and so to speak, manfully corrected every excess. For she was of such gravity, when the time and circumstance demanded it, and of such piety and gentleness as occasion of place and time opportunely allowed, and at every hour in her conduct she was of such holiness she excels in every virtue and perfection, that she was deservedly venerated by all as ^a Lady, and was loved by all as ^a most devoted mother. For with right faith she strove brightly, with firm hope she strove bravely, with perfect charity she strove sweetly, to enter with her own into that rest and abiding city which is above, Jerusalem, which is free and is our mother. She employed prudence, that is, the right reason of practical affairs, in her business dealings; she enjoyed luminous justice in her judgments; she relied upon the most constant fortitude in adversities; she was governed by the temperance of discretion and of consonant grace in whatever prosperity; and in charity she surpassed all who lived with her, in humility she far preceded them, in the consolation of gentleness and holy meekness her heart was so expanded that there was no one who could hide from the warmth of her charitable love.

[20] Likewise she was frequent in manual labor, more frequent in reading, most frequent in prayer. She was frequent in manual labor: Labor: the enemy loves idleness for she did not eat bread in idleness, but her fingers grasped the spindle. For she heeded what is written: "You shall eat the labors of your hands; blessed are you, and it shall be well with you." Psalm 128:2 Blessed, I say, in the present age, and it shall be well with you in the future. And again she heeded the word of her Rule, which says: "Idleness is the enemy of the soul"; and the very authoritative maxim which says: Rule of Saint Benedict, chapter 48 "Idleness and pleasure are the weapons of the ancient enemy for deceiving wretched souls." For it is expedient that women attend to the labors of their hands. For the first enemy of the human race first tempted the woman, not only because he perceived her to be weaker than the man, but also because he presumed that she was more idle than the man. For it is written: "God placed man in paradise, to work it with reading and to guard it." Genesis 2:15 She was more frequent in reading, because she knew how to busy herself in the Divine Scriptures, and she used them as ^a mirror for composing the beauty of her interior life and as ^a pattern for constructing her conduct; and she read with such eagerness of intention and firm belief as if God were appearing to her and speaking face to face. She is also read to have been most frequent in prayer. and prayer For according to the maxim of Blessed Augustine, ^a person placed in prayer speaks to God: whence it seems supremely necessary for those constituted in ^a position of authority to study to be more frequently in prayer, so that, setting before God their own and their subjects' needs, they may be informed by the counsel of divine wisdom, strengthened by the help of divine power, and consoled by the comfort of divine mercy, so that in doubt they may choose better, in adversity they may not fail, but in the consolation of the Holy Spirit they may always progress toward the better. Clinging to God through faith formed by love, which works through affection. In these and other exercises of virtue, perfected and infused and suffused with the abundance of graces, she delighted, and by the steps of knowledge and love she was ecstatically borne into God, as was frequently reported. Sweetly refreshed in her encounter with Him who possesses the fountain of life, illuminated in affection and enlightened in understanding, coming to herself, possessing herself, condescending to her own, illuminated by God she illuminated the minds of men. Let these very few things from among innumerable ones said concerning the pursuits of virtues and the exercises of studies suffice, because from now on we shall turn our pen to the remainder: the miracles which in life, in death, and after death the Lord gloriously performed through her and on her account, manifesting her. In order, therefore, that we may build credulous faith in our words, we desire first, with God as our author, to bring forward into the open some of her signs which the Lord wrought on her behalf and through her, even while she still lived in the flesh, which we have found written in very well-approved books.

CHAPTER V

Miracles performed in her lifetime by Saint Walburga. Her death, the translation of her body.

[21] It is to be known, therefore, that after the departure of her brother, namely Saint Wunibald, while the Virgin Walburga held the governance of monastic discipline in the Church of Heidenheim, it happened that ^a certain Ecclesiastic named Gomerandus, who presided over the due ordering and lighting of the lamps of the Church, withdrew the light from the convent at suppertime, when light is greedily withdrawn having no regard for God, and gravely offended Saint Walburga in this matter. For, having compassion on the deficiency of her sisters and patiently bearing her own injury, she betook herself without supper to the consolation of prayers, and to Him who is the unfailing and true light she committed the wrongs done to her companions. For this is the greatest virtue of the Saints, that patiently bearing their own injuries, they resign them by confidently committing them to God who permits them. For it is written: "Vengeance is mine, and I will repay, says the Lord." Romans 12:19 Whence the Saints, trampling upon the vexations of the wicked world, and leaning upon the word which says, "If we suffer with Him, we shall also reign with Him," are fittingly refreshed by the sweetness of the Holy Spirit. 2 Timothy 2:12 It came to pass, therefore, that when Blessed Walburga was intent upon prayer, immediately in ^a wondrous manner ^a light sent from heaven, like the flashing of lightning, she obtains light from heaven filled the whole place in which Saint Walburga and her sisters were, and did not depart from them until sunrise. In which matter the greatness of the virtues of the Virgin Saint Walburga clearly shone forth, and the Lord vehemently kindled the hearts of all who had seen or heard of this sign to obey Saint Walburga.

[22] We find another miracle also, written in truth. A certain powerful lord had his dwelling on his estate near the cell of Heidenheim, who, on account of the illness of his daughter, whom he loved as his only child, labored under intolerable sorrow and pain. When the Virgin Saint Walburga learned of his anxiety and sorrow, fortified by the sign of the Cross and the power of holy prayers, going out by night she came, fearing nothing but having certain confidence in the mercy of God, at the evening hour, as if she were ^a pilgrim, to the lodging of the aforesaid lord, and by knocking at the doors of the house she asked that the grace of hospitality and entrance to the house be afforded her. When the master of the house heard her knocking and entreating, fearing lest the violent rapacity of his dogs, of which there was ^a multitude at his house, might tear her apart, he ordered his household she contemns the ferocity of dogs to hasten to her with rapid course, and to bring her in peacefully, defended from the bites of the dogs.

To whom Saint Walburga said: "Do not fear that your dogs can harm me, Walburga, ^a handmaid of Christ, because no adversity, no danger whatever can prevail against one placed under the protection of Christ. Indeed, I most confidently believe that the very one who sent me by ^a prosperous journey here to your house for ^a reason still unknown to you, that same one will bring me back unharmed through His great mercy." Then the master of the house, upon hearing the name of Walburga, sprang from his seat, and marveling at the arrival of so noble and so holy ^a Virgin, he most diligently cleaned the whole house, and having wiped away everything that might offend her holy eyes, he received her most benignly into his house and showed her every service of kindness and devotion. Seeing, therefore, that the father and mother and the whole household were distressed around the girl who was at the point of death and already in her death agony and standing at the final moment of life, Saint Walburga, inwardly moved by pious compassion, asked that ^a bed be prepared for her within the chamber of the dying girl, she spends the night alone beside the dying girl so that with all others excluded, she might enjoy the night's quiet alone with the girl alone. All marveled at this request, since the girl was given up for lost and everything necessary for the funeral had been prepared; yet, presuming upon the holiness of Blessed Walburga, they cast everyone out and, according to her request, left her alone with the girl alone for that night. But the Virgin of Christ, with the doors closed, spent that entire night sleepless, and on bended knees, with tears and prayers, she humbly besought her Spouse, the bestower of all good things, that in the power of His might and in the multitude of His mercies He would restore the girl to her former health; and that He would incite not only the girl's parents but also all the people of Swanfeld, who were still rude in the Catholic faith, by this sign of healing to the knowledge and love of His name. To her prayers the merciful and compassionate Lord most benignly inclined the ears of His piety, and fully restored the girl, who had been given up for lost, to good health. and heals her with prayers While this power of the Most High was being shown within the chamber as Saint Walburga prayed, the father and mother of the girl, together with the entire household, were running about here and there around the digging of ^a grave and the preparations customarily displayed for the dead, tormented by lamentable grief. Then the Blessed Virgin of Christ, Walburga, opening the doors, called the girl's parents, and with great joy and exultation of heart presented to them their most dearly beloved daughter, healed by God so that no trace of illness appeared in her. The girl's parents, recognizing the power of God and the holiness of Blessed Walburga in the sudden recovery of their daughter, rendered acts of thanksgiving to God with great jubilation of heart, and falling at the feet of Saint Walburga, they offered her immense gifts. But she, accounting them as mud and worth nothing, exhorted them to cling faithfully to God and to set nothing earthly, nothing worldly, before the love of God. After this, bidding them farewell secretly, she returned to her convent, and after the working of this miracle, in the spirit of humility, she mortified her body with even greater affliction, nor did she presume to think lofty things from this, but rather to consent to humble things. We conjecture, moreover, from the narration of the miracle just described, that not only was the girl miraculously restored to her former health, but also the rabidness of the dogs and their almost unconquerable madness were calmed. For in her words the Lord pacified the beasts. She is invoked against the fury of dogs. Hence it is also not undeservedly believed that those threatened by the rabid assault of dogs or other fierce animals, if they devoutly call upon the blessed and gracious Virgin Walburga, will without doubt be delivered, or if they have been injured, will quickly and salubriously be restored to health through the merits of Blessed Walburga the Virgin. These miracles, however, from among the innumerable ones she performed in her lifetime, we have taken care to annotate in this work, so that we may come in ^a more compendious style to those things which remain to be said.

[23] After these things, over some intervals of time, the Virgin Walburga, most dear to God, completed the course of her happy life with ^a happier end. For the prudent Virgin always thought and, thinking, longed to be ready, at God's call, to enter the nuptials which possess the bridal chamber of eternity, where she might perpetually enjoy the Spouse in the fullness of her vow, she dies on February 25 with the flower and honor of her virginity preserved. And at length, as the illness which had seized her grew worse, fortified by the Ecclesiastical Sacraments and giving sacred admonitions to her own, full of the Holy Spirit, she fell asleep in the Lord, on the fifth day before the Kalends of March, that is, the day after the feast of the Apostle Matthias. The feast of her Canonization and Translation, however, is commonly celebrated on the day of the blessed Apostles Philip and James. The most holy Virgin Walburga was commended to ecclesiastical burial beside Saint Wunibald by her brother the Bishop Blessed Willibald, so that the proximity of burial might demonstrate the kinship of blood and the equality of holiness. But before we say anything about the prodigies that followed her translation, it is fitting that we pass over in the compendium of an abbreviated discourse certain signs that appeared at her death and are held to be well-known by truthful report. For when the venerable Virgin had commended her spirit into the hands of the Lord, and it had reached the Lord who gave it, The glory of her body the lifeless body was shown to some bystanders who were worthy of such ^a vision in the appearance of ^a glorified person. For an odor of wondrous sweetness and inestimable fragrance had filled the whole house, from the presence of the most holy body, which the power of virginal chastity, together with humility, had surrounded with lilies of the valley and with drooping dark flower-violets. odor Moreover, when the praiseworthy Virgin was being borne in her body to the church, candles and tapers were seen to be lit without the assistance of human cooperation. candles lit from beyond

[24] In the course of ^a long time, after the blessed Bishop Willibald had migrated from this wicked world to the kingdoms of the heavens, mingled with the assemblies of Angels, it was shown by divine revelation to ^a certain Bishop of Eichstatt named Herbert that he should transfer the blessed Walburga, pleasing to God and gracious to men, the venerable Virgin, from the humble place in which she had been buried the body is transferred to Eichstatt to ^a more excellent and more reverential location. Therefore the Lord Almighty, determining to look after, or rather to mercifully provide for, the Church of Eichstatt and the salvation of the entire people of that city and the surrounding region, willed that the oft-mentioned blessed one, ever to be blessed, be transferred with great glory and honor and the display of innumerable miracles to the city of Eichstatt by the said Bishop of that city, so that He might enrich the place of our see by the aggregation of the Saints -- namely Blessed Willibald and the Virgin Walburga, his blood-sister -- with the treasures of such great riches in the abundance of graces through their bodily presence, and by enriching exalt it, and by exalting demonstrate it as honorable to all. After the venerable body of the oft-mentioned Virgin was placed above the ground from the place of her burial, it exudes oil all her limbs appeared as if sprinkled with dew and infused with oil, and all who were present perceived ^a fragrance of inestimable and wondrous odor, and the sick who were present at that time, by whatever pain they were held, were healed by the salutary sweetness of so restorative an odor, and when the venerable body of the Virgin was being carried with great ceremony, as was fitting, from the aforesaid place to the aforesaid city, with many coming to meet it, the sick are healed behold, ^a certain epileptic, for the purpose of obtaining health, passed beneath the bier on which the holy body was carried, and in that very hour was restored to his former health. There also came ^a certain boy afflicted with the same detestable disease and frequently shaken by pain, who touched the bier with the hope of healing, and having obtained complete health, returned joyfully to his own home.

* "we endure,"

CHAPTER VI

Some relics of Saint Walburga brought to the monastery of Monheim. Various miracles performed.

[25] After the most sacred relics of the same Virgin had been brought to the monastery which is called Monheim, relics given to the monastery of Monheim and is inhabited by nuns in the pious exercise of virtues, and placed upon the altar; on the following night ^a certain Cleric of venerable white hair appeared and addressed the Abbess of that place, whose name was Neubila, in this form of words, saying: "Neubila, why do you sleep, and why do you not rise and go to the church?" To whom she replied: "Why should I go to the church now, when the morning bells have not yet been rung? I cannot walk there on foot unless carried by the hands of others. I am afflicted by the discomfort of gout more than can be said, lacking the use of my limbs." a woman suffering from gout is healed He said: "Go quickly, do not delay, for Blessed Willibald is seeking the church with ^a great company of Saints, wishing to inquire how you have stored away his holy sister." She immediately, as if she had suffered no discomfort, rising up and leaping from place to place, entered the basilica to which she was heading in perfect health, and rendered thanks to God and to the Virgin for the health she had obtained.

[26] Likewise ^a certain boy, named Leupold, was born so contracted and curved from his mother's womb that he was looked upon by all as ^a kind of prodigy. While, among the many who flocked to the patronage of the Virgin, he sought the comfort of both sustenance and remedy, a contracted and bent boy on ^a certain night the blessed Virgin Walburga appeared to him in ^a vision and commanded him to go to her church. He replied: "Since I am entirely infirm, lacking the use of my limbs, I cannot walk; moreover I dread the cold of the surrounding frost; I beg to be excused from this journey." She said: "Go, go quickly, for by my intercession you will be healed of the pain of your infirmity." Rising, he came to the church as best he could, and there he obtained perfect health, and for the rest of his life he served God and His handmaids in that same monastery with ^a joyful heart. This is the Virgin who follows the Lamb without spot, the Bridegroom of Virgins, not only with the white robe of virginity, but also imitates Him with outstanding generosity. Luke 11:9 For Jesus Christ says: "Ask and you shall receive." Which the eminent Doctor Blessed Gregory expounds, saying: "He willingly gives, who invites one to ask." Thus we can say of our Virgin that she willingly heals the infirmities of men, who procures that the grace of healing be sought from her.

[27] Likewise Count Adalbert, an illustrious nobleman of Alemannia, devoted to Blessed Walburga, came and brought ^a candle, not small in size and precious as ^a gift, as his munificence demanded, and placed it prone upon the altar, and humbly praying to the Lord and the oft-mentioned Virgin for his own salvation and that of his household, having sought ^a blessing, he returned home. The Abbess Neubila, receiving the same candle -- since she was most dear to the aforesaid Count through holy familiarity -- a candle is lit from heaven set it upon ^a candlestick, and left it then unlit. On the fourth day, however, it received light from heaven, and with that light persisting for three days and nights, on the fourth day it was extinguished, no one putting it out. At the hour, moreover, when the divine power wiped away the tresses of the radiant fire, namely the ninth hour, the doors of the church of their own accord so barricaded themselves that no one for ^a span of nearly two hours was able to find them open and passable. Then Christ appeared to those who had barricaded the doors, and made them open to those who wished to enter.

[28] Furthermore, two women came thither seeking the patronage of the Virgin, ^a mother with her daughter, both bearing an unsightly curvature of the hands, and they besought the patronage of the Virgin; and while they were present at the solemnities of the Mass, the mother at the beginning and the daughter at the end of the Mass curved hands are healed obtained the desired health.

[29] Again, there was ^a certain woman from the village called Stoppenheim, named Geilla, in whom the Lord deigned to work twice three signs through the blessed Virgin Walburga. She is punished for working on her feast day. For when the annual feast day of the Virgin Walburga arrived, and all in the province who knew God through faith and the grace of the Virgin Walburga were festively celebrating by keeping the day holy, she, with ^a brazen and irreverent countenance, despising the feast day, applied herself to the outward work of her hands in contempt of the solemnity of the day, and began to spin and weave according to the pattern of the craft which she had been accustomed to practice in former times. What more? A ball of thread and certain other implements belonging to this craft adhered to her hand with such ^a glue that they could not easily be separated from her hand, and indeed she fell into so horrible ^a swelling of the arm and hand that the sleeve could not contain the swelling: but it was pulled off by those standing by with difficulty. The neighbors, seeing this, exhorted the wretch to flee to the intercessions of the Virgin Walburga, so that she might obtain grace in timely help, which was indeed done. For coming to the threshold of the Virgin, she was entirely and immediately restored to health. But when she had returned home, ungrateful for the benefit received, she took up again the work she had previously set down, she is healed and immediately she received the detestable curvature of hand and arm as ^a sign of divine retribution. She, turning again to her senses, repented of her transgression, and running to the patronage of the said Virgin, she obtained the grace of perfect health.

[30] Now let us hear what is more marvelous. Likewise on ^a certain feast day of the Virgin Walburga, the aforesaid senseless woman, unmindful of so many benefits, when she began to work with her hands, working again she becomes blind she was suddenly deprived of the light of her eyes. She, seeing that the effect of divine retribution had deservedly taken its place, running to the remedies of penance, made ^a vow to the Virgin Walburga that, if she obtained for her the grace of illumination, she would henceforth perpetually obey her services with ^a willing heart, in heart, mouth, and deed, as ^a zealous handmaid. What more? Gracious piety in the Blessed Virgin Walburga, and the power of penance in this wretched woman -- blinded by divine retribution -- clothed her eyes with clear light, which she also permitted her to enjoy thereafter. She receives her sight. O Mother, pious and benign Virgin Walburga, who so many times corrected the delinquent and, having corrected her, restored her; heeding the piety of our Savior, who said to the prince of the Apostles, Peter: Not only must one forgive seven times, but seventy times seven: to Him be glory, and to you glorification forever and ever. Matthew 18:22

[31] Likewise there was ^a certain woman from Eastern Francia, that is, Franconia, who had entirely lost the customary use of her right arm, and felt her right side to be lifeless. Trusting in the benignity of the Almighty and the abundant grace of the Blessed Virgin Walburga, she begged to be led to the monastery of the same Virgin, a paralytic is healed so that she might find ^a remedy for her pain, and might serve God and the aforesaid Virgin with her mind henceforth. Which was indeed done. For coming to the threshold of the Virgin, she prayed to the Virgin Walburga with ^a suppliant heart for the obtaining of health, which she obtained perfectly in that very hour, and returned home rejoicing as quickly as possible. Her master, however, whose bondwoman she had been in servile condition, seeing that she had entirely recovered from all infirmity, indiscreetly compelled her to manual labor for the sake of profit. When this was done, she fell into her former infirmity and began to be sick more severely than before. Seeing which, her master said within himself: "O blessed Virgin Walburga, if you

heal my handmaid again, beyond all doubt I will release her from the yoke of servitude, setting her free in perpetuity, so that henceforth she may serve not me, but God and you in the fullest freedom." When this vow was made, she was healed, and was zealously devoted to the service of God and the Virgin Walburga.

[32] Likewise, although Blessed Walburga healed some who were blinded by pain of the eyes and cured others who were blind from birth, yet concerning the miraculous restoration of sight which was wrought in two persons, for the sake of brevity we shall recount only this. There was ^a certain Count named Adalbert, who had ^a certain pauper named Fideramnus. A blind man is given sight. This man, deprived of his bodily eyes from his mother's womb, had been known to all; when he had reached ^a mature age, he asked to be led before the altar of the Virgin, so that he might set forth his miserable need to the gracious Virgin with ^a plaintive voice, and thence deserve to obtain the comfort of illumination. Led to the said altar, he lamentably besought the Lord to deign, through the intercession of the Virgin Saint Walburga, to grant him the light of his eyes, whose use he had never experienced. Then God Almighty, through the intervention of the Virgin Walburga, clothed the same blind man with clear light and the form of eyes, who, returning home, survived for ^a long time, and was recognized by many as being the one who had been blind from birth.

[33] Likewise ^a certain boy, blind from birth, was led to the church of the Virgin Walburga for the obtaining of illumination. Another, in one eye. While together with his family he besought the Lord to deign, through the intercessions of the aforesaid Virgin, to grant him the power and use of sight, ^a sign of great wonder occurred. For in one eye he was beautifully and perfectly illuminated, but in the other he was left in blindness. If the curious reader or listener inquires the cause of this, we shall answer him: "The judgments of God are ^a great deep, and the height of the riches of the wisdom and knowledge of God has unsearchable ways, and therefore he who would search out majesty shall be overwhelmed by glory."

[34] Likewise in the same monastery ^a certain miracle was wrought which should not be covered in silence. A certain man, coming from the regions of France with his neck extended, having gloves on his hands irreverently and without due humility, entered the monastery of the oft-mentioned Virgin, for irreverent entry into the monastery and whether he incurred this negligence through an offense of forgetfulness or through the stupidity of rusticity, we cannot presume to judge, but let us observe what happened to him. Therefore, the gloves which he had on his hands when entering the monastery, the gloves vanish when he came to himself and wished to remove them, he did not find them; they had vanished from his hands, so that by no diligence of searching could they be found, however thoroughly one might seek. He stood therefore astonished, and marveled at what had happened more than can be believed. At length, when he had prayed and received the blessing for which he had come, he returned home. But when fourteen days had elapsed, while he was sitting at his table about to taste his food, and using familiar conversation with his household, he began to disclose what had happened to him with an evident narration: and while he was speaking at length about that same subject to the members of his household, he found lying beside him the very same gloves, and no others, which when he saw, he was stuck in his soul and marveling greatly. At length, recovering his wits, he showed them to his companions, and faithfully consulting them, they are restored elsewhere he began to discuss what seemed the wiser course to take regarding them. And all judged with prudent mind that the same gloves should be sent to the monastery of the Virgin Walburga, both as ^a sign of the miracle wrought and also as evidence of the exhortation that no one should presume to enter the church of the Virgin Walburga, they are preserved in the church or of any other Saints, irreverently, or to stand therein in any way. The gloves, therefore, having been sent to the monastery, were shown to many. For the sake of correction and equally for the commendation of good conduct, this should be noted. For we read about Saint Elizabeth, daughter of the King of Hungary, how when she stood for prayer or entered the basilica of our Savior and His Saints, she removed the hood from her head, laid aside her garlands, drew the rings from her hands, as evidence of the reverence due to divine worship, which is to be celebrated with the renunciation of outward pomp, the gathering of interior devotion, and the adornment and splendor of ^a good conscience.

[35] Likewise there was ^a certain girl, quite attentive to the Blessed Virgin Walburga with special reverence and venerating her with ^a devout mind, who enjoyed her youthful age with excessive delight, though not with unseemly dissoluteness. She was frequently corrected by illness and other admonitions, yet she did not desist, a ball sticks to the hand of one playing too much but frequently, playing and jesting with her companions, she gave herself more loosely to ^a certain game, which is called the throwing of ^a ball, in which girls and young people throw ^a ball to one another by turns, and receive it back again, and this game is said sometimes to abound with laughter and disorderly movements. And behold, Saint Walburga the Virgin did not abandon the one devoted to her, but gave her understanding by ^a marvelous affliction. For when, though corrected many times and yet not amended, she was exercising at ^a certain hour the aforesaid game which she had loved, the ball stuck to her hand so firmly that it could scarcely be torn from her, with great pain and shame together. At which she came to her senses, and henceforth withdrew her mind from all worldly joy, so that she served God and the Holy Virgin Walburga with dutiful diligence for the remainder of her time.

CHAPTER VII

The miraculous flow of oil from the body of Saint Walburga.

[36] For ^a final conclusion we have also determined to note that the holy body of the glorious Virgin Walburga was carefully and reverently placed by the long-aforementioned Bishop Erbert in the public altar of the same monastery. Where miracles, continued up to the present day, happily multiply. Her oil For from her virginal members, but especially from those of the breast, there emanates ^a sacred oil which, by the grace of God and the intercession of the Blessed Virgin Walburga, illuminates the blind, heals very many makes the deaf hear, and restores the power of walking to the lame, and mercifully grants the desired effect to all the infirm who devoutly ask.

[37] We ourselves have also experienced this grace of healing. For falling ill with ^a grave infirmity, we came to the brink of death, and remembering the grace which Blessed Walburga ceaselessly shows to those who love her, from ^a grave illness we ordered the oil of her most sacred emanation to be brought to us in abundance, and with ^a longing draught we drank ^a full vial, praying in these words: "O Blessed Walburga, Virgin, for the reverence of Blessed Willibald, your most beloved brother, Bishop Philip, the author whose unworthy successor I, Philip the sinner, am, intercede for me to the Lord for the pardon of my sins, and that I may have respite from the burden of this illness, to the praise of God Almighty and of His inviolate Mother, the Virgin Mary." Why say more? On that same day we passed the crisis, and shortly thereafter we were entirely restored to health.

[38] This also should be known: that at the hour of the celebration of the Mass, when the Sacrament of the Body and Blood of Jesus Christ is confected upon the altar it flows more abundantly during the Consecration in which she is entombed, the oil distills from her sacred body more frequently and more abundantly. Whence this hour is most diligently observed for the reception of the same oil. And if the vials

in which the sacred oil is to be received are not placed directly or perpendicularly beneath the dripping, the drops of the same oil cling to one another hanging down, in the manner of ^a cluster or ^a honeycomb, by no means falling into any other place; but after the negligence is corrected and the vessels in which the sacred oil is to be cleanly received and when clean vessels are placed beneath are fitted to the dripping, it flows into them without any human cooperation, by which it is openly demonstrated that it ought to be received in clean vessels, because it entirely preserves itself from unclean places or vessels. And it has often been found that, received even in ^a clean vessel, if it is held uncleanly or irreverently, or carried to ^a place where the sins of allurement are customarily committed, it entirely vanishes, or the oil in no way passes out through the opening of the vessel for the purpose of healing.

[39] We also gather from writings, and have learned by certain report of persons worthy of trust, that the city of Eichstatt together with its entire diocese it ceases during an Ecclesiastical Interdict had at ^a certain time been placed under ecclesiastical interdict, on account of certain injurious damages which the Bishop then presiding had sustained from the Barons and inhabitants of the land. From that time the liquor of the sacred emanation ceased to flow, until the day on which the church was restored to indemnity. And the same venerable Bishop, together with the whole community of the city, having proclaimed ^a fast, ascended barefoot and without linen garments to the monastery of Blessed Walburga, devoutly and earnestly supplicating with the whole body of his people that the city might no longer be deprived of the effect of so great ^a kindness, such as the emanation of the sacred liquor is. And the said Bishop, approaching the altar, devoutly performed the solemnities of the Mass with the people standing by, and at the confection of the Sacrament and its reception, the most sacred liquor, which for the space of one year had in no way distilled nor shown itself at all, erupted so abundantly that it filled ^a flask of half-pint capacity, or one flagon. Seeing which, the Bishop together with the people devoted to God, filled with joy more than can be narrated, rendered immense acts of thanksgiving to God and to Blessed Walburga for the granting of so great ^a benefit.

[40] It should be noted also that the same sacred oil is of such purity and unmixed quality that, stored for two hundred years without any corruption or foul muddiness of staining, it is found to be of the same purity preserved uncorrupted for 200 years as that which was received on this very day from the dripping of the same sacred emanation.

[41] Now let us see what the emanation of sacred oil in Blessed Walburga, or in other Saints -- such as Blessed Nicholas, or Blessed Catherine, or our glorious Bishop Gundekar, or whatever other Saints the flow of oil granted to various Saints to whom it has been granted by special prerogative of merits and by ^a display of the magnitude of their rewards -- signifies. In this regard it should be known that oil, poured into any liquid, floats on top, whence by its likeness it designates mercy. For mercy triumphs over judgment. And again: "His mercy is above all His works." James 2:13 Ecclesiasticus 18:12 Oil is also of great lightness and much usefulness: for it illuminates, nourishes, and heals. Thus piety, according to the blessed Apostle, is profitable for many things, advancing greatly, for it has the promise of the life that now is and of the life to come. 1 Timothy 4:8 Hence it is also that oil, by its own property, expresses heartfelt piety, on account of the mercy and piety exhibited in their lifetime and therefore the emanation of sacred oil from the bodies of Saints, by prefiguring and displaying, represents the fullness of overflowing mercy, and the superabundance of deep-felt piety, and the gentleness of mildness. For these Saints who have the spring of the emanation of sacred oil were most merciful and most pious in life, and therefore, having obtained mercy, they make themselves laudably known to men after death through signs of mercy and piety. Thus the Blessed Virgin Walburga, as ^a fruitful olive in the house of the Lord, and as ^a beautiful olive in the fields of the Church, through the oil poured forth has spread abroad her name. For through the rivulet of her sacred emanation, the knowledge of her holiness has been derived to the ends of the earth. Illuminating the blind with the oil of mercy and piety, spiritually and bodily nourishing the hungry with good things through the affection of holy desire, and healing the wounded in body, she ministers healing to the broken-hearted. Amen.

LIFE VI OF SAINT WALBURGA,

written by the care of the nuns of Eichstatt, published from two manuscripts by Steuart.

Walburga, Virgin, Abbess of Heidenheim in Germany (Saint)

BHL Number: 8774

BY THE CARE OF THE NUNS.

PROLOGUE OF THE NUNS.

[1] Not desiring novelties, but wishing to bring old things to the memory of the many, since at our convent of Saint Walburga, of the Order of the holy Father Saint Benedict, of the city and diocese of Eichstatt, in which the body of the same Virgin Saint Walburga rests bodily in ^a certain wondrous manner, the history, Legend, and Life of the most holy Virgin Walburga in Latin, or rather in the vernacular style, is requested without number on account of the merits and exercises of her virtues to be followed, which is very rarely found whole and true among others; we desire to satisfy the hearts of those devoutly requesting, and we are most ready to impart this and bring it to the knowledge of all, to the honor of God and His immaculate Mother, as well as of Saint Walburga and all the Saints. Therefore by the printing art, but in the style, order, and form from the most ancient original book of our monastery, we have had this copied out with the greatest diligence, with this sole aim: that from this may grow the honor of God and the Saints, and the praise of Saint Walburga, and that ^a salutary remembrance of our convent may be had among readers through this sharing. Whence may they also deign to intercede for us all before the Most High. Amen.

Various things concerning Saint Richard the father were then appended, which we have given in full on February 7, and what is said there about the kingdom of Offa being handed over to him we discussed in section 5, page 73. In place of these, we append the sequence of chapters of this Life, and shall then divide it in our customary manner. These are what Steuart has published:

Chapter 1. On the birth and family of Lady Walburga. 2. On the calling of Lady Walburga from England to Germany. 3. On the departure of Blessed Walburga from England to Germany, and ^a miracle. 4. How she received the veil of religion, and lived under the veil, and on the industry of Saint Wunibald her brother. 5. On the praiseworthy governance of Saint Walburga after the death of her brother Saint Wunibald. 6. A miracle performed in her lifetime by the Virgin herself. 7. Another miracle: ^a sick Virgin restored to health. 8. On the death of Saint Walburga, her burial, and the miracles wrought there. 9. On the revelation of Saint Walburga made to Otkar, the sixth Bishop of Eichstatt. 10. On the first translation of Saint Walburga by Bishop Otkar and the miracles wrought therein. 11. On the arrival of Saint Walburga at Eichstatt, and her second translation.

12. On the final translation or elevation of the holy Virgin, when her relics were placed upon the high altar of the monastery of Saint Walburga in the city of Eichstatt.

CHAPTER I

The birth, family, and arrival of Saint Walburga from England to Germany.

Chapter 1

[2] Therefore Blessed Walburga, ^a Virgin pleasing to God The father of Saint Walburga is Saint Richard and gracious to men, arose from an illustrious lineage, indeed from ^a royal stock, namely from Richard, King of the English, now however ^a companion of the Angels; she obtained him as her father in care and progenitor in nature; who most worthily taught his children the discipline of the Christian religion and the way of truth, both personally and through faithful tutors. He afterward, at the exhortation of his children, namely Saint Willibald and Blessed Wunibald, together with Saint Walburga, left his kingdom and homeland, and undertaking ^a hard pilgrimage, with his children taken along with him, committed himself to the peril of the Ocean, he dies at Lucca and at last, after many labors and many dangers, he reached Lucca, or the city of Lucca: and there, consumed by ^a mortal illness, he happily rested in the Lord in the monastery of Saint Frigdianus.

[3] The brother Saint Willibald goes to Jerusalem. After his most blessed passing, his sons, namely Saint Willibald and Wunibald, together with their companions, proceeded to the tombs of the Apostles Peter and Paul, and having obtained permission from Pope Gregory, Willibald and certain of his companions made for Jerusalem, Saint Wunibald being left at Rome on account of the great infirmity by which he was then detained: who, at the command of Pope Gregory... at the instance of Saint Boniface, Archbishop of the See of Mainz, who had come to Rome for the sake of advantage and on ^a legation from Pippin, King of the Alemanni, Saint Wunibald sets out for Germany humbly besought the Lord Pope that through his assistance he might deserve to receive such ^a co-worker and companion in the cultivation of God's vineyard. To whose petition Pope Gregory willingly assented, and by asking commanded that Wunibald himself should adhere to the fellowship of his uncle Saint Boniface, and in all things should obey his counsel and command in serving God.

[4] Saint Boniface also obtained this from the aforesaid Pope: that if the divine clemency should ever present Saint Willibald to his sight, he should send him to Alemannia to help him. having assumed the monastic habit And when the legation was completed and the Apostolic blessing received, he returned to Alemannia together with Saint Wunibald, his co-worker, whom he afterward sent from Mainz to Thuringia, and there gave to Saint Wunibald the habit of the monastic life according to the Rule of the holy Father Benedict, and promoted him to the grade of the priesthood. Saint Wunibald, moreover, attending to the virtue of obedience in ^a spirit of humility, showed himself ^a perfect servant in all things that were enjoined upon him, and like ^a good son and perfect disciple, he obeyed Saint Boniface even unto death. The Archbishop, seeing that Saint Wunibald he presides over seven churches in Thuringia was progressing in all justice and holiness, committed seven churches in Thuringia to his governance: which he advanced to such ^a height of perfection that to this present day throughout that whole province the honor and glory of Saint Wunibald is proclaimed in praise of God.

[5] When, therefore, these things were taking place in Alemannia concerning Blessed Wunibald, his brother Blessed Willibald, on pilgrimage, having seen the sepulcher of Christ in Jerusalem he returns from Jerusalem and the place of His passion, at length reached Mount Cassino, where he had heard that the monastic life flourished according to the institution of Saint Benedict the Abbot; he lives as ^a monk on Mount Cassino and the father Abbot of that monastery, whose name was Petronax, with the unanimous consent of his convent, received him, at his humble petition, as ^a monk and fellow-brother: where he showed himself admirable and worthy of imitation in all honesty of character and conduct. He remained among them for ^a long time, irreproachable, indeed praiseworthy in all things.

[6] And then, taking leave of all, with the permission of the Abbot, together with certain honorable brothers he returns to Rome who were hastening to the Lord Pope for the sake of ecclesiastical business, he again crossed over to Rome. Presented therefore to the Apostolic presence, he was most benignly received. And with paternal exhortation and by Apostolic authority he was asked by command to hasten without contradiction to Saint Boniface, Archbishop of the See of Mainz, he is sent to Saint Boniface and to show himself ^a faithful co-worker and humble minister in the vineyard of the Lord of hosts, in all things that Saint Boniface should enjoin upon him. To whose command Saint Willibald, obedient in ^a spirit of humility, into Germany strengthened by the Apostolic blessing, came to Alemannia to Saint Boniface, his uncle, as had been commanded him by the Lord Pope, and narrated in order how he had been sent by the Lord Pope to serve and obey him.

[7] After Saint Boniface and Saint Wunibald and the other faithful Brothers of that same company had received so beloved ^a brother, dear to God and men, safe and sound, they fell upon him with kisses and upon his neck for ^a very long time, and weeping for joy, glorified God, the bestower of all good things, for all His benefits. And the most blessed Bishop Boniface, from the allodial lands of Count Swigger, which he most devoutly offered to Saint Boniface, together with the serfs, to serve the living God, he is consecrated Bishop of Eichstatt founded the Bishopric of Eichstatt, and set over the people of Eichstatt Saint Willibald himself as ^a Bishop worthy of God: to whom he preached the word of life, and in every duty of the episcopate showed himself ^a faithful steward and good servant of God. Having thus touched upon these matters -- how Wunibald was established in Thuringia, and Saint Willibald in Eichstatt, which the understanding of the history of Saint Walburga necessarily requires -- it now remains, God willing and life permitting, to turn our pen to those things which we promised to treat concerning the life of Blessed Walburga, whence it is fitting that we in no way admit further digressions except insofar as the present work requires.

Chapter 2

[8] It is to be known, therefore, that the oft-mentioned and ever-blessed brothers, namely Blessed Willibald and Saint Wunibald, from the time when they had learned through the report of trustworthy persons that Wunna, or Wunneheyda, after the death of their mother Queen of England, their mother, ^a woman of virtue and distinguished merit, had entered the way of all flesh; then they were frequently compelled to be anxious about their sister, Blessed Walburga, stirred by natural affection and inflamed by the charity that befits the devout: knowing that she, after the departure of their mother, was destitute of all temporal comfort. Considering this, therefore, by the counsel of Blessed Boniface they decreed that they should ask and command her by ^a faithful summons to come to them, so that she through them and they through her might enjoy mutual consolation in the Lord. An embassy is sent to England by the brothers and Saint Boniface. And thus what was decreed was brought to action. For through faithful messengers and ^a distinguished embassy, Blessed Boniface urged his niece, and the brothers their sister, with the sweetest supplication and irresistible entreaty, not to fail to come to them; while the spiritual Fathers themselves urged her, the daughter whom they had begotten in Christ, by authoritative admonition to do this.

[9] The Virgin Walburga, always gracious, embracing this humble command and faithful counsel with ^a sagacious mind, Walburga is summoned rejoiced in the Lord beyond what can be expressed, rendering to Him most abundant acts of thanksgiving for the fact that she had merited to be visited by the reverend greeting and most pious exhortation of such magnificent Fathers and most dear brothers. From then on the Virgin Walburga, wise and one of the number of the prudent, began to ponder thoughtfully, and in pondering to search in spirit what in this case was permitted to her, was becoming for her, and would happily be expedient for her.

And so the Virgin Walburga, most humble, did not lean upon the sagacity of her own sense, but committing herself to God with complete devotion, she humbly besought Him that in things to be avoided and things to be done, she might always be governed by the good, well-pleasing, and perfect will of the Lord. And not long after, she learned by divine revelation that the calling of her invitation had been pre-ordained by God and had proceeded according to the design of the divine will: she acquiesces from divine revelation whence she should not hesitate to give her most free consent to this gracious invitation, nor ought she to defer any further by hesitating in any way.

Chapter 3

[10] From this certitude the most devout Virgin Walburga rejoiced in mind more than can be believed. From that hour she began to plan with anxious mind how she might undertake the intended journey laudably before God and profitably for herself: and she gathered and selected companions conforming to her life and agreeing with her intention. With companions. And having made fitting provision for the expenses required for the said journey, with the permission of those who held authority over her and her company, she undertook the oft-mentioned journey. And bidding farewell to her own people and the soil of her native land, as ^a praiseworthy daughter of obedience, hearing counsels, seeing the examples of the Saints, she forgot her people and her father's house, counting as worthless the things that were behind: and seeking the greater gifts of future blessing, she enters the sea she embarks upon the way of her proposed will; and with her well-ordered and no less devout company, arriving at the English sea, with the sea calm and the breeze favorable, she boarded the ship; and having sailed favorably for some part of the time, the devil, the enemy of the human race, who is accustomed to oppose the Saints of God through diverse contrivances of temptation, sending fury upon the sea she is tossed by ^a tempest and inclemency upon the air, made the sea rage, and by the contrariety of the winds drove them into perilous waves, so that the sailors threw away the instruments of navigation and besought the Lord for eternal salvation alone.

[11] Seeing this, the most devout Virgin Walburga prostrated herself in prayer. She calms it with her prayers. And rising from prayer, upheld by the command of divine power, she commanded the sea and the winds: and when this was done, immediately ^a welcome breeze was given, and the seas grew calm at the command of the divine will. Then with vehement and joyous admiration all who were in the ship were compelled to rejoice in the Lord, because by so exceedingly salutary ^a deliverance they had been snatched from the danger of death that had threatened them from the storm of the sea. And perceiving Blessed Walburga to be specially beloved of God from this sign, they venerated her in all things as ^a Saint, and with God's grace favoring them, they landed at the port of salvation according to their desire: and disembarking from the ship, they devoted themselves to works of virtue. And that we may pass over long distances in ^a brief speech, the aforementioned Virgin, and one always to be called to mind, with her company arrived at Blessed Boniface the Archbishop and at her brother Saint Willibald in Alemannia, she comes to Mainz in the city of Mainz; and there, received with cheerful and gracious hospitality, and dwelling with them for ^a time, she enjoyed their sweet conversation, by which she was delighted in the Lord. And she narrated in order how at the nod of the divine will and by the authority of their summons she had left her homeland, and how she had hastened to them according to the form of their command, and how, guarded by the Lord on the way, she had arrived safely at the end of her journey, free from every danger of the road.

a. Gregory II.

CHAPTER II

The monastic life of Saint Walburga: miracles.

Chapter 4

[12] When the Virgin Walburga learned, moreover, that Saint Wunibald, her brother, was leading ^a monastic and celibate life in the province of Thuringia, and had been placed over seven monasteries of his order by the authority of Saint Boniface, which he governed most devoutly, intending to go to Thuringia to Saint Wunibald her brother as befits ^a holy man and one chosen by God, she humbly besought Saint Boniface and her brother, namely Saint Willibald, to send her to her brother, the holy Abbot Saint Wunibald, so that by his counsel and cooperation, under regular custody and the exercise of monastic life, she might be preserved, with the grace of God favoring her. When the most holy Fathers, namely the Archbishop and his co-Bishop Blessed Willibald, had heard that she was moved by ^a holy intention and ^a reasonable motive, they approved her petition, and giving her the veil according to the Rule of Saint Benedict, she receives the monastic habit they granted her leave to depart and to turn aside to Saint Wunibald. She, setting out and arriving at Saint Wunibald, was received with ^a devout greeting.

[13] Then the sister explained to her brother the cause of her arrival, and with humble prayer in the Lord she besought him to take care to place her, together with her devout company, in some monastery, so that there, serving God, the more they might be withdrawn from external affairs, the more attentive to interior things they might be found. Which we read was indeed done. For Blessed Wunibald placed his oft-mentioned sister, together with her company, in ^a certain monastery, which to this day is called the Convent of Saint Walburga. She is placed in ^a monastery. The Virgin, beloved of Christ, seeing that she had been placed in ^a house of religion according to the vow of her holy desire, so conducted herself that she was commended by all in the exercise of virtues and the spiritual edification of good morals. For she preserved the form of virtues, namely charity and humility, as well as benignity and patience of heart, she lives holily which has its perfect work, and she strove to be perfected in the pursuit of the same. And what more? Since the life of her wondrous holiness was ^a school of discipline for those who beheld her or heard about her. And how great she was in the jubilation of contemplation, how frequent in the word of prayer, how efficacious in the intercession of entreaty, how mature in the silence of discretion, how solicitous in the matter and manner of whatever pious action, let no one presume to narrate sufficiently about her.

[14] It came to pass that when Blessed Wunibald frequently visited the Lord, his uncle, namely Saint Boniface, and his brother, namely Willibald, for the sake of counsel and spiritual consolation, he was received by all with great honor and reverence, and venerated by all as ^a man distinguished in holiness. And when the blessed man perceived that his fame was being greatly exalted in every way, both in the province of Thuringia and also around the regions of the Rhine, Saint Wunibald loves solitude he feared that the fruit of his labors might vanish in the glory of vain praise, and that his lamp, when the Bridegroom came, might grow dark with exhausted oil; he distanced himself from everything that seemed to savor of worldly pomp, fleeing from every applause of men, that he might abide in the solitude of contemplation. And so, having well disposed the Churches which he had undertaken to govern, having received permission from the Archbishop, with Saint Willibald he sought the retreat of solitude, and came to those parts which are called Swanfeld. And while he searched about far and wide for ^a place agreeable to his desire, at length, with divine providence so disposing, he reached the monastery called Eichstatt, to his brother Bishop Willibald: and there, discussing between themselves

how he might put into effect the choice of his will. Then proceeding together, they found amid the densities of forests and among the valleys of mountains ^a solitude watered by ^a multitude of springs, of great size and swift current, and suited for ^a monastic dwelling. The blessed man, carefully considering the situation of this place, was gladdened with all his heart. And blessing God and prostrate on the ground, he exclaimed with the Prophet, saying: "This is my rest forever; having found ^a suitable place here I will dwell, for I have chosen it." Psalm 132:14 The man full of God, by the counsel and assistance of his brother Saint Willibald, to whom the greater part rightfully belonged, obtained this place, and in it he built an oratory with small dwellings, and imitating the life of the holy Fathers, he builds ^a monastery he gathered devout persons, proven in the observance of God's commandments, to serve God, and he established cenobitic life to be observed there, and the Rule of Saint Benedict to be kept, and the name Heidenheim has remained for the place to this day.

[15] He also took with him his sister Saint Walburga, ^a Virgin dedicated to God, Saint Walburga is summoned thither who with the Virgins betrothed to Christ, under his authority and instruction, by the counsel of Saint Boniface the Archbishop and Blessed Willibald, Bishop of Eichstatt, continually immolated themselves as ^a spotless offering to the living God under the discretion of regular discipline. And he constructed for those same holy Virgins an oratory separated from his monastery, she is placed over the Virgins as was fitting, though not placed far away; in which, placing the aforesaid Virgins, he commanded them to serve God to the best of their ability and knowledge: and he also ceaselessly exhorted them by the word of sound doctrine and the example of ^a good life to the form of perfection. That place therefore grew through the merits of Saint Wunibald and the Virgin Saint Walburga, with the double monastery and as it was inwardly adorned by the prayers and divine service of the Saints, so in ^a short time it was enlarged in outward things by the offerings of the faithful. For every monastery that is well governed in spiritual matters prospers best in temporal ones. And all who were profiting through spiritual edification from the word of Saint Wunibald and the exemplary holiness of Blessed Walburga and enriched offered oblations of estates, of serfs, of moveable goods, of gold, of silver, of gems, and of gold-woven vestments, through the hand of Saint Wunibald and the Virgin Saint Walburga.

[16] When the venerable Abbot and Confessor of Christ, and his sister already mentioned and always worthy of praise, saw the borders of their estates expanding and the property of the Church growing in every ornament and temporal riches, generosity toward the poor fearing that the pride of the eyes might be generated from ^a superfluity of riches, they distributed ^a portion of the ecclesiastical property for the use of the poor, and with ^a cheerful mind and generous hand handed over certain estates of the Church to neighboring cells still laboring in the destitution of poverty. Under them also and through them flourished the monastic life, with him exhorting and Saint Walburga cooperating; holiness and chastity flourished among the Virgins. And their church at that time was an asylum and ^a harbor for all who were in distress; nor was there anyone who in his tribulations did not find there ^a sure refuge through the merits and prayers of the Saints who ministered to God therein.

[17] When Saint Wunibald, the venerable Abbot and Confessor of Christ, at God's calling and with himself sighing for the heavenly kingdoms, had reached the end of his meritorious earthly sojourn, Saint Wunibald dies seized by ^a grave illness, he completed the course of his life, and from the exile of this pilgrimage to the heavenly homeland, from transitory labor on the fifteenth day before the Kalends of January, he happily migrated to heavenly rest. His body was honorably buried by Saint Willibald, his brother, Bishop of Eichstatt and his Diocesan, together with ^a multitude of men and women hastening to the funeral rites of the holy man, with the devotion of Clerics and the prayers of monks and holy Virgins, he is buried in the oratory which the venerable Father Wunibald himself had built for God: which same oratory the Bishop enlarged and adorned in honor of God and in reverence for Blessed James the Greater, who was recognized as the Patron of that place, and also out of love for his brother. All who were then present wept that they had been deprived of the bodily presence of so great ^a Father. They rejoiced, however, that they had sent ahead to the heavenly Judge so pleasing an intercessor before God. Signs followed, moreover, as evidence of his holiness, as the studious reader can see in his proper Legend.

Chapter 5

[18] At length, after the death of her brother, the holy and venerable Virgin Walburga, Saint Walburga is placed over both monasteries by the strict injunction of her surviving brother Saint Willibald and likewise her Diocesan, was compelled not without shedding of tears to take up the governance and direction of regular discipline in the cell of Heidenheim, over both the monks and the nuns. For the spiritual Father and blood-brother knew his sister, that she would steadfastly and energetically be found unfailing in correcting, and mercifully compassionate in sympathizing, beyond all doubt. Not seeking honor, however, but tribulation and sorrow, as will appear in what follows, invoking the name of the Lord, she accepted the governance enjoined upon her with humble obedience, and for sixteen years -- that is, as long as she lived -- she held the said governance, and showing herself ^a model and example of living well, she strenuously, and so to speak, manfully corrected every excess.

[19] For she was of such gravity, when the time and circumstance demanded it, and of such piety and gentleness as occasion of place and time opportunely allowed, and at every hour in her conduct she was of such holiness and perfection that she was deservedly venerated by all as ^a Lady and was loved by all as ^a most devoted mother. For with right faith she strove brightly, with firm hope bravely, she excels in every virtue with perfect charity sweetly, to enter with her own into that rest. For she employed the right reason of practical affairs in her business dealings, she enjoyed luminous justice in her judgments, she relied upon the most constant fortitude in adversities; in charity she surpassed all who lived with her, in humility she far preceded them. Likewise she was frequent in manual labor, more frequent in reading, most frequent in prayer. She was frequent in manual labor, lest she eat bread in idleness, but rather eat the labors of her hands; she was more frequent in reading; and most frequent in prayer, in which we speak to God. Let these few things from among innumerable ones said concerning the pursuits of virtues and the exercises of studies suffice.

Chapter 6

[20] It happened, namely, that while she tarried in the same monastery of Heidenheim which her brother had founded, serving Christ diligently, and after completing the evening office, as she was returning from the church to her accustomed lodging, when the approaching night threatened blind darkness, light greedily withheld and ^a certain custodian of that church, named Gomeradus, foolishly refused to provide the light she requested for her way. She, as is the custom of holy minds, bearing the insult inflicted on her with ^a patient spirit, while the nuns went to the table for supper, as the time of day dictated, went without supper to her bed. Then in ^a wondrous manner, in the common dormitory of those same nuns, so great ^a light shone forth until the ringing of the morning office that its immensity of splendor seemed to penetrate the depths of the earth. While all the maidens consecrated to God who saw it were amazed, and all were exulting for joy, they came devoutly to Mother Walburga and narrated the vision of the terrifying light. She obtains light from heaven. But she, turning herself wholly to the Lord, with tears poured forth, burst into this voice: "To You, Lord, whom I, Your humble handmaid, have resolved to serve from the cradle, I give thanks for the gift conferred, who has deigned to visit me, unworthy, with the comfort of Your light, for the arousing of the spirits of Your handmaids who are attached to me, and has dispelled the thick darkness of terrible gloom by the rays of Your mercy. And this cannot be ascribed to my merits, but rather to Your gratuitous munificence, piety, and to the prayers of my brother, Your devout servant and mine."

Chapter 7

[21] Moreover, the aforementioned virgin, Walburga, always to be held on the lips, bearing heavily in her heart the death of her brother Wunibald, as

is the custom of the female sex, it happened that on ^a certain evening, with no one in the monastery even slightly aware, going out by night she went out and came to the house of ^a certain rich man, and stood alone before its doors as if some unknown pilgrim. When the master of the house, or his household attending to their duties of service within, perceived her standing there, and did not know who the person might be, the master of the house, anxious together with all his household lest the rabid boldness of his dogs, whoever the person might appear to be, might tear her apart by savaging her, ordered that she quickly make known who she was. She contemns the ferocity of dogs. Then she said: "Your dogs, which you fear, will by no means be able to touch me with their mad teeth, nor will they be able to bite Walburga -- for so I am called. He indeed who brought me unharmed to your house will lead me back in good health to the place from which I came: and He who bore me, without your knowing, to your threshold, He Himself will confer upon your house the gift of healing, if you believe with all your strength that He is the physician of physicians." Upon hearing this, the illustrious man immediately sprang from the place where he was sitting, and, struck in mind, asked why ^a noble person and handmaid of the Almighty had stood at his door. She indeed declared that she had not come without cause. Then the said man received her in his house with all veneration and showed her every service of due deference. When it came to the hours of the night to be tempered by the silence of sleep, the sacred Virgin, not wishing to rest anywhere else, was led trembling into the chamber of his ailing daughter. For the illness was already penetrating the fibers of the heart, and with the breath of the vital spirit intercepted, death, with ^a ready path, was attempting to approach the gates of the gaping mouth. Then the father of that girl, she heals the dying girl with prayers bellowing with quivering lips, was wailing, and with bitter tears was preparing the funeral rites of his most dear daughter. The mother, however, already almost dead herself in the inmost recess of her heart, with ^a faltering and lowered voice in lamentation, was awaiting the departure of her expiring daughter, for whom the mournful household had already prepared ^a pyre. But the most merciful compassion of the Lord, who kills and makes alive, strikes and heals, recalled the languishing girl from threatening death, and with the holy Virgin praying throughout the whole night, on the morrow the girl arose in health. At which miracle the parents rendered praises to Almighty God. Then, still trembling, they offered many gifts to her, and commended themselves wholly to her sacred prayers. She spurns the gifts. She, having Christ who works wonders, spurned money, and returned to the monastery from which she had come. And the more she perceived the divine clemency flourishing in her, the more she extended herself to the steps of ^a stricter life. These two remarkable miracles alone, which the blessed Virgin performed in her lifetime, I have deemed worthy to insert into this little work, which have come to our memory, lest, passing faithfully on to the other prodigies of signs which the Lord has hitherto wrought through her and works daily, by the Lord's bounty, I should be blamed for having omitted these same things.

CHAPTER III

The death of Saint Walburga, the translation of her body.

Chapter 8

[21] When the holy Virgin Walburga had consolidated herself entirely in the love of God and had overcome the world with its concupiscence, she dies on February 25 full of faith, distinguished in character, filled with charity, adorned with wisdom, doubled in chastity, crowned with mercy, supported by humility, and adorned with all virtues, at the Lord's calling, having received the shortcut of death, about to receive the reward of recompense, Walburga, most dear to God, completed the course of her happy life with ^a happier end, and departed most happily from the prison of this world on the fifth day before the Kalends of March, that is, the day after the feast of the Apostle Matthias, and in the same monastery where she had served Christ in her holy purpose, named Heidenheim, she received the office of burial not without the greatest wailing of those who mourned, through Blessed Willibald the Bishop, her brother. There, therefore, resting for some time in her bodily composition beside her brother Saint Wunibald; she is buried so that the proximity of burial might demonstrate the kinship of blood and the equality of holiness.

[22] When the venerable Virgin had commended her spirit into the hands of the Lord, and it had reached the Lord who gave it, not without ^a flashing forth of miracles, which are rightly to be inserted here in their proper order. For when the body of Saint Walburga had been placed upon the bier, the body appears glorified the lifeless body was shown to some bystanders who were worthy of such ^a vision in the appearance of ^a glorified person. Likewise an odor of wondrous sweetness and inestimable fragrance had filled the whole house from the presence of the most holy remains. Likewise, when her body was being carried to the church, candles and tapers were seen to be lit without the assistance of human cooperation. And many other signs were also performed, which I pass over in the compendium of an abbreviated discourse, lest prolixity might generate weariness in readers.

Chapter 9

[23] In the course of ^a long time, after the blessed Bishop Willibald had migrated from this wicked world to the kingdoms of the heavens, mingled with the assemblies of Angels, it was shown by divine revelation to ^a certain Bishop of Eichstatt, Otkar the sixth, who while he was adorning that same monastery, in which the bones of the blessed nun were covered, with less distinction than the standard of propriety demanded, and was renewing the church of that monastery with great buildings and structures, for neglecting the sepulcher that he should transfer the body of Blessed Walburga from the humble place in which she had been buried to ^a more excellent and more reverential location. Therefore God Almighty, determining to look after, or rather to mercifully provide for, the Church of Eichstatt and the salvation of the entire people of that city and the surrounding region, Otkar is reproved on ^a certain night, while he was quietly sleeping in bodily rest, when dark shadows ministered silence to him, the Virgin is reported to have addressed him with such ^a speech: "Why," she said, "Otkar, you who have merited to be and to be called ^a Bishop, have you wished to treat dishonorably until now the house of God, in which I rest in the sleep of the body, and the sepulcher in which, laid to rest in the flesh, I await the last day of judgment? For I am daily trampled by the muddy feet of servants streaming hither, and oppressed by unseemly footprints. Know therefore and know well, that I shall reveal to you some such judgment by which you may discover that you have not acted rightly toward me and toward the house of God. But if you acknowledge yourself to be guilty, you will deserve pardon."

[24] Which the outcome of events proved when ^a short time had elapsed: for immediately thereafter, when the walls of that same building had been erected and were standing prominently, the church is restored and the spacious framework of beams was to be applied the following day to the open walls, suddenly at the beginning of the night, the northern wall, rolling back to the ground, made ^a horrible fall, and struck no small and unprecedented terror into both the members of the household and all dwelling round about. When morning came, and all had gathered trembling at such ^a spectacle, the custodian who was then there, Regnifrid, by ^a direct course of travel, announced to the aforementioned Bishop with trembling lips. Who, understanding that the vision which he had previously seen in his sleep was fulfilled, made his way thither with his retinue, and together with nearly all the people of the province, he restored the church, which he also dedicated with holy chrism.

Chapter 10

[25] Then, when days had passed in their circuit, the aforementioned Bishop diligently dispatched the Archpriests Walto and Adalong thither, with many devout men, to seek the body of Saint Walburga. Legates are sent. He also ordered Omo, together with the nun Liubila from the monastery of Monheim, to go with them, so that they might raise the sacred ashes of the Virgin with the greatest diligence, and with hymns and the harmonies of psalms carry them to the monastery of Eichstatt,

in which Saint Willibald, Bishop of Eichstatt, her brother, had been buried, in which monastery there is now the Cathedral church of the same diocese. They, fulfilling the happy commands on ^a prosperous journey, and in the name of the Lord, with the melodies of bells resounding to heaven, it is transferred to Eichstatt and with the sweet sounds of spiritual canticles sounding forth on every side, and with divine offices performed, weeping for joy, they brought forth the pious remains from the countryside in which they had been lodged, and conveyed them to the aforesaid monastery. Which was done on the eleventh day before the Kalends of October, and in the three intervening days -- that is, on the ninth day before the Kalends of October -- they transported the body of Saint Wunibald to the place from which they had taken the sister's remains.

[26] When the venerable body of the above-mentioned Virgin was placed above the ground from the place of her burial, all her members appeared to all as if sprinkled with dew. All who were present likewise perceived ^a fragrance of inestimable and wondrous odor, and the sick who were present at that time, by whatever pain they were held, were healed by the salutary sweetness of so restorative an odor, and with great ceremony, as was fitting, having placed the remains upon ^a bier and hitched horses, they transported them from the aforesaid place to the city of Eichstatt with ^a celebrated and devout procession, the sick are healed by touching the bier with many sick persons meeting them on the way, who, when they touched the bier, were healed. Among whom ^a certain epileptic, for the purpose of obtaining health, passed beneath the bier on which the holy body was carried, and in that very hour was restored to his former health. There also came ^a certain boy afflicted with the same detestable disease and frequently shaken by pain, who touched the bier with the hope of healing and, having obtained complete health, returned joyfully to his own home. Omitting many other signs and miracles which are seen to have been performed on the journey from Heidenheim to Eichstatt, solely for the sake of brevity, let us hasten to other matters.

Chapter 11

[27] After Blessed Walburga had deigned to visit the territory of Eichstatt in her own person, revisiting the lands of her brother, she was received by all with joy and reverence. The body is received at Eichstatt. There the Bishop of the same city met her processionally with the entire Clergy; and with how great ^a joy the people of Eichstatt were refreshed by the presence of the holy body of Blessed Walburga, no one is able to express. When the body of the aforesaid Virgin had arrived at the inner gate of the city of Eichstatt, which in the vernacular is called the Innerwesten Thor, with ^a solemn procession preceding it, toward the church of her brother Saint Willibald, to which the said Bishop strove to transfer her body, then the horses carrying the bier, with loosened reins and bridles let go, the horses carrying it turn aside to the church of the Holy Cross with no driver guiding them, came to ^a certain church situated on ^a little hill near that same gate, standing immovable before the door of the same church. Which church then bore the name of the Holy Cross, but now has received the name of Saint Walburga, and has been so called to this day. To which church her most holy body was transferred and, with the greatest reverence, entombed by that same Bishop Otkar, the sixth (who sat in the episcopate for twenty-four years and died in the year of the Lord 880), whose translation day is celebrated on the fourth day before the Ides of October. Where to this day ^a certain circle made of stones with the image of Saint Walburga clearly appears, in which circle her body rested until the Bishop of Eichstatt, at ^a suitable time, should restore from the foundations the choir with the high altar, in honor of Saint Walburga, as is seen today.

[28] When that same Bishop Otkar, in the year of the Lord 880, at God's calling, had migrated from this exile, ^a certain man named Gotteschalk succeeded him, who sat for three years. Then ^a certain man named Erchanbold by the help of Saint Walburga succeeded him in the episcopate, who sat for twenty years. Therefore, as the cycle of the times revolved, it happened that the aforementioned nun Liubila of Monheim was so pressed by her relatives and kinsmen, as well as other surrounding people, that they even attempted by force or cunning almost to expel her from her maternal inheritance. But with her resisting with all her strength, there came to her by divine inspiration ^a salutary counsel of mind: that she should petition the venerable Erchanbold, Bishop, who was still adorned with the insignia of the See of Eichstatt, for relics of the holy Virgin preserved at Eichstatt, the inheritance is obtained so that if, by the divine gift granting it, she deserved to be enriched with her sacred ashes, she would consign the resources of her own estate to God and the Virgin, and hand over the gift in perpetuity into the hand of the Bishop. Because this took its beginning from God, it merited to obtain increase in its end from Him. And although at first the attempt seemed most difficult, the happy and desirable vow nevertheless took happy effect.

[29] Having moreover received the counsel of the King and of men of royal authority regarding this business, the same Bishop Erchanbold promised that he would give the holy patronage of the Virgin, which he also afterward did at an opportune time: namely, having obtained from the Apostolic See the canonization of the same sacred Virgin Walburga; which canonization her canonization was made when ^a short time had elapsed, on the very day of the Apostles Philip and James. On which day to this day the feast of her canonization is celebrated. For which reason, on the same day every year, ^a solemn procession is made from the Cathedral church by the Bishop and Canons to the parish church of Saint Walburga, and there the divine office is performed by the Canons with the greatest solemnity, and the relics, or the dripping of the same holy Virgin, are administered to them to drink.

Chapter 12

[30] In the year, therefore, from the incarnation of our Lord Jesus Christ 893, the third indiction, under the reign of the most serene King Arnulf in happy prosperity, the mausoleum of Blessed Walburga the Virgin was opened in the basilica in which she had been placed at Eichstatt, in the time of Bishop Otkar the sixth. Therefore the most prudent and most sagacious in all affairs, Erchanbold, the eighth Bishop, sending devout men, the relics are moist with dew Archpriests together with other men of good merit, ordered the consecrated bones of the holy Virgin to be sought out and, when found, to be carefully handled and, divided with the greatest reverence, to be stored away, so that the relics long desired might be given to Liubila, and the treasure of the same body might be preserved for his Church for all ages. They, therefore, to whom the command of the Bishop came, hastened to carry it out as quickly as possible, though with ^a simple heart trembling. And while they committed themselves entirely to the Lord's compassion and persisted without ceasing in Psalms and hymns, digging they found the remains of our blessed Mother Walburga, to be embraced, as if moistened by ^a thin liquid, and as if drops of dew could be squeezed from them drop by drop. Though they were filled with such moisture, yet not ^a speck of dust was willing to adhere in any way to the hands of the one handling them.

[31] When ^a most desirable portion of the incomparable treasure had been taken, it was given to Liubila, a part is brought to Monheim and when it was being carried with great glory of those rejoicing to the oft-mentioned monastery of maidens at Monheim, along the way, in the village of Saint Boniface which is called Munlheim, it performed ^a miracle in ^a certain epileptic, together with many other miracles, as is found in the first book on the miracles of Saint Walburga, chapter eight and following. What sorrow, moreover, and what sadness of anguish invaded the citizens of Eichstatt when such pledges were being shared with Liubila, who thought that Lady Walburga was being entirely taken away from them -- a part is placed upon the altar until the pectoral relics of Saint Walburga were visibly committed to perpetual burial in the sarcophagus of the high altar.

[32] From which, with God wonderfully cooperating, to this day there flows sacred oil, or ^a dripping, as ^a sign of chastity: and especially at the time when the sacred Sacrament of the Eucharist is confected upon the same altar. Which dripping affords the greatest increase of health to the sick and to pregnant women who worthily receive it. the flowing oil For which reason, in each year, on the day of Saint Mark, as well as on the day of the canonization of Saint Walburga, when the Bishop of Eichstatt and the Canons, together with the Priests

and Clerics, assemble processionally in the same parish church of Saint Walburga to perform the divine office devoutly, it is drunk it is extended to be taken as ^a remedy for both body and soul. The same oil, or aforementioned dripping, if it has been carried by someone, or held in ^a vessel, and treated irreverently, or anything dishonorable has been done concerning it, it vanishes: which has become clear to many through experience, and has been shown in our own times. Wherefore it should be kept with the greatest reverence, and placed in ^a consecrated place for preservation.

[33] The remaining part of the relics of Saint Walburga, besides those scattered throughout the whole world, are kept with the greatest honor in ^a certain chest, by the nuns themselves, upon the altar of their choir, in that same convent of Saint Walburga of the city of Eichstatt, of the Order of Saint Benedict, living devoutly under the observant rule, praising God by day and night, who has illuminated that monastic place through the body of the Virgin Saint Walburga. Which has shone forth with many miracles even to this day, and still shines forth, for which may there be praise to God through infinite ages of ages. Amen.

ANALECTA.

On the Oil of Saint Walburga.

Walburga, Virgin, Abbess of Heidenheim in Germany (Saint)

BY THE CARE OF THE NUNS.

[1] Our Jacobus Gretser dedicated ^a separate treatise on the sacred oil of Saint Walburga, published by him at Ingolstadt in the year 1610, to Johann Christoph, Bishop of Eichstatt: in chapter one of which treatise he has the following: The relics are enclosed in the altar stone. "The relics of Blessed Walburga the Virgin are entombed at Eichstatt in the stone of the high altar, hard, solid, hollowed out, and enclosed above, in the very spot where the Body and Blood of the Lord are immolated by the sacrificing Priest, so that it is probable that this tomb serves in the place of ^a sepulcher, such as is seen in all consecrated altars from the very rite and prescription of consecration. Below the aforesaid stone is ^a cavity or square opening, into which the dripping distills from the upper stone, they drip with liquid which holds the sacred bones of the Virgin. You may see drops, now larger, now smaller, of the size of ^a pea or ^a hazelnut, hanging from the supine stone, all of which are caught by ^a widely open silver shell." An elegant illustration of this, engraved on ^a copper plate by Raphael Sadeler, is displayed by Rader in volume 3 of Bavaria Sancta, before the Life of Saint Walburga. Gretser then investigates whether the flow of this oil might seem natural, which he denies in chapter 2. "Would this liquor," working miracles he says, "if it were nothing but mere and natural water, impart light to the blind, hearing to the deaf, the power of walking to the lame, and health to other sick persons? Would the Clergy and others on appointed days have drunk this liquid with ^a singular affection of piety, if it had been nothing other than water generated from vapors?" The same author confirms this in chapter 3 with these words: "This oil flows most abundantly when the Eucharist is confected upon the altar by the Priest in ^a sacred manner and at ^a sacred time and set forth for the people to adore. Furthermore, this oil vanishes unless it is treated reverently: nor does it flow unless it is caught in ^a clean and decent little vessel."

[2] He shows each point with examples brought from the Life of Saint Walburga written by Bishop Philip and another published by Steuart, which we have already cited above and do not repeat. He then adds another account written by Henry of Rebdorf in his Annals, in these words: "In the year 1358, on the Sunday in the middle of Lent, which was the second day before the Kalends of April, thieves entered the monastery of Saint Walburga at Eichstatt by night, and when the bell-ringer of the same entered late to lay himself down in his place, the thieves, their faces covered, rushed upon him, wishing to kill him, but he defended himself. He was gravely wounded in the monastery, the liquor ceases on account of blood being shed on account of which the dripping from the relics of Blessed Walburga, which had been accustomed to flow, ceased for four weeks or so, and after the Octave of Easter, as the feast of the same Virgin approached, it flowed as before." So the Rebdorf monk. Gretser then in chapter 4, among other things, shows that the liquor is not from ^a natural cause, from its duration over many years and its most limpid clarity and from other considerations: as for example, it is of no small moment that this oil does not always drip, it drips from October 12 to February 25 but only in the winter time, from October 12 -- that is, from the feast of the Translation of Saint Walburga -- until February 25, the day on which the blessed Virgin migrated to immortal life. Although it is held as ^a good omen if the dripping is extended beyond this term: as it was extended in the year of the Lord 1620. The reader will find the rest, if he wishes, in Gretser, which matters less pertaining to our purpose. Let this judgment of Steuart in Note 5 stand in place of many arguments: "Let him who doubts come, see, and believe not the senses of others but his own." And he adds that this power and efficacy of the sacred Oil was experienced in his own time by the first pastor of the new parish church of Saint Walburga near Liege, who in ^a letter written to the same Steuart confesses that this sacred liquor, transmitted from Germany to Liege, many healed by it at Liege was applied not only to himself but also to several other sick persons with the invocation of the Virgin Saint Walburga: and that he and others were restored to their former health by its power.

[3] The monk of Rebdorf, in his last sermon on Saint Walburga, together with others, as we said above on page 513, number 13, recently published by our Stengelius, relates the following: "Also in my time, while the church of the monastery at Monheim was being renewed from the foundations, and while another foundation was being dug, ^a certain altar buried underground was found intact. And while Andreas, the scribe of the city, the father of our Brother Sixtus professed with us at Rebdorf, was the master of the work, seeing this he ordered the altar to be dug around at Monheim oil drips from the relics so that it might stand freely, and he caused all the men to depart, and he himself with two Priests lifted the stone of the altar, where he found in glass that holy dripping, most clear, together with relics: which (as an attached note stated) had persisted there for three hundred years, and because this place was burned three times, that altar in the underground chapel remained so buried and unknown." So he says: to which I add more recent miracles related by Gretser and attested, as he states, by reliable authors.

MIRACLES

wrought by the power of the oil of Saint Walburga, by Jacobus Gretser of the Society of Jesus.

Walburga, Virgin, Abbess of Heidenheim in Germany (Saint)

By Jacobus Gretser.

[1] What is common in human affairs -- that the greatest things, by daily use, if they are ready at hand and before the eyes of all, lose their more exquisite admiration and veneration -- that same thing we see happening with the prodigious oil which distills abundantly to this day from the sepulcher of the holy Virgin Walburga. For although very many persons, greeted by this healing liquid, frequently avert from themselves various bodily ailments and even extreme dangers to life, miracles have not been recorded because of their frequency content nevertheless to thank the healing Virgin privately and to attribute their safety to her, they do not publicly attest that they have received ^a benefit, nor do they declare their name before those who either wish or are obliged to commit to public records the matter of propagating the Virgin's glory.

Which is partly to be pardoned to the simplicity of such people, partly to be attributed to the lavish beneficence of the holy Virgin, inasmuch as she has determined to overwhelm her mortal suppliants with so great ^a mass of benefits that she may seem to wish that her benefits not be numbered: since they do not flow drop by drop from time to time, but bursting forth from the sacred oil in ^a perennial stream, they have grown into ^a kind of river of beneficence. But lest faith in so great ^a miracle gradually grow obsolete, while the benefits of the Virgin more rarely become publicly known in this time -- which would be more often heard of if they happened more rarely -- these things are certain it seemed good to make the divine power of the sacred oil, constant through so many ages, attested by ^a few recent examples. These were supplied by ^a man conspicuous in virtue and learning, the Reverend Lord Georg Brunner, Pastor at Saint Walburga's in Eichstatt, Master of Arts and Philosophy, who either personally witnessed all the prodigies we shall now narrate, or learned of them from those to whom they happened, or can confirm them with other reliable witnesses cited.

[2] First of all, the sacred liquid retains its customary characteristic in this: that if it is held contemptuously and without reverence, it suddenly vanishes. It is especially intolerant of blasphemies, to such ^a degree that long experience has shown that if those who have the sacred oil in their possession wound God with blasphemous words, the oil vanishes on account of blasphemous words they are soon deprived of so great ^a treasure. And not ^a few people, having set out from distant places to Eichstatt either to venerate or to implore Saint Walburga, have solemnly affirmed that they had arranged for the sacred oil to be brought to them in ^a well-sealed little vessel, but had received it back empty, because the carriers -- ^a class of men not unskilled in blaspheming -- had put the sacred liquid to flight with their cursing words against God. Thus assuredly God and Saint Walburga do not wish their oil, which springs forth for the particular increase of His and her glory, to be profaned by ^a cursing mouth.

[3] This oil comes especially to the aid of women in labor, and therefore, if ^a more difficult birth threatens danger, the women of Eichstatt are accustomed to employ it as ^a present remedy, with an almost invariably favorable outcome. In the year 1618, ^a woman in labor of humble fortune from the parish of Saint Walburga, women in labor are helped by drinking it in the judgment of all present, had already begun to struggle with death: therefore the Pastor was summoned, who advised the woman, having confessed her sins and been refreshed with the holy Eucharist, to conceive ^a great confidence in obtaining salvation through the aid of the sacred oil. She did so, drank the sacred liquid, and by the patronage of Saint Walburga, she soon began to recover, and she survives to this day. In the month of May of this year 1620, Walburga Kraus, the wife of an Eichstatt workman, could not deliver ^a dead fetus: when she applied the oil of Saint Walburga in place of medicine, she was freed of both the delivery and the danger. She arranged for this benefit to be repaid on the 29th of the same month, in the very church of the holy Virgin, by offering the sacrifice of the Mass in thanksgiving.

[4] Georg Muller, ^a fuller and citizen of Eichstatt, suffered from such severe eye disease that with his eyes going blind he could perceive only ^a faint gleam even in the noonday light: blindness is driven away by washing the eyes with it from which affliction he suffered for ^a full two years, meanwhile wonderfully patient and so kind to the blind that he instructed his wife and children never to dismiss any blind beggar without ^a coin, saying he could be ^a witness that the affliction of blindness deserved the compassion of all. By chance ^a certain itinerant physician had arrived at Eichstatt: he promised this man ^a remedy and undertook to treat the affected eyes with such success that he cast the wretched old man, deprived of all sight, into Cimmerian darkness. For four continuous months he had wearied God with many prayers for the restoration of his eyes and had ardently implored Him against this calamitous night, when by someone's suggestion he was advised to use the oil of Saint Walburga as an eye salve, since it had been the salvation of many who suffered from this malady. The old man acquiesced; for three continuous days the virginal liquid was instilled into his eyes, and each night he dreamed, not vainly, that the light of his eyes was being restored to him by the aid of Saint Walburga. For when the third night had passed, he awoke and found himself in possession of his sight; he entered the heated room alone, and spying the pewter vessels hanging from the walls, he called out to his wife and children and bade them come to share his joy. And lest he should fail in the duty of gratitude, he offered ^a candle to Saint Walburga as ^a witness of the benefit conferred, and for the remaining five years that he survived he had such strength of sight that he needed no guide nor was hindered from practicing his trade. The whole account was related to the Pastor at Saint Walburga's by the fuller's own wife, Barbara Muller, aged seventy years. The same was attested to the same Pastor by Johann Belenhofer, ^a man of weight in age and character, who asserts that the matter was celebrated by public fame.

[5] In the year 1617, on September 15, ^a certain young man, Willibald Belenhofer, ^a fuller and citizen of Eichstatt, was breathing his last: he, duly equipped with all the Sacraments of the Church which are customarily administered at that time for the final struggle, anointed hands are freed from rigidity could not move his hands because of ^a sudden stupor of the nerves; but when they were anointed with the sacred oil of Saint Walburga, immediately their former vigor and natural mobility returned to them. And although this young man afterward yielded to his fate, yet he abundantly showed by the recovery of his hands that he could have been wholly healed by Saint Walburga, had it not been more to his advantage to live thereafter in heaven rather than on earth. That the matter was so is attested by the Reverend Pastor at Saint Walburga's and the parents, brothers, and sisters of the deceased.

[6] In the same year, when the Reverend Lord Conrad Brunner, then Pastor of Thann near Ellwangen, now Preacher of the Collegiate Church of Comburg, attended the first Mass of his uncle, the Reverend Lord Georg Brunner, Pastor at Saint Walburga's, at Eichstatt, hearing is restored by pouring it into the ear he received as ^a gift ^a small vessel full of the oil of Saint Walburga. He then, when returning home from Eichstatt and stopping at the house of ^a certain noble matron von Neuhausen, in the village called Funfstetten, left that same vessel as ^a gift for the same matron. She, because she was completely deaf in one ear, believed this remedy had been sent to her from heaven; therefore without delay she dropped one or two small drops of the sacred oil into the deaf ear, meanwhile calling upon Saint Walburga with all her mind. And the holy Virgin, so attentive to the prayers of men, did not wish the matron devoted to her to remain deaf any longer: therefore in that same hour she restored her ear and hearing to soundness. The Reverend Lord Conrad Brunner sealed the credit of this miracle in ^a letter sent to his uncle.

[7] In the year 1618, in the winter time, ^a girl of sixteen years, Barbara Awer, the daughter of Wolfgang Awer of Eichstatt, had gone into the forest accompanied by her brother, to gather wood, or rather brushwood, by their joint labor for the use of their poor family, in the customary manner of the poor. a lethal wound is healed by tasting it They had fallen upon ^a rather massive trunk of some unfortunate tree, and having raised it upon their shoulders together, they had begun to carry it home: but in their progress the girl, her foot slipping under the load, fell, and the trunk was dashed against the head of the falling girl with such force that blood gushed forth abundantly from her mouth, nostrils, and ears, and the girl could barely draw her languishing breath. Therefore her brother, placing her in ^a basket, carried her home, nearer to dying than to living: there again blood poured forth from her mouth, nostrils, and ears like ^a torrent, and filled several small vessels, and the surgeon soon abandoned all hope of recovery. The Pastor at Saint Walburga's was therefore summoned, at least to save the soul; and when he saw that the sick girl was in possession of neither her tongue nor scarcely even her hearing, lest she die without the expiation of her sins, he absolved her as she accused herself by nod as best she could, and advised that she seek ^a remedy for this extreme affliction in the oil of Saint Walburga. She obeyed, and no sooner had she tasted the sacred liquid than she was immediately able to use her tongue; therefore having distinctly confessed her sins, after she had nourished her soul with the Body of Christ, she at once began to recover, and to this day she attributes to the sacred oil of Blessed Walburga at least the postponement of her death, which cannot be entirely averted, while she remains sound and whole.

[8] In the same year the Reverend Lord Master Sebastian Megerlin of Munich, while occupied in theological studies, suffered such severe catarrhs, or defluxions of humors, that his ears, besieged by them, lacked all faculty of hearing for the space of five weeks. His host, with whom he was staying, offered him the sacred oil of our Virgin, deafness is removed and as soon as he used it, together with ^a vow made to Saint Walburga, the divine power of the oil washed away all that flood of humors. He appeared at Eichstatt, bound by his vow, on April 16, and having celebrated the sacred rites in the temple of his benefactress, before her sepulcher, he attested before all present to the fact that his prayers had been heard by the holy Virgin and to the wonderful efficacy of the sacred oil which he had experienced. That hearing's obstacle had been removed by instilling this same sacred liquid into deaf ears was also attested in the same year, in the month of June, by the Abbess of the sacred Virgins at Holzheim, Anna Rehlingerin.

[9] On the feast day of the Visitation of the Virgin Mother of God in the same year, ^a noble married couple visited the sepulcher of Saint Walburga together with the Priest who was their confessor. an eye wound healed Both spouses partook of the sacred banquet, and with great veneration viewed the repository of the virginal liquid, opened for them by the Pastor at Saint Walburga's: before which that noble matron, with both her husband and the Priest attesting, declared that she was bound to Saint Walburga by ^a great benefit, on account of an eye preserved by the aid of the salutary oil: for, in the absence of her husband, while intent upon some domestic task, having aimed ^a knife too carelessly, she had missed the object she intended to cut, and with the point of the knife fixed in her eye, had cut through the middle of its pupil: therefore, despairing of human remedies, at the advice of the Priest who was present, she had applied the sacred oil to the injured eye, and by its power the wound of the pupil had soon come together entirely and soundly, nor had she suffered any further diminution of sight from that wound. The Pastor carefully inspected the eye and detected no trace of ^a wound.

[10] A ten-year-old girl named Anna Brom, the daughter of Michael Brom of the village of Rottenbach in the territory of Eichstatt, had been suffering for ^a full year from the falling sickness, and many remedies applied in vain compelled them to despair of human help: they therefore fled to divine aid, and deliberated about administering the sacred oil to the girl, and indeed in that very week in which the wretched child, rolling about on the ground, had suffered thirty times each day the pitiable paroxysms of epilepsy. epilepsy Scarcely had the divine remedy been brought and placed in the room where the sick girl lay, when the force of the disease began to abate: then, having taken the sacred oil, she recovered in three days, and she who before had been frequently dashed to the ground by the deadly attack was afterward frequently seen to lapse into ^a gentle sleep. This girl went with her parent to the public supplication of her village, which the inhabitants organized on the Kalends of May of this year to the sepulcher of Saint Walburga: the parent, as ^a pledge of gratitude, offered some eggs to the monastery of Saint Walburga, ^a modest gift from ^a modest estate, destined to be more pleasing to the healing Virgin than if some Croesus had drawn out hundreds of gold coins from proud coffers, more witnesses of wealth than of gratitude. The matter is confirmed by the testimonies of very many persons and especially of the girl's parent, who stopped with her at the house of Paul Marstaller, the sacristan of the Virgin's temple, and narrated everything clearly.

[11] In the same year, on the vigil of the Ascension of the Lord, Anna Fasser, the wife of Martin Fasser of Breitenfort, was attacked at home by ^a rabid cat, which with ^a pestilential bite savaged her hand; and though she called on the help of her neighbors, she only managed to drive away the cat, which was hanging from her hand with ^a persistent bite, with ^a stick, the bite of ^a rabid cat but she did not avert the danger of the wound. Anxious therefore about ^a remedy, she heard that two inhabitants of her village had some years previously successfully healed similar bites with the sacred oil of the Virgin Walburga. She did not doubt that she too would be helped by this remedy; therefore she went four times to the sacred Virgins of the monastery of Saint Walburga to ask for the aid of the sacred oil, and when they instilled the sacred liquid on the wound, the woman remained free from all sensation of pain, and having been sent by the Virgins to the Pastor, she recounted, in the hearing of Michael Schepfel, the door-keeper of the monastery, the benefit of the sacred liquid, and attributed it with ^a grateful heart to Saint Walburga.

[12] On the very feast of the Ascension, Anna Ringerlin, ^a virgin of about forty years of age, from the village of Pollenfeld in the territory of Eichstatt, came as ^a suppliant to venerate Saint Walburga; she, having confessed her sins and been nourished with the most Holy Eucharist, narrated to the Pastor at Saint Walburga's that twelve years previously, frenzy when she had once gone out from her house in good health, she had been seized by ^a sudden illness, and for three whole days, deprived of the use of reason, she had lain as if in ^a frenzy; but when the sacred liquid was brought and she drank it, the entire disease suddenly vanished. The same woman solemnly affirmed that she had twice dispelled ^a severe inflammation of the eyes with the salve of the sacred oil, inflammation of the eyes and indeed she added that when she first suffered from her eyes, she had earnestly asked Saint Walburga to afflict her again with that same disease, so that she might more often experience, admire, and proclaim so powerful ^a hand. These things were heard from her narration by, besides the Pastor, two men of the religious Order of Saint Benedict, Father Andreas Scheffler and Father Georg Geyger, the latter Subprior and the former Prior of the monastery of Plankstetten.

[13] Not long ago the Reverend Lord Master Georg Simon, Preacher of the principal church of Ellwangen, had given the sacred oil to his sister who was suffering from fever to drink, and when she had taken it, the fever soon departed and she recovered. The same person recommended this heavenly remedy to ^a sick woman fever who was also imbued with heresy: and when she had used it, this sacred liquid soon wiped away every disease of body and soul: for she returned to the bosom of the Church, from which she had shamefully fled at the urging of heresy. These things the Reverend Lord Johann Simon confirmed in good faith in his letter to the Reverend Pastor of Saint Walburga's.

[14] Johann Krell, ^a native of Munich, ^a foot-attendant to the Illustrious Lord de Tilly, supreme military Commander of the entire Bavarian army and of the forces assembled by the league of Catholic Princes, a soldier came with the rest of the Lord's retinue to Eichstatt on the fifth day before the Kalends of March in the year 1620. There, while he stayed for several days, he heard much -- as happens -- in the daily conversations of the townspeople, both about the holiness of Saint Walburga and about her admirable works, and especially about the sacred font of oil which the bones of the holy lady copiously exude. Captivated by these things, having received Holy Communion in the church of Saint Walburga he so applied his mind that he resolved to do something himself toward devoutly venerating that Virgin: and lest by ^a longer delay his spirit might grow lukewarm, or his pious intentions might fall into oblivion, he wished on the very next Saturday to go to the sacred church of Saint Walburga, to attend the divine offices, and having first made expiation of his sins, to nourish his soul with the heavenly banquet, and to surrender himself entirely to the patronage of the holy Virgin. Nor did his piety stop here: he also asked that ^a supply of the miraculous oil be given to him. He obtained without difficulty ^a glass vial full of it, together with an image of the same Saint Walburga. Truly the arts of piety are prophetic. he anoints himself with her sacred oil For as if he foreknew in what part he would be endangered, he began to wear that image soaked in oil, in his fresh love and zeal for the holy Lady, sewn as if it were ^a triple bronze to his inner tunic, and he anointed his previously bared chest with the same liquid, as if boldly preparing for ^a wrestling match. Nor did Walburga disappoint his hope. For she so hardened the bones anointed with the oil that they would endure any accident, and she did not permit the bones to be broken of the one whose life she wished not to be destroyed.

[15] It chanced that on the following Monday, which was the second of March, having departed from Eichstatt and heading for Donauworth, he was accompanying his Lord in the train of attendants: he had already spent ^a full half hour walking behind the carriage, when in that place which the inhabitants call Deep Valley from its situation, he meets ^a wagoner whose cart, loaded with wine, occupied almost the entire narrow passage of the valley. Here Johann, while he thinks of yielding the road crushed by ^a wine cart and climbing to ^a higher slope (for flight was not easy in so sudden ^a case), is caught by the sudden collapse of the entire overturning cart.

And although there was scarcely time, yet in loud cries he repeated the name of Jesus and implored the aid of the great Virgin. The shorter those prayers were, the more earnest they were. Scarcely had the cry of the supplicant begun to be heard, when immediately, whether from the impact or -- what is more likely to believe -- the very mass of the cart bearing down from above crushed both the man and his voice. Twenty men were easily at hand: all of them, each faster than the other, rushed to help and labored to right the cart. All were in vain: the cart remained on the ground, the excessive weight defeating their effort, and beneath the cart lay Johann, most thoroughly crushed, speechless. They produced levers, applied ^a pulley, and at last with the greatest force restored the barrels and the cart upon its wheels. Johann had lain buried in wine (but soberly) for ^a full quarter of an hour, after which the ability to extract him was given. But even after he was removed from the mass, ^a full half hour passed and believed dead during which he showed no trace of life or soul. The bystanders had given him up for dead, and they would have thought about burying him, had it not pleased them first to take action against the wagoner. For when the wagoner was being charged with the killing, Johann's voice was restored to him, by which he pronounced the wagoner free of guilt and demanded that he be released. He declared moreover that by the protection of the Virgin Mother and Saint Walburga he had been snatched not from ^a present danger to his life, but from death itself, he suddenly speaks by the aid of the Mother of God and Saint Walburga and that had they not come to his aid at the last crisis, he would have been on his way not only to the majority but into pieces. For indeed in the accident, most full of danger and most fatal, from which he could by no means have escaped alive by human force, there had been brought back to his mind as quickly as possible the thoughts he had recently conceived about Saint Walburga. He had no doubt that this favor and grace had come from almighty God, from the most august Virgin Mary (whose Loreto shrine he had visited on this very day the previous year), and finally from Saint Walburga, with whose oil (which he had carried with him) he had previously armed his chest. Afterward, placed upon ^a horse while still ailing, he was brought back to Eichstatt. There in his lodging and bed, while he felt no small torments of his bruised chest and was ejecting large clots of blood from his mouth, he asked for the sacred oil of Saint Walburga, he is saved which still remained intact together with its vessel. It was given to him. He was still anointing his chest with ^a hanging finger, and already all pain had vanished, and his former strength had returned. Therefore, sound and strong, on the fifth day before the Nones of March he went to Saint Walburga's, intending there to arrange for ^a sacred service in thanksgiving, and he resolved that he would always be ^a servant of Saint Walburga, since Walburga had wished him to be saved.

[16] Furthermore, to make it clear that the matter was narrated in good faith, this testimony was attributed to him from the Chief Notary of Eichstatt: witnesses of the miracle the entire miracle, moreover, was subscribed and sealed by the signatures of the Lords named below, at Eichstatt, on the eighth day before the Ides of March in the year of Christ 1620.

"I myself witnessed this accident, and two days before it happened I saw him refreshed by Holy Communion in the church of Saint Walburga. So I attest, Victorius Gilg de Imola, Courtier of the Most Serene Duke of Bavaria, and secretary to the above-mentioned Lord de Tilly, supreme Commander."

"I too was present at this event. So I attest, Johann Ludwig Piesser of Wilthurn, page and chamber attendant of the aforesaid Lord de Tilly."

"This wonder I myself not only witnessed, but also accompanied this Johann into the city. So I attest, Adam Camerloer, unworthy substitute to the Most Noble Lord de Tilly."

"Two days before this accident, of which mention is made here, the honorable man Johann Krell confessed his sins to me, and afterward again, when he felt himself aided by the sacred oil of Saint Walburga, he purified himself by confession and was refreshed by Holy Communion. So I attest, Joachim Megglinus, Priest of the Society of Jesus."

"The honorable man Johann Krell of Munich, on the 29th of February in the year 1620, during the octave of the feast of Saint Walburga, which is customarily celebrated on February 25, visited the parish church of Saint Walburga and her tomb, and there, having been refreshed by Holy Communion, he saw the cavern where the most limpid oil distills in our times through the stone from the relics of Saint Walburga, and received ^a small jug full of the sacred oil. He returned to me on the day following the accident described above, which was the third of March, described the accident and the aid of the holy Virgin, showed the image of the same sacred Virgin which he had affixed to his tunic over his chest, and, sound and unharmed, revisited the church of Saint Walburga to give thanks. So I attest, Master Georg Brunner, Pastor at Saint Walburga's."