BLESSED GODFREY OF CAPPENBERG, FROM COUNT TO CANON OF THE PREMONSTRATENSIAN ORDER.
Year of Christ 1127.
Illustrated with a Historical Commentary
by JOHN GAMANS of the SOCIETY OF JESUS.
Godfrey, Count of Cappenberg, afterwards a religious of the Premonstratensian Order in Westphalia (Blessed).
By John Gamans as Author.
Section I. The Feast Day of Blessed Godfrey.
[1] Both the Life and the other writers assign the Ides, or the thirteenth day of January, as the feast day of Blessed Godfrey; and in the first place, the manuscript Florarium of the Saints records on this day: "Of Godfrey, Count of Camperberg." Canisius in the German Martyrology: The feast of Blessed Godfrey on January 13. "In the monastery of Ilmstadt, the blessed memory of Godfrey, Count of Cappenberg." Ghinius in the Fasti of the Saints of the Canons: "At Magdeburg, the feast of Blessed Godfrey the Count" — he errs regarding Magdeburg, for Godfrey had already departed from there and died on the journey at Ilmstadt or Elfstadt, as the Life relates in chapter 10. Most recently, John Chrysostom van der Sterre, Abbot of St. Michael's at Antwerp, in the Fasti of the Saints of the Premonstratensian Order: "In the monastery of Ilmstadt, Blessed Godfrey, from Count of Cappenberg, Canon of the Premonstratensian Order." Likewise in his Hagiologium and Sidera. His annotations, and those of Serarius, we have noted in their proper places. Mosander, Haraeus, and the Fasti Mariani also narrate the Life in summary on this day.
[2] not May 7 or November 25. Hence Ferrarius incorrectly assigns him to May 7 in his general Catalogue of Saints: "In Germany, St. Godfrey, Count of Cappenberg and monk." He cites indeed the monastic Martyrology, but its author Wion does not mention him by a single word; likewise he cites Canisius and Cratepolius, or Mersaeus: but the latter assigns no fixed day, while the former gives only January 13. Le Mire in his Belgian Fasti writes of the same under November 25 — not because he assigns a feast day to Godfrey, but to his contemporary, Blessed Ludwig of Arnstein, a Count of the same example, country, and religion, although through a slip of the copyist who read November 25 for October 25, or the eighth day before the Kalends of November, which is the true feast day of Blessed Ludwig. Van der Sterre adds in his Fasti that February 12 is the day of reception at Cappenberg, Translation. and September 16 the deposition of the relics of Blessed Godfrey; but he omits the more celebrated first Translation made at Ilmstadt on January 13. Concerning these, however, outside the Life, chapter 12, numbers 57, 58, 59, no one else writes.
[3] Moreover, already in the eleventh year after his death — the year of Christ 1138 — His sanctity celebrated by public testimony. Werner, Bishop of Munster, in public letters which we shall cite below, calls him "of happy remembrance and of holy repute." Bishop Otto calls him "of holy remembrance." Afterwards the author of his Life everywhere, and likewise all those cited above — except the Florarium — as well as Baronius in volume 12 at the year 1126, Spondanus, Serarius, and others, call him "Blessed" or "of blessed memory" with a commendation of sanctity; the Fasti Mariani call him "Saint." To these is added Werner Rolevinck, an alumnus of the Charterhouse of Cologne, a learned and pious writer, as both the Fasciculus Temporum and other pamphlets printed without a name, as well as unpublished volumes attest — many of which are found in the distinguished manuscript library of the same Charterhouse. This writer, in book 3, chapter 8 of his work On the Glories of the Westphalians, enumerating the holy men and relics of Westphalia, adds: "At Cappenberg, a monastery of the Premonstratensian Order, Blessed Godfrey the Count." Mersaeus likewise in his Catalogue of the Saints of Germany: "St. Godfrey, Count of Cappenberg, a man illustrious according to the world, vigorous in warfare, prudent in counsel, but no less prompt and excellent in the fear of God and piety. He flourished under the Emperor Henry IV in the year of the Lord 1124. When he was most illustrious in the eyes of the world and reflected that worldly glory was vain and transitory, he caused his own distinguished and most magnificent castle to be consecrated as a monastery, despite the opposition of his family. He then assumed the monastic habit under St. Norbert, and was not ashamed or wearied to follow the counsel and footsteps of that holy man. He became like another William, that Duke of Aquitaine under Charlemagne. May 28 This Godfrey died not without a reputation for sanctity. Whether he has been enrolled among the Saints, or whether a canonization has been carried out for him, is unknown."
[4] Canonization sought. Mosander and Serarius say that, as far as they know, he has not yet been enrolled among the Saints. It is certain, however, that the Archbishop of Mainz made efforts long ago to have him enrolled. Would that, just as the canonization of St. Norbert — begun and then interrupted on account of public disturbances — was revived through the Abbot of Parc near Louvain in Belgium, prompted by the censure of Molanus (as Le Mire says in his Premonstratensian Chronicle at the year 1578), so too the canonization of Godfrey might be pursued afresh with similar zeal for the glory of the Saints of the Order and of the nation. But we have learned from Cappenberg that he used to be invoked and celebrated in public prayers of old — though this practice has long since been discontinued; nor is it known by what authority either practice was conducted.
Section II. The Life.
[5] The Life, written by a contemporary. The Life of Blessed Godfrey, drawn partly from manuscripts and partly from printed sources, exists in three versions. The first is quite prolix and, unless all indications deceive, the original. The author in his prologue at various points either fears the danger of ingratitude if the great works of God displayed in Blessed Godfrey for the children of his profession are not commended to posterity; or takes care that by undertaking this commendation he does not wish to prejudice anyone else who may treat the same subject; or reproaches the common negligence in so long a silence concerning deeds nobly performed. All of which would be of no account if someone else had previously written the Life. Moreover, the first to bring this Life back to light from a manuscript of the aforesaid Premonstratensian monastery at Ilmstadt was — as Baronius declares in volume 12 — that luminary of the Church of Germany, our own Nicolaus Serarius, with a few brief notes appended. As received from him, it is presented here as in the most recent edition of Surius, but more suitably divided into chapters and paragraphs.
[6] The writer thus far is anonymous, yet he was a Canon of the Church of Cappenberg, as all evidence and his own testimony in the preface attest: A Canon of Cappenberg. "Concerning Blessed Godfrey, Count of the monastery of Cappenberg — that is, of our place — the founder." He has similar statements at numbers 12, 52, 54, and others. Yet he scarcely lived with Blessed Godfrey at Cappenberg or elsewhere, since he narrates none of his deeds as personally observed; indeed, he expressly states in advance: "We shall endeavour to explain those things which were done or said before the eyes of our Brethren." And at number 25: "Our elder, who constantly observed these things with his own eyes, related them to me with truthful and faithful testimony." Similar statements appear passim at numbers 26, 37, 39, 46, and elsewhere. Nevertheless, it is established that after Blessed Godfrey's departure both from Cappenberg and from this life, the writer lived there and drew upon the frequently cited narrative of the Brethren familiar with Godfrey and his servants; this is confirmed at numbers 12 and 46: "While we were still ignorant of his passing at Cappenberg," chapter 11, number 52, and elsewhere. Moreover, he was still living there in the year 1149, at the later translation of Blessed Godfrey, chapter 12. Vossius in book 2 of his work On Latin Historians, chapter 49, writes that around the time of the Emperor Lothar II there flourished a Premonstratensian monk of unknown name, the writer of the Life of his contemporary Godfrey, Count of Cappenberg. But the writer himself at number 56 testifies that the first translation took place in the year 1148, during the reign of Conrad — who was the successor of Lothar, who died in the year 1137 or 1138 — and he either first wrote this together with the Life itself, or at least appended it afterwards.
[7] The same writer, furthermore, in several places speaks of himself alone using the plural number; and at the same time takes upon himself with authority matters common to the Premonstratensians and the whole Cappenberg community — indeed the Provost — as in the proem, the fear of common ingratitude and the guilt of public negligence and silence, which are his to expiate. Since the heads of congregations themselves are accustomed to do this, or, if they command others to do it, usually to give such a preface, it appears that he held the office of Provost at Cappenberg. This is also nearly proven by his complete silence everywhere about the nod or command of superiors by which he was driven to undertake this writing — which almost none of the writers of that age, if they lived in a monastery under another's discipline, fails to preface. Then those words at number 59: "We shall entrust this house (of Cappenberg) to be governed by our Joseph (Godfrey) with constant prayers." namely Otto I. Nor, by the reckoning of time, was he anyone other than Otto — the first of that name, the second Provost in order — who came to Cappenberg in the year 1125, as will be said below, around the beginning of the reign of Lothar; and then presided over the Brethren there from the year 1135, for the greater part under King Conrad, until the year 1155, in which he died, as noted below. Moreover, the erudition of this writer is revealed by the many elegant passages drawn from sacred and profane letters, sprinkled throughout the work for the splendour of the subject and the delight of the reader.
[8] Appendix from the Life of St. Norbert. To this Life we have added an appendix from the Life of St. Norbert — both from manuscripts and from the edition published by John Chrysostom the Abbot, after careful collation with various manuscripts — consisting of two chapters which illuminate the entire conversion of Blessed Godfrey; and for this reason, in the Ilmstadt manuscript used by Serarius, at least one of them is appended, but without citation of that Life.
[9] Another Life by Blessed Hermann von Are, as we conjecture. The second Life, in manuscript, was digested from the first — as the end of the prologue and the agreement of words and periods in the rest of the narrative show — into a summary, yet a fitting one; and besides a better ordering of events and dates, it is enriched by one additional miracle. The writer indicates that he was a Canon of Cappenberg, since he calls the castle of Cappenberg "our Church" and its Counts "our Counts." And perhaps he was also a Bishop elsewhere, since he adds: "Many of our Brethren outside ourselves have obtained Bishoprics, Abbacies, Provostships, Prelacies, and other dignities in various places." Some interpret "outside ourselves" as "besides ourselves." But the writer himself seems to contradict this when he says "Bishops taken from our Church." He would not call "our Church" the Church of Cappenberg or whatever other church he had professed, but rather the church bound to him personally as Bishop by a peculiar bond. Then the phrase "outside ourselves" is extended not only to Bishops but also to the other lesser prelates mentioned there; and thus it is more likely that he was Provost of Cappenberg — and indeed the fourth in order, Blessed Hermann, Count von Are, who, having assumed the Provostship in the year 1171, relinquished it at his death in the year 1210.
[10] not Werner of Munster. Even granting that he was a Bishop — but where, or who was he? He was certainly not Werner, the twenty-first Bishop of Munster, as someone suspected; for that Werner was not a Premonstratensian, and having died already in the year 1152 — when he received Frederick as his successor, as the Freising writer attests below — he could by no means have reached the times of the Bishopric of Blessed Isfrid, whom the author cites among other Bishops as his contemporary or superior. For Isfrid was appointed as successor to Blessed Evermod, Bishop of Ratzeburg, who died around the year 1177. So Le Mire in his Premonstratensian Chronicle; Helmold, Annals, book 2, chapter 26; Krantzius, Metropolis, book 6, chapter 40, and Vandalia, book 5, chapter 42. nor his contemporary. From these, Mosander is to be corrected in the supplement of Surius, where he presents this very Life — somewhat altered in style and abridged — and asserts that it was written by a contemporary of Blessed Godfrey.
[11] Besides these two, Van der Sterre preserved a third Life in manuscript, in Latin verse. Other Lives. A fourth and recent one was inserted by Christoph Pilckman, Abbot of Steinfeld, House of God, and zealous restorer of the Order in Westphalia and Bohemia, into the History of the Premonstratensian Saints composed in German verse. A fifth was given in the year 1633 in the Premonstratensian Library by Jean Le Page, a Parisian theologian, Premonstratensian Canon, and Syndic of the Order. But since these were merely newly collected from the first manuscript by Serarius, Mosander, and others, we omit them; whatever, however, they insert from other sources, we excerpt.
Section III. The Name.
[12] Godefridus, Godfridus, Gotfridus, Gofridus, Gaufridus, Gaudefridus, etc. — the same name differing only in inflection — Etymology of the name Godfrey. signifies either "divine" or "good peace," or a man zealous for such peace. It is derived from the German word "Frid," which means "peace" — in barbarous Latin, "Fredum." Closer forms are Godefredus, Gothofredus, Gottofredus, Gaufredus, etc., found in Lanovius in his treatise on the Chancellors; likewise Manfred, Fredegundis, Alfred, etc. In the Ripuarian Laws, title 18, as found in Hermann, Count of Neuenahr, What "Fredum" and "Freda" mean. "Fredum" is explained as a composition by which one obtains peace from a prince. Lazius, in book 3 of his work On the Migrations of the Nations, says: "Vrede" means peace; "Frid" in modern usage; hence "Freda," a fine for violated peace.
[13] Furthermore, this name was at that period common among illustrious men: an Elector of Trier, the Counts of Louvain — the Bearded and his son, Other Godfreys of the time. the Count of Namur, the Count of Arnsberg, and others — and notably the Duke of Bouillon, who, while our Godfrey was still quite a young man, marched successfully to the Holy Land and died there. On his seal, in the Life of the Venerable Peter the Hermit published by D'Outremann, one reads inscribed "Codtfridus" — in ancient orthography, also Roman (as Lipsius notes in his work On the Pronunciation of the Latin Language, chapter 13) — G being changed to C or K, not so much from any affinity as because C or K, a soft and gentle letter hitherto unnamed, attests the ancient usage. The letter G changed to C and K. This was recently maintained and clearly demonstrated by the Most Reverend and Most Noble Bernard von Mallinckrodt, Dean of the Church of Munster and Canon of Minden, in an exquisite philological disquisition on the nature and use of letters, chapter 7 — showing that in the German words "Gott" (God), "geben" (to give), etc., the pronunciation is as "Kott," "Keben." For in all of these, although G is written, it is pronounced softly; in which matter I am confident that all who have knowledge of our language — whether they be Upper Germans, our own countrymen, or Belgians — will agree with me. So he writes, through whose extraordinary kindness very much was supplied to us for composing this commentary on Blessed Godfrey.
Section IV. The County.
[14] That Godfrey excelled in the dignity of Count, attached to the fortress and domain of Cappenberg, is testified — beyond the writers of his Life — by the Prince of the Swabians himself in an imperial assembly, chapter 7, in magnificent terms. And Rolevinck, in his Praises of the Westphalians, book 1, chapter 1, lists "Cappenberg" among the counties and illustrious houses of Westphalia. The Counts there were such as are still found today — several in a single province — yet all are commonly called Counts of the same province, even if each holds only a portion or merely the title. So exactly Godfrey, Count of Cappenberg, held the office of Count in the province of Westphalia, Blessed Godfrey, Count of Westphalia, as the Life states in chapter 1; and in the manuscript Life of St. Norbert, chapter 31, he is called "a most powerful Count of Westphalia." At that time, therefore, when all of Westphalia was divided into Bishoprics established by Charlemagne, Duchies, and Counties, several Counts — just as today — exercised lordship over certain defined territories within the same Westphalia; as quite a few still do, either individually or with several concurring in one domain and in the titles of lands through various acts and agreements. Indeed, throughout this entire commentary and the Life of Blessed Godfrey, several Counts of Westphalia are named who are illustrious to this day. Likewise in the historians, there are several Dukes proper to Westphalia and Saxony: Magnus of the Billung line while Godfrey was still a boy, and for the rest of his life, Lothar, Count of Supplinburg and Arnsberg, who later became Emperor. Inferior to these but equal or superior to the others in the tract of the lower Lippe, the Count of Cappenberg stood out with his fortress and county, just as in another part of Westphalia the fortress and line of Arnsberg were pre-eminent — of which more in chapter 4, etc. — as is wont to happen alternately in genealogies, being mortal affairs. Therefore, in the cited chapter of the Life of St. Norbert, Godfrey is given the title "most powerful Count of Westphalia"; and the castle of Cappenberg is said there to hold the lordship of Westphalia — and indeed of the whole of it, as the shorter Life states — namely a more ample lordship than the rest, and especially over the entire diocese of Munster, in which only Cappenberg was elevated to the dignity of a County, and Stromberg to that of a Viscountcy or Burgraviate of the Holy Roman Empire; see section 5.
[15] In addition, Serarius in note 6 observes that in the Life of St. Norbert, chapter 32, Godfrey is called "Prince": and Prince. certainly both because he was among the foremost men of his country, and because, born of royal stock, he was equal or superior to princes in wealth and dominion — just as Count Theobald of Champagne is called there "the most noble Prince of France." And Godfrey himself, versed in formalities, in the Life, chapter 9, number 42, thus addresses his father-in-law Frederick, Count of Arnsberg: "You are called in common speech a Prince and one of the foremost men of this age."
[16] The hereditary arms of the former Counts of Cappenberg were: a golden shield, broad at the top, with a slightly crescent-shaped or flat point; narrowing toward the bottom in a wedge shape and serrated, much like the ancient Samnite shields Arms of the Cappenberg family. and the later ones of the old nobility. The middle region of the shield, comprising a third of the entire field, is filled by a crimson fess, like a military belt. Upon the apex sits a helm facing forward and upright, opened and adorned with seven bars, as is customary for Margraves; covered with plumed clusters or crests representing broad, reflexed leaves, ornamented with alternating splendour of crimson colour and golden metal. The helm itself behind and alongside, and the outermost small shield, is encircled with a handsome spread. The same is crowned in the manner of Dukes — by the privilege of a free and ample domain — so that from a golden circlet interwoven with pearls, four golden oak leaves rise, with as many urchins emerging at intervals of water. From the top of the helm rise, as if to inspire terror, twin golden horns with their backs turned, each bound in the middle by the heraldic device of the shield. The practice of these and similar insignia is explained by Lipsius in book 3 of his work On the Roman Military, and more fully by Silvester Petra Sancta in his Gentilitial Insignia, chapter 26. These genuine arms are seen today depicted in the Cappenberg court at Munster in Westphalia, in the monastery itself and at the sepulchre of the Blessed Godfrey and Otto — the shield alone without the helm. The heirs of the same Counts — the Most Reverend Provost of Cappenberg and the Reverend community of Canons — retain them to this day. The arms of the Bishop of Munster and of the city itself agree with these, apart from the outer ornament, except that the latter lack the crests. The arms of the Cathedral Church, however, display the image of St. Paul, shown from the waist up, above the fess of the shield.
[17] The Eulogies of St. Norbert, in Icon 22, display in an oval shield (which others have also used — I know not whether from an old heraldic rule) two fesses, incorrectly depicted elsewhere, and a coronet of pearls closely set around the upper edge, which is proper to Counts. Our Serarius had engraved a silver shield distinguished by a double green fess; a helm barred five times; and at the apex two arms raised upward with hands outstretched, clad in sleeves matching the shield's devices, with a small globe sitting on the helm between them, topped by a peacock's tail.
Section V. The Seat of the County.
[18] Cappenberg, the chief seat of the Counts, in Westphalia, in the diocese of Munster, is distant almost one mile from the town of Lunen, situated on the river Lippe. It is a lofty place, fortified and pleasant. Cappenberg in the diocese of Munster, in a pleasant location. Serarius says in Note 2: "A castle most renowned throughout all Westphalia." Blessed Hermann von Scheida, a contemporary of Blessed Godfrey, says below: "Of very great distinction and beauty." The Life states at number 23: "Set in a notable place, of a most healthful and delightful situation." At number 5, the kind of place which the first founders of strongholds are known to have chosen in the countryside. Bernard von Mallinckrodt describes it in most gracious written letters: "Celebrated of old was the hunting in the tract of Cappenberg, which the genius of the place still recommends, with a spacious forest surrounding the monastery on all sides, and a prospect on the southern side toward the County of Mark, extending far into the Westphalian mountains, fields, villages, and many towns — Dortmund, Kamen, Unna, Hamm, Lunen, etc. At the borders of the forest, facing the metropolis of Munster, lies an adjacent common plain two hours in length, commonly called 'Die Magheide,' which in the Saxon Mirror is listed among the chief royal bans — that is, districts of lands, forests, and hunters' fields, commonly called 'Wildtbahn.'" Moreover, and fortified. that a stronghold of the country stood here is indicated both by the warlike preparations of Frederick of Arnsberg undertaking a siege, in the Life at number 20, and by the elevated site anciently chosen for fortifications. Of this kind, in the territory of Munster — where mountains are rare and those that exist are not very high — I find a second and third: Stromberg, once a Burgraviate of the Empire, and Horstmar, which was a powerful lordship. A fourth mountain castle may be added to these: Huneburg, concerning which see section 6. Under Charlemagne, Egbert, Count of Saxony west of the Weser, dwelt on the same bank of the passing Lippe, or — as Uffing writes in the Life of his wife, St. Ida, under September 4 in Surius — in the province of Dreingau. in the province of Dreingau. This name (also used in the Frankish Annals) is still retained by that tract of the Church of Munster, on the right bank of the Lippe, from Cappenberg — situated at its borders — all the way to the town of Lippe, formerly the seat of the Bructeri. At Hertveld, a village overlooking the Lippe, a basilica was built by the same Egbert, Count of Westphalia, and endowed with his neighbouring estates; and in it a sepulchral monument was placed for himself and his wife, who was accustomed to reside there. The adjacent Hovestadt is believed to have been Egbert's residence, and the village of Eckelburg with its fortress is, as it were, "Egbert's Burg." Nor is Soest more than half an hour distant, already famous since the time of King Dagobert and St. Cunibert.
[19] The prologue of the shorter Life reveals that Cappenberg is of nearly equal antiquity: "In the times of Blessed Ludger, the first Bishop of Munster, and of King Charlemagne, the mount of Cappenberg was always inhabited." Nor is it inconsistent that it was already then numbered among the Firmitates, or the stronger places of the province, which — like the cities, apart from the other rural dwellings (not a few of which are listed in the Acts of Saints Ewald, Swibert, and Ludger, and in the letters of ancient donations) — the provincials surrendered to Charlemagne after his victory at Bocholt, among which Cappenberg itself at least is to be reckoned. The longer Life, chapter 13, reports that the ancient possessors of that castle traced their origin from a granddaughter of Charlemagne's sister. Indeed, that at that time this mount and forest was inhabited by the proper rulers of the Westphalians, Frequented by Charlemagne and the Frankish kings. or by the prefects of Widukind or Charlemagne, and frequented by their followers — together with the adjoining royal ban, or hunters' preserve — is suggested, beyond the rare excellence of its situation and the most fertile soil on the other side of the river, by the frequently repeated military and peacetime expeditions of the Frankish kings Dagobert, Charles Martel, Pippin, and Carloman into Frisia and Saxony in earlier years. Nor was Charlemagne's passage through here, after crossing the Rhine to the Lippe, infrequent — a fact established in various places in Du Chesne, volume 1 of his Frankish History. The Annals from the manuscript of Tilius state: "In the year 780, a synod was held at the Duria; and thence by roads through the districts of Saxony to the Lippe; and the Saxons wished to resist at a place called Bothslotz, but could not, and fleeing they abandoned all their fortified places, and the Franks, finding an open road, entered Westphalia and conquered them all." Other Annals from the manuscript of Loiselius: "In the year 779, the march was by roads through the districts of Saxony to the Lippe. The river Rhine was crossed, and the Saxons wished to resist at a place called Bohhot; with the Lord's help they did not prevail, but fleeing from there they abandoned all their fortified places, and the road was opened to the Franks, and entering Westphalia they conquered them all." Again, the Annals from the manuscript of Tilius: "In the year 785, the Lord King crossed to the Lippe and entered Saxony, and sent his son against the Westphalians." Einhard, in his Annals, says of the same expedition: "In the year 784, he crossed the Rhine with his army at a place called Lippeheim." Here and elsewhere, just as the reading of the latter place varies — Buoholz, Bouholtz, Bolhoz, Botolz, Bozols, Boucholt — so also that of the former: Lippia, Lippeam, Lippiam, Lippiham, Lippiaham, Lipihaam — that is, in the more familiar dialect, as Einhard says, "Lippeheim." Werner designates both in his Praises of Westphalia, book 2, chapter 5: "In the year 779, after the army had been brought across at the place called Lippekant near Wesel, on the opposite side the Saxons encamped near Bocholt, wishing to hinder the King." That is to say, just as Roerort, Angerort, and Iselort are the mouths and extremities of the rivers Roer, Anger, and Issel, so the very bank and the adjacent shore on both sides where the Lippe empties into the Rhine is called in the vernacular "Lippekant" — the angle or extremity of the Lippe — just as elsewhere the tract of the Meuse is called "die Maeskant." Count von Neuenahr, in his Commentary on Gallia Belgica, says: "At Wesel, the Lippe joins the Rhine at its walls. I have found that in the time of Charlemagne it was called Luppiamunda, just as Angramunda and Ruramunda are also called — for the Germans were accustomed to call an estuary in this manner, as if the mouth, throat, or lip of the flowing river." Besides these, Charlemagne, having crossed the Rhine at the borders and mouth of the Lippe, now advances in peace and war through the intervening territory of Cappenberg to the sources of the same river and of the Pader; now establishes the seat of the royal household or granary at Dortmund, as is said in volume 4 of the Theatrum Urbium; now storms and recovers the nearby Siegburg; now winters at Heresburg with his wife and daughters, etc.
[20] If Cappenberg already stood in that age, it becomes likely that some centuries earlier, before those long wars of the Frisians and Saxons against the Franks, it was originally a castle or ancient burg, or tower, and a notable station of the old Bructeri — the people who held the region bounded by the rivers Lippe and Ems, as is clear from Tacitus, Annals 1, and from Cluverius in his Germania. In their region the Chamavi and Angrivarii afterwards succeeded them, in the age of the Emperor Trajan. Tacitus testifies to this and rejoices in his work On the Customs of the Germans: "Beside the Tencteri, the Bructeri formerly were met with; now the Chamavi and Angrivarii are said to have migrated into their seats" (in the first year of Trajan's rule, the year of Christ 97, in which year Tacitus wrote this book on Germany), "the Bructeri having been driven out and utterly destroyed by the agreement of neighbouring nations, whether from hatred of their arrogance, or the allure of plunder, or some favour of the gods toward us. The name seems to be derived from the ancient Chamavi. For they did not begrudge us even the spectacle of the battle. More than sixty thousand fell, not by Roman arms and weapons, but — what is more magnificent — for the entertainment and before the eyes of the Romans." The site of the battle is uncertain, yet it was near some Roman garrison, so that it could be observed. Those Bructeri who survived this great destruction settled on the bank of the Rhine opposite Cologne, as Cluverius demonstrates in Germania, book 3, chapter 13, from Nazarius's Panegyric. And Gregory of Tours, book 2, chapter 9, says of Arbogast, a general of the Emperor Theodosius: "Having assembled his army and crossed the Rhine" (at Cologne, as he had said before), "he devastated the Bructeri nearest the bank and also the district inhabited by the Chamavi." From this it is established, not without reason, that because the Chamavi were neighbours of these Bructeri, they too, from that ancient destruction of the Bructeri, had also crossed the Lippe and settled in some part of the region or district; from whom the name of the present-day town of Kamen — or Caemen, distant one mile from the Lippe — may have flowed, as from an equal distance on the other bank, the mount or burg of the Chamavi: Chamenburg and Chamenberg. The first has remained to this day with its original form; the second, with the passage of time, underwent the change of a single letter through various turns of speech, so that it is more commonly called Campenberch and Capenburgum by some (as below, section 9), Capenberg and Capenberga. Nor can the wearing away and variation of a single letter constitute a greater obstacle than the many letters and syllables cut off elsewhere are judged to prevent words from retaining their ancient and original meaning — as Aliso becomes Elsen, Susatum becomes Soest, Monasterium becomes Munster, and six hundred others. Furthermore, by the same kind of gradation by which (as learned men agree — Junius in his Batavia, Cluverius in Germania, book 3, chapters 8-9) Sigen and Sigena, the town of the County of Nassau, Siegburg or Sicamburg, and Siegerberg, the illustrious abbey on the river Sieg, are derived from the Siga and the Sicambri, in exactly the same way Caemen, Camenburg, Camenberg, or Capenburgum and Capenberga are derived from the Chamavi. Therefore, if no burg or station of the Bructeri formerly stood there, certainly one of the Chamavi did afterwards — in a location entirely suitable, beside the river that lapped or flowed through their territory; in a forest that occupied almost the entire province; on a mount almost unique in the entire region, elevated and central, commanding a view of Kamen itself and the mountains beyond of Sicambria, or Westphalia and Sauerland, the district of the Dortmunders (or Dortmund, as volume 4 of the Theatrum Urbium says), and all the rest of the fields and forests in a very long and broad vista. This is indicated by the longer Life, chapter 1, in these words: "in a notable place"; and the shorter Life at the beginning: "Cappenberg, from the quality of its situation, is interpreted as 'mount of observation' — as if from 'Gapen' and 'Kapen,' which among the inhabitants, even the ancient ones, meant to observe and to watch, very much in the manner of idlers." Both writers chose to allude to this etymology, which is usually uncertain in ancient matters.
Section VI. The Family.
[21] Proven virtue is a man's true lineage; yet it is the more pleasing when it comes from both a fair body and an illustrious pedigree. This honour the writer of the Life attributes to Godfrey in chapter 13: "The ancient possessors of the castle of Cappenberg are reported to have descended, through Imeza Imeza, granddaughter of Charlemagne's sister. — who rests at Xanten — from the lineage of Charlemagne and King Widukind (because, as they say, Charlemagne gave the daughter of his sister to the son of Widukind as a wife, as a pledge of peace; and from whose posterity we hold the estate of Wifde)." I know that the cradles of illustrious families are frequently adorned with the insignia of ancient emperors and kings, and especially in Saxon genealogies with those of the Carolingians and the Witikindians, so that families at their birth, wrapped in such fables as in swaddling clothes, may appear grander from the start. Nevertheless, to mock magnificent origins at will by means of that argument — a weapon fashioned to undermine ancient nobility — when no reasoning refutes them beyond the uncertain apprehension of the one presuming, is the act of a man (to put it most mildly) who does not seriously weigh the force of probabilities. Wherefore Imeza, niece of Charlemagne through his sister, although hitherto little known from the writers, is not for that reason to be rashly dismissed; since her family has been confirmed for the past five hundred years by its own name, the definite burial place of the husband, definite estates of the descendants, known from the long attestation of times and ancestors.
[22] Brower employs a similar argument in his Annals of Trier, book 8, at the year 809, in asserting not only Ada but also Officia. Ada had already been brought out of obscurity by Lazius and Bruschius, who also produced the epitaph of her tomb: "Ada, handmaid of Christ, sister of Charlemagne." But more clearly, both Brower in his Annals Several sisters of Charlemagne. and Zillesius in his defence of the monastery of Maximinian vindicated her. Officia, or Efficia, Brower extracted from the manuscript codices of the Rutilenses. There is a constant tradition, propagated in a series of historical records, that she brought the foundations of a monastery — formerly Benedictine, later Carthusian, between Trier and Thionville — to completion, and was buried in the oratory of St. Stephen, a church consecrated by Pope Leo to Blessed Pope Sixtus. Furthermore, Fauchet in his Antiquities and Magistrates of France and the twin brothers Sainte-Marthe in the Genealogical History of France, volume 1, book 3, chapter 5, list three sisters of Charlemagne by his mother Bertha: Rothaidis, Adelheid — who died in tender youth and were buried at Metz — and Gisela (called by others Itzberg), an Abbess, a woman of holy conversation, whom her brother Charlemagne revered after their mother's death as a second mother, as will be said in her Life on May 21; and as Bruschius reports concerning the monastery of Kempten, where he adds several more daughters of the same Bertha by Pippin: Ada, handmaid of Christ; Bertha, mother of the valiant Duke Roland; and Symphoriana, wife of Duke Ambert, fruitful in illustrious offspring. Lazius, in the Catalogue of the Carolingians in his work On the Migrations of Nations, book 3, asserts all of these (except Adelheid, whom he does not mention) to be daughters of King Pippin — who was the father of Charlemagne — by his second wife Leutburga; whom Bruschius acknowledges as a legitimate wife of Pippin, though not the mother of all these daughters, and calls Leutburgis or Talatina, a Saxon woman. But both are mistaken, since Bertha was Pippin's first and only wife, surviving until July of the year 783 after her husband's death on September 24, 768. Fauchet and the Sainte-Marthe brothers wish those daughters to have been born of a concubine — if indeed they were truly daughters of Pippin. But that at least those two brought to light by Brower were his daughters, I have no doubt whatsoever. Similarly, for Symphoriana and Bertha, their own children and posterity vouch — not rejected even by the most distinguished genealogists. Both of those who remained unmarried, together with the first three daughters of Bertha, adorned the Moselle region between Metz and Trier with their residences while alive and their tombs when dead, and possessed definite estates from their father Charlemagne along the Moselle and Rhine, later assigned to various churches. A granddaughter of these through Louis the Pious, Blessed Ritza, likewise unknown to writers, is attested by the monuments of the Church of St. Castor at Koblenz, where she was buried and is renowned for miracles and the veneration of the pious. Therefore, to drive all these women from their birthplaces, estates, tombs, and documents solely on the argument that they are omitted by historians who generally list only sons, is unjust — not to say sacrilegious. And since the daughters of the Kings of the Franks, whether by their own or their parents' inclination and guidance, chiefly resided in the Ripuarian region of the Rhine and Moselle, it should seem the less surprising that Imeza was given in marriage beyond the Rhine and buried at Xanten, near it.
[23] Moreover, whether this same Imeza was one of the aforesaid sisters of Charlemagne, or descended from another kinswoman or even one related only by marriage — who are frequently honoured with the name of sister — is not clear. Imeza was the daughter of one of these, or of a brother. The Sainte-Marthe brothers report that the genealogist of Hugh Capet (Pontus Thyard, I believe, a writer distinguished by his writings and Bishop of Chalon) records that Bertha, daughter of Carloman, King of Soissons and Germany, was given in marriage by her uncle Charlemagne to Widukind, King or Duke of the Saxons, after peace was established and the Christian faith accepted. I have not, however, observed this elsewhere; nor does any writer mention a daughter of Carloman, but only sons, as historians are wont to do. Paulus Aemilius states, in his account of Charlemagne, that these sons, together with their mother Bertha, were brought from Verona after its capture to Francia while still adolescents. And the silence of the historians for the rest of their lives seems to prove that they did not live much longer. Otherwise, the difference in the names Bertha and Imeza poses no obstacle, since in genealogical matters it is scarcely regarded as significant if there is agreement in the facts; and some agreement appears here, since it is an old and frequent practice to call a brother's wife "sister."
[24] Whether, therefore, she was Bertha, Charlemagne's brother's wife, or Imeza, his sister's daughter, he gave her to the great and elder — later sainted — Widukind merely as a pledge of peace, married to the son of Widukind the Great, but as a wife to his son, who was of comparable youthful age. But which of the sons? To Wigbert, the elder and heir in Westphalia? Or to Widukind the Younger, lord of the domain between the Saale and the Elbe, as the genealogists Lazius, Krantzius, Emmius, and Bertius in Germania, book 2, chapter 11, would have it? In favour of the first, Cappenberg — a part of Westphalia, later carved from his larger patrimony — speaks. But each of them has his own wife according to the same authorities: Wigbert had Sinicilla or Smicilla, daughter of King Radbod of the Frisians; Widukind had Nilada or Inlada; and each had children by them. Perhaps, during the Saxon war — of which Widukind was virtually the leader and instigator, no doubt already mature in age and outstanding in vigour — after peace was established many years later, the wife of one or the other son had died, so that he took Imeza as a second wife. Be that as it may, the marriage is confirmed by the fact that around the same time, in the same tract of the Lippe, the powerful and illustrious Count Egbert, most dear to Charlemagne and with his favour and agency, received from Gaul itself the daughter of a count of the highest rank, a woman of royal nature, St. Ida, as his wife, and together with her, having been appointed by Charlemagne as governor of Westphalia, settled on the Lippe, as we shall say on September 4. Why should Charlemagne not also have given his niece in marriage to the most powerful Duke of Angria and Westphalia? Especially since, for gently attaching to God and to the Frankish nation the uncertain and rough spirits of those Dukes and their people — still wavering between peace and the Christian faith — to consolidate the peace, nothing could have been more opportune, nor more pleasing to the allied parties.
[25] From this union the first possessors of Cappenberg were born — and not in a single line of offspring only, Hermann, grandfather of Blessed Godfrey. since below, Bishop Otto of Munster, Count of Bentheim, says that he descends from the line of consanguinity of the Counts of Cappenberg, and calls them "our kinsmen." The writer of the Life also says: "Whose great-heartedness shines forth even to this day in many respects." From among these we must necessarily introduce one Hermann the Count, together with his most devoted wife Gerberga of Huneburg, a man pre-eminent in the worship of God. This one among many, upright among few, Hermann — famous for miracles during his lifetime — was the grandfather of Blessed Godfrey, of whom more in the Life, chapter 1.
[26] His paternal grandmother was Gerberga of Huneburg. The letters of Louis the Pious, found in Crusius in the Swabian Annals, part 2, book 1, chapter 12, and in the Vindication of the Church of Wurttemberg, attest that the castle of Huneburg, two miles from Schwabisch Hall, was destroyed by order of the same Emperor and its materials contributed to the building of the church of the monastery of Murrhardt, which he himself founded, with thirty servants donated among other goods. Gerberga the grandmother: whether Swabian. And afterwards: "The names of the servants from the castle of Huneburg." Then: "And also other vigorous knights of that castle: Diethanus, Waldmarus, Tilus, and Widekindus." Whether Gerberga descended from these ministerials or knights — who were of a rank superior to ordinary nobles — or from the Counts of Honburg and Hohenburg celebrated in the same Vindication and in Hundius's Metropolis and elsewhere, is uncertain. The latter may seem more probable, from the confirmation of the foundation of the Benedictine monastery of Alpirsbach made by Henry V at Strasbourg in the year 1123, where among several counts, Folmar, Count of Huneburg, is cited in the middle — a man somewhat later in age than our Gerberga, but a contemporary of Blessed Godfrey. The rest who are adduced as witnesses in the same diploma are Counts and Dukes of Alsace and neighbouring territories; so that one may conjecture that both Folmar and Gerberga originated from the same region.
[27] or rather Westphalian. But a Huneburg wife could have been more readily brought to Hermann from Westphalia itself. For (as the often-praised Bernard von Mallinckrodt has informed us by his letters) not far from Horstmar, in the same tract of mountains or hills where that castle of the Bishop of Munster is situated, in the parish of Laer — famous from the earliest beginnings of the Christian faith (planted there by Saints Ewald with a miracle, as Werner Rolevinck, a citizen of that same place, attests in his Praises of Westphalia, book 2, chapter 1, and book 3, chapter 8, and others) — there are still to be seen the most distinct traces of a destroyed castle called Huneborg, fortified according to the custom of that age with a triple circuit of walls. This castle acknowledges as part-owner my brother-in-law Gaspar Valken, lord of Rokel and Laer; and the site is today, and has been for many years past, overgrown with beeches. Nor do I doubt that the family of Huneburg anciently had its seat there and derived its surname from it. The common people among us believe that the name persisted from the Huns who once settled there (the same is reported concerning the Huneburg in Swabia by Crusius). Whether they were Counts or Barons, and what was the occasion of the destruction, I cannot say. Nor was there in ancient times so precise a distinction that the same persons were not often called Counts in one place and Lords or dynasts in another. Since, however, in the entire diocese of Munster I find no other counts besides those of Cappenberg and the Burggraves of Stromberg (though the Counts of Bentheim perhaps should in part be listed among the counts, according to the usage of that time — for the lower county was subject to the Bishop of Utrecht in spiritual matters), and since the lords of Vecht, Ahaus, Horstmar, Lohn, Ottenstein, and Gemen assumed only the title of Lord, I would reckon the lords of Huneburg as belonging to the same class.
[28] From Hermann and Gerberga three sons were born: the first two were slain, Father, uncles, cut off by treachery, as related in chapter 13. One of these was Otto, the father of the most holy Abbess Gerberga, of whom more in chapter 2. But Godfrey, their brother, mother, then married Beatrice of Swabia, who bore him our Blessed Godfrey. The mother of Beatrice, Godfrey's grandmother, a Countess of Hohenlohe near Swabia, was the sister of the grandmother of Frederick II, Duke of Swabia. See below, chapter 13, number 61. wife. Finally, the Blessed Godfrey himself married a daughter of the most noble house of Arnsberg. So it is no wonder that he, together with his brother, was reckoned as a kinsman — through his mother and wife — both of the Emperor Henry and of Frederick, Duke of Swabia, each descended from the royal stock of the Franks and Swabians, as well as of other families most pre-eminent in antiquity and dignity; and that he was called by Bishop Egbert "the most noble man of our land," that is, of Westphalia.
[29] The genealogy, though incomplete, is displayed more richly in the ancient Cappenberg manuscript: "Charlemagne is recorded to have given the daughter of his sister, Imeza by name, in marriage to the son of King Widukind, as a pledge of peace. From these (after several generations) was born Hermann the First, Count of Cappenberg, grandfather of the founders, who married Gerberga of the most noble family of Huneburg or Humberg. From this wife the said Count Hermann begot three sons, of whom the youngest was called Godfrey, the father of Godfrey the founder. The two elder sons, whose names are not certain, were killed by Eckericus in the forest of Grevenloh. Of these the surviving Godfrey married a wife from Swabia named Beatrice, by whom he begot Godfrey and Otto as sons, and likewise two daughters, Beatrice and Gerberga. brother, full sisters. The former lived and died here in the convent of virgins after taking the sacred veil; the latter was secretly carried off and married a certain nobleman, Werner of Erperode. Furthermore, when Godfrey, father of Blessed Godfrey, died, the widow married Henry, Count of Rietbeck, brother of Count Frederick of Arnsberg. From this wife Count Henry begot a single daughter named Eleica, half-sister, who afterwards, joined in marriage to Engelmar, Count of Oldenburg, bore Henry, Christian, and Otto as brothers, and Eleica, the mother of Simon, Count of Tecklenburg. Godfrey, however, the founder of the monastery of Cappenberg, married a daughter of Frederick, Count of Arnsberg, named Jutta, by whom he had no offspring. Otto, however, entered the order in a state of celibacy."
Section VII. Age.
[30] Blessed Godfrey dies on January 13, 1127. The Life explains this clearly in chapter 11: "He departed to Christ on the Ides of January, in the year of the Lord's Incarnation 1126, in about the thirtieth year of his age." The shorter Life agrees, as does Anselm of Gembloux in his supplement to Sigebert. But that year must be understood according to the ancient custom of the Gallican Church, which reckoned the year from Easter — a calculation that was in use at Munster and Cappenberg until the year 1310, when it was finally abrogated at the Synod of Cologne under Archbishop Henry, as Gelenius reports in the Life of St. Engelbert. Not, therefore, according to the modern and Roman reckoning did Blessed Godfrey die in the year 1126 — as Baronius, volume 12, Mudtzard in his Belgian Ecclesiastical History, volume 2, and Van der Sterre in his Life of St. Norbert written in Belgian, book 3, chapter 1, state — but in the year 1127.
[31] having first visited St. Norbert as Archbishop. For since before his death he was sent from Cappenberg with his brother to Premontre, as is said in chapter 10, number 48, and afterwards, after a year, was recalled to Norbert, now Archbishop, at number 49, he could not have died on January 13 at the beginning of the year 1126; because Norbert was first elected Archbishop in the summer of that year, as the context of the Life will shortly show, along with the account of his death itself, which befell him in the year 1134, on the Wednesday of Pentecost, the eighth day before the Ides of June — or, as the sepulchral inscription has it, in the same year on June 6. And Anselm of Gembloux, the Ursperg chronicler, and Trithemius in the Chronicle of Hirsau, and Baronius, volume 12, agree. From this it is necessary that Godfrey presented himself to Norbert after his election, toward the end of autumn, before Christmas, and thence, having received the Father's blessing, declining to Ilmstadt, he died there on January 13 of the following year, 1127. For if the preceding years are counted back from the time of St. Norbert's death to the year 1126, exactly eight years minus one month are produced, during which he presided as Archbishop; and the first of those years will be the same year 1126, in which, as the death date of June 6 reported in his Life indicates, he was elected in the same month or the beginning of the following one, eight years before, and was installed in the Archiepiscopal See on the fifteenth day before the Kalends of August — that is, July 18, as the Premonstratensian Library reports, book 2, chapter 32 — on a Sunday. elected in the year 1126. This is sufficiently proved in the Life, chapter 41, by the fervent zeal of the Canons of the Magdeburg Chapter, who at Speyer, in the imperial diet before King Lothar and the Princes, immediately chose St. Norbert from among three candidates proposed to them. "The feeble man could not defend himself," says the writer; "he was not allowed to think, nor by thinking to arrange anything concerning himself; but as quickly as he was seized, he was praised by the King and approved by all who were present, and confirmed even by the Legate of the Roman Church himself. The man was led away, bearing with him a heavy and aggravated burden; he was led to a place he did not know; he was dragged, I say," etc. Thus the fervour of the electors was immediately followed by the ardour of those leading him away. From examining these facts it is clear that the Premonstratensian Library incorrectly attributes eight years minus one month to St. Norbert as Archbishop, while simultaneously placing the year of his death as 1134, June 6, and his entry into the Archbishopric in the year 1127. For between these two termini there are only seven years minus one month, when there should be eight years minus one month — or at least the last of the years should be incomplete, as Baronius wishes, volume 12.
[32] not 1125. Nor should several months be added to those eight years, as the author of the Belgian Life of St. Norbert, book 3, chapter 1, wishes — which he says he will prove more fully in the White Militia. For in both the manuscript and printed versions of the Life, the duration of his Archiepiscopate is everywhere defined as exactly eight years, with no addition of months that would easily extend to seven or eleven, if Norbert's death falls manifestly on June 6 at the end of the eighth year of his episcopate, or shortly before it ended, according to the testimony of the Life. So much so that the Archbishop should have been said to have lived not even nine years minus one month, nor merely eight. Then the argument drawn from the Life of Blessed Godfrey — dying in the year 1126 on January 13 and before his death visiting Norbert already as Archbishop — is weak; because that year, by the reckoning of that age and Church, must be explained in the same way, and so explained, renders in due order both the beginning and the end of the Archiepiscopate. Finally, in the year 1125, to which the cited Life and Mudtzard's Ecclesiastical History, volume 2, and the Eulogies of St. Norbert, Icon 25, assign the election — and for which reason it would be necessary to add those extra months after that year — Norbert was active in Westphalia at Cappenberg, on the Rhine, and elsewhere. Coming thence to Premontre, he departed for Regensburg and Rome in the same year, and returning at its end, he then set out for Speyer in the year 1126 and was elected Archbishop. The summary tables of the deeds of St. Norbert from the Premonstratensian monastery of Steingaden in Bavaria, found in Servatius Lairueltz's Regular Optics, Mirror 111, concur: "In the year 1126, he was elected at Speyer to the Archbishopric of the Parthenopolitan, otherwise Magdeburg, Church." Likewise Dodechinus, continuing the Chronicle of Marianus to the year 1200: "In the year 1126, Arnold, Bishop of Speyer, died; Siegfried was appointed in his place. Norbert, a religious man, was placed over the Church at Worms." Here he varies the place of election and is silent about the church over which he was placed; but that it was Magdeburg, and the place Speyer, is clear from the consensus of the rest. At that time Worms neither had a vacant see (as Bruschius attests, volume 1, On the Bishops of Germany, and Eisingrein in the Bishops of Speyer) nor was Norbert ever its bishop, as is clear from the catalogues of Bishops of Worms in Bruschius, Demochares, Claudius Robert, Mersaeus, Bertius, and Eisingrein. But if in Dodechinus the latter passages are placed before the former according to the sequence of events, this would also become clearer: "Arnold, Archbishop of Magdeburg, was killed. Norbert, a religious man of the Church, was placed over it at Worms." Trithemius in his work on Hirsau, at the year 1127, confirms this: "After the death of the aforesaid Archbishop Ruttger, and the murder by citizens of Arnold, who had seized the bishopric, the clergy, sending envoys to the Emperor, asked that a bishop be given to them. By chance Norbert was present there." Krantzius in the Metropolis, book 6, chapter 12: "The Magdeburg Church was in tumult at the beginning of Lothar's reign concerning its bishops; for three contended for its pontificate." One of these, then, was Arnold, and for that reason called "Bishop" by Dodechinus, even though the Magdeburg catalogue does not list him, as found in Krantzius and others. He nevertheless presided over the Church of Merseburg, as Albert of Stade testifies, and agrees in the year of the election of St. Norbert: "In the year 1126, Arnold, Bishop of Merseburg, was killed. Norbert succeeded Rotcher in the See of Magdeburg." And the Historical Compilation, volume 1 of Pistorius's German Writers: "In the year of the Lord 1126, Norbert the Archbishop shone forth at Magdeburg."
[33] And from this the others are refuted who assign the beginning of his Archiepiscopate to the year 1127, nor 1127 or 1128, as does Robert, the continuator of Sigebert, and Baronius, volume 12; or to the year 1128, as do Trithemius in his work on Hirsau and Le Mire in his Premonstratensian Chronicle. After all this, Godfrey, summoned from Premontre, came to Archbishop Norbert in the autumn of the year 1126; and, dismissed with his blessing, he died at Ilmstadt on January 13 of the year 1127, as Le Mire also notes in his Belgian Chronicle: "Godfrey of Cappenberg, formerly Count in Westphalia, etc., fell asleep in the Lord." Birth of Blessed Godfrey in the year 1097.
[34] With the year of his death now established, the determination of his birth is at hand. For if he died on January 13, 1127, at the age of about thirty years, then he was born in the year of Christ 1097, destined to die.
Section VIII. The Conversion.
[35] Godfrey was moved to the pursuit of extraordinary piety by the example of Norbert before his sermons (and indeed the former is more efficacious). Whether there had been a prior acquaintance between them, either from living together at the Imperial Court, or because Cappenberg was not far from Xanten in Cleves (where Norbert had been Provost, and Godfrey himself was born of an illustrious family in the same region), and Godfrey held large estates near Wesel, close to Xanten — I cannot pronounce. One thing is certain from the Life of Norbert: that, as his fame ran most widely and most famously on account of the remarkable deeds of so great a man, The conversion begun in the year 1121. "a certain most powerful Count of Westphalia, Godfrey by name, was moved by the spirit of poverty and came to him because he had heard much about him." He had perhaps heard both of his admirable conversion and of what he had accomplished at Cologne, when he set out there in September of the year 1121 to obtain relics for the new church he was planning at Premontre, as Abbot Rudolph — who was present — recounts in the history of the Finding of St. Gereon, in Surius at November 24. There, as is said in the Life of Norbert itself, chapter 22, "he was heard more gladly in preaching and in hearing confessions, because they had known him previously as a young man and now saw him wonderfully changed; and because the custom of peoples is usually to be an imitator of novelty, many — both laymen and clergy — flocking to his word and exhortation, became imitators of Christ's poverty and followed him." He brought thirty with him to Premontre. Whether Godfrey met him then, I cannot determine. But the seeds seem to have been sown in his soul at that time, which afterwards grew into the most abundant fruits. And perhaps from then on he began gradually to work upon the minds of his wife and brother, who were not so easily and suddenly won over.
[36] At length, seriously and completely, in the year 1122, he committed himself, his family, and his goods to God. In that year, as the prologue of the shorter Life states, "the castle of Cappenberg became a house of religion." Conversion completed in the year 1122; Cappenberg offered to God. How Norbert was able to be present at that time will be clear to anyone who reads his Life. Having returned from Cologne to Premontre in 1121, on Christmas Day itself he professed the Rule of St. Augustine with his companions, as is reported in chapter 23. Then, after the site for building the church was designated by an apparition of Christ crucified in chapter 26, the foundation was dug and consecrated by the Bishop of Laon in chapter 27. "Then he went out at last to preach, went out again to sow seed — not his own, but the Lord's — leaving behind those who would supervise the work begun, leaving behind those who would supervise all the rest," chapter 28. And having visited Floreffe along the way — a monastery begun on January 25 of the same year 1121, or, as we now calculate, 1122 — he proceeded again to the tract of the Meuse and the Rhine. This is clear from chapter 2 of the Life of Godfrey, number 9, where we read: "There appeared in Westphalia at almost the same time a certain extraordinary luminary of the Church, that memorable herald of God, Norbert." To his frequent exhortations, Otto, Godfrey's brother, yielded. And his wife, too — lest she continue to resist the divine Spirit — Godfrey himself at last persuaded. On May 31, in the twenty-sixth year of his age, in the year of Christ 1122, he offered Cappenberg to God as a residence for the Premonstratensian family. Mersaeus in his catalogue and Le Mire in his Premonstratensian and Belgian Chronicles agree, as does the established tradition of the Church of Cappenberg, and the ancient numerological verses which, among many other things, the Canons of Cappenberg most graciously sent us in praise of their holy founder:
"Norbert shines worthily in religion and life: The abundance of the castle of Cappenberg is given to Christ."
[37] The author of the Premonstratensian Library writes that this was done in the year 1123, both in the Life of Blessed Godfrey and in that of St. Norbert, and cites a Chronicle which he calls now "Cappenberg" and elsewhere "Westphalia." not in the year 1123. But what he extracts from it is taken from the Life of Blessed Godfrey, interpolated by him with the addition of the year: "There appeared," he says, "in Westphalia around these times, namely in the year of the Lord 1123, a certain extraordinary luminary of the Church, that memorable herald of God, Norbert." But the occasion for his thinking so was that, since he believed the consecration of the church of Premontre took place on the fourth day before the Kalends of May, or — as the title of chapter 18 has it — on the fourth day of May, in the year 1122, it did not seem possible that Norbert, who was present at it, could afterwards go to Westphalia, meet Godfrey there, induce his long-reluctant brother to the religious life, and finally be present when they offered all their goods to God on May 31; and so he transferred it to the following year. But he assigns that dedication of the church of Premontre to the month of May far too early. Dedication of the church of Premontre. For Norbert, having returned from Cologne and having made his profession at Christmas 1121, then at last began to plan the church. Concerning this, the same Library and the Life of the Saint itself, chapter 27, state: "The building grew most rapidly and was completed and finished within the space of nine months, and was consecrated by the aforesaid Bishop of Laon." Since, therefore, it was begun no earlier than January or February, how could nine months have intervened between then and the following May? It is more likely that it was completed and dedicated in the month of October or November. For indeed, since on the very day of the dedication the greater altar was dislodged and the stone loosened by the crush of the thronging people, and was therefore no longer suitable for sacred use, Norbert privately arranged with the Bishop a day for repeating the consecration on the Octave of Blessed Martin. The prior consecration had therefore not been done long before; for the use of a church so quickly built and consecrated — long desired — would not have been deferred for so long an interval, from May to November.
[38] "On the day of the Assumption of the Most Blessed Virgin Mary," as the author of the Life writes in chapter 4, number 23, "which is our highest solemnity, Cappenberg dedicated by Bishop Theoderic. the circuit of this place was consecrated by the Bishop" — in the same year, as Mersaeus, Le Mire, and the men of Cappenberg write and report. The Bishop, however, was Theoderic of Winzenburg, who is called Henry by others. He had been legitimately elected of old, but was expelled by the schismatic Emperor Henry IV, who intruded Burchard, and again by Henry V. When Burchard at last died on a journey while being sent as Legate to Constantinople, Theoderic was restored — either by the authority of the prior election or by a new vote of the Chapter — in the year (as most agree) 1121, after the stubbornness of the citizens had been overcome by severe troubles inflicted by Ludger the Saxon and other princes. Perhaps Blessed Godfrey also joined his arms, whose martial prowess and conflicts with the people of Munster themselves are mentioned by the author of the Life. These things are reported by the Ursperg chronicler, Gobelinus, Krantzius, Mersaeus, and others — some of them rather confusedly. During the restoration of Theoderic, the cathedral church and the greater part of the city were destroyed by an accidental fire. Wherefore he himself, as Krantzius writes, "devoted himself to the repair of structures and to the most necessary reformation of morals, and accomplished it to good effect before he ended his life" — which he ended in the year 1127, a year fatal to many bishops.
[39] that is, the cloister with a chapel. But what is said to have been consecrated by the Bishop — "the circuit of the place" — comprises only the cloister together with a certain chapel dedicated to the Blessed Virgin. For the church was built afterwards, the rest of the castle having already been adapted for the religious community; and its dedication is celebrated on September 10. In exactly the same year and manner, Norbert built at Floreffe, at the beginning of the monastery, a small church together with a dormitory, or the circuit and cloister that is usually built beneath the dormitories.
[40] Shortly afterwards, Godfrey, together with his brother, as is said in the Life, chapter 2, number 9, When Godfrey changed his habit. "having changed his secular garb, assumed the tonsure of religion together with the habit of sacred profession." Not, however, at the same time as the castle was offered to God on May 31, or the circuit and chapel were dedicated on August 15. Rather, so that he might more expeditiously attend to the needs of the three monasteries he was establishing and repel the attacks of his father-in-law and other adversaries, he continued to use secular clothing for a time, with the services and retinue of attendants — though a modest one — as the Life shows in many passages. For at number 31 he is said to have gone still girded with a sword to visit the monastery of Varlar, together with his servant Giselbert. And in chapter 8, number 40: "It was necessary at a certain time for this servant of God, still bearing a sword, when the welfare of the Brethren so demanded, to come to a conference with the Emperor Henry, his kinsman." Many similar instances occur. Finally, in the year — as one may conjecture — 1124, he put on the sacred garment and cut his hair.
Section IX. Cappenberg as a Monastery, Daughter of the Church of Munster.
[41] Godfrey founded several monasteries. Among them, Cappenberg holds the first place. It is called "Capenburgum" by Canisius in his Martyrology; "Campenberga" by the Florarium, Rolevinck, and Robert of Mont-Saint-Michel; but in the ancient charters and the Life, it is "Cappenberga" and "Capenberga." The writer of the shorter Life, as we said above at number 20, interprets the word by its German derivation as "mount of observation," from "gaepen" or "kapen," to look or to observe, and "berg," which means "mountain." The dignity and sanctity of Cappenberg demonstrated in advance. St. Norbert called it "the mount of the sanctification of the right hand of the Lord." This mount was illuminated by many heavenly signs — a golden column, a city whiter than snow, the proclamation of an angel, the descent of the Holy Spirit, the rising of a bright light, and others — so that it might be reckoned a second Premontre. Certainly, Cappenberg was the leader and author of receiving, establishing, and widely propagating the Order in Germany at its very first beginning. It was also uniquely dear to St. Norbert, who was its special appointed Provost — a title which no one else bore as long as he himself lived, although someone undoubtedly managed the discipline of the house: first Cuno, then perhaps Master Otto, who was later created Provost.
[42] A notable eulogy of Cappenberg by Pilckman survives, which Le Mire recites in his Premonstratensian Chronicle at the year 1157: "In Westphalia, the chief monastery of our Order is Cappenberg," etc. "From it, as from the primary house, various others proceeded: It was the mother of other monasteries. such as Clarholtz (in the lordship of Rheda, near Lippstadt; it acknowledges Ludolph of Steinfurt as its founder), a provostship of Canons — just as Cappenberg itself is still a provostship, although it is the mother of all other churches. Likewise the provostship called Varlar, near Coesfeld in the diocese of Munster. Likewise the provostship of men called Scheida in the County of Mark. Likewise the abbey called Wedinghausen, near the town and castle of Arnsberg. In this abbey I myself am now residing for the purpose of reform." So Pilckman. The Premonstratensian Library also asserts the Church of Wesel to be a daughter of Cappenberg, in its synopsis of the monasteries that still survived in the year 1320. Likewise Servatius Lairueltz in the Regular Optics, Mirror 112, where he also adds another daughter of Cappenberg, Sancta Vallis (Holy Valley), a monastery which some say belongs to the diocese of Verden.
[43] A title commonly used by many churches to commend their exceptional dignity is to be called "daughters of the Roman Church." Daughter of the Church of Munster. The Church of Mainz is a "special daughter," as Serarius attests, book 1, chapter 1 of his work on Mainz; the Church of Cologne a "faithful daughter," as Mersaeus states; the Church of Liege the "only daughter," as Guicciardini. Less famous than these, yet an ancient and mutual distinction of the Church of Munster and Cappenberg, is the fact that Cappenberg — although free and subject to no one — wished to be called a daughter of the former. This was granted out of gratitude to Bishop Werner, who embraced that congregation with a paternal spirit, as did his successors as Bishops. The charters give proof of this, some of which, drawn from the splendid treasury of sacred antiquities of the distinguished Aegidius Gelenius, it has seemed fitting to present here. The first is that of Werner, or Warnerus, who governed the Church of Munster from about the year 1131 to the end of 1151. He was buried at Cappenberg, although the exact place of his burial is unknown. The charter reads as follows:
[44] Werner, by the grace of God Bishop of Munster: "Since it is the duty of the episcopal office to foster all religious persons and to maintain their goods, or even to augment them as far as possible, Charter of Werner, Bishop of Munster, concerning this matter. so that they may devote themselves to the divine praises all the more devoutly, the more freely and less needfully — we make known to those both future and present that the Counts of Cappenberg, Godfrey and Otto, of happy memory and holy repute, when they renounced the world and converted their castle into a cloister, bestowed upon St. Paul and the Church of Munster one hundred and more ministerials, together with the estates with which they had been enfeoffed, with their wives and children and every hope of posterity — assigning only certain of their demesne properties, which they specially designated for their own uses, to the brethren who would serve Christ. Afterwards, at my desire, and with the insistence and exertion of our elders, Master Otto the Provost and Lord Otto the founder of the place, together with the rest of the brethren, granted the Church of Cappenberg itself — which had hitherto been free from all subjection, having been founded from free patrimony — as a daughter to the Church of Munster. When this was at last obtained, our elders and all the Canons of the cathedral church judged the Church of Cappenberg worthy of love and benefits. And so, by their counsel and unanimous consent, donating the churches of Ahlen and Werne to the Church of Cappenberg, we added them to the stipends of those brethren, so that they might faithfully exercise our functions in them and receive all the revenue from them, having free authority to preach, impose penances, celebrate Masses, baptize, visit the sick, bury the dead, and carry out everything that pertains to pastoral care. We have done this for the salvation of our soul and for the souls of our predecessors the Canons, binding with the bond of anathema any persons, whether ecclesiastical or secular, who should presume to vex the aforesaid brethren by any means, whether by reclaiming or by troubling them on any pretext. Witnesses are: Henry, Provost of the cathedral church; Albert, senior Dean; Engelbert, Provost; Baldewin, Abbot of Liesborn; Gadeschalcus; John; Anselm, Dean at Wahrendorff; Hartwig, Cantor; Ernest, Cellarer; Rabado, sacristan; Lord Udo; William, Canons. Noble laymen: Richard of Ahahausen, Theoderic of Hamm, and his brother Werembold, Cosswin, Rudolph. Ministerials: Bernhard of Dulmen, Wolfard the villicus, Frederick the steward, Gerwin the cupbearer, Rudolph of Weinhoven, Ludolph his brother, Lupert of Ahlen, Hermann of Dahte, Etmar of Lunen, Boldemar of Wischels, Hermann of Sendenhorst, and very many others. These things were done in the year of the Lord's Incarnation 1138." Others write the following year, so that this copy is not free from suspicion of error.
[45] There follows now the attestation or charter of the Lord Otto, Provost of Cappenberg, concerning the same matter, written after the death of Bishop Werner, as the phrases "of pious memory, Lord Werner" and again "he was a man very prudent in such matters" indicate.
"In the name of the holy and undivided Trinity, Charter of Otto, Provost of Cappenberg. Otto, by the grace of God Provost of the Church of Cappenberg: We make known to those both future and present how, at the desire and request of the Lord Werner, of pious memory, Bishop of the Church of Munster — for the honour and enlargement of his bishopric — both I and our beloved brother Otto, the devoted founder of our aforesaid Church, together with his most pious brother the Count, with the consent of all the brethren, granted our Church itself — hitherto free from all right of subjection, having been founded from free and ample patrimony — as a daughter to the aforementioned Church of Munster. We did this with that intention, that hope and counsel, that both the present Bishop and all his successors, as well as all the brethren of the Church of Munster, might love our brethren more affectionately and more readily, and might more zealously maintain and defend all their interests. Whence also our same Father, lest he seem ungrateful that we had given our assent to his will and desire — since he was a man very prudent and provident in such matters — as soon as they came into his hands, donated two churches, Ahlen and Werne, to our Church; and moreover cheerfully augmented, maintained, and defended the resources and possessions of the same Church wherever and as much as was opportune for him, for the remedy of his soul. We therefore, solicitous not only for the present but also for the future, have wished to make known the tenor of the above-mentioned grant by the record of this present charter, lest any of the succeeding Bishops, or even of our own successors, either through ignorance of the deed itself or through some non-straightforward interpretation, should seek to inflict any harm upon our Church in this matter; but rather, imitating the happy devotion of the aforesaid man, should both zealously provide for all its good and manfully repel all evil from it. To the observers of this document, therefore, may there be peace and the remission of sins, from the Father, the Son, and the Holy Spirit. Amen."
[46] In the next charter, besides the names of the earlier Bishops and of the Premonstratensian Provosts in Westphalia at that time, Bishop Otto also confirms the church of Borkensein to Cappenberg and the prerogative of Daughter. Concerning him, Krantzius writes in Metropolis, book 7, chapter 33: "The Church of Munster merited as Bishop, after Hermann, the distinguished Provost of the Church of Bremen, a man born as Count of Bentheim and a kinsman of the Count of Cappenberg."
"In the name of the holy and undivided Trinity, Otto, by the grace of God Bishop of Munster: Charter of Otto, Bishop of Munster. Since a generation comes and goes, we make known to all the faithful of Christ, both future and present, that the Counts Godfrey and Otto, of holy memory, our kinsmen, when they renounced the world for the salvation of their souls, bestowed upon St. Paul the Apostle one hundred and five most commendable ministerials, together with the possessions with which they had been enfeoffed, with their wives and children and every hope of posterity, converting the castle of Cappenberg into a cloister and exchanging secular warfare for the warfare of spiritual exercise. Then, after the course of some years, when the monastery of Cappenberg was seen to be advancing in religion, at the desire and request of Lord Werner of pious memory, Bishop of the Church of Munster, Master Otto, Provost of the Church of Cappenberg, and Lord Otto, founder of the same place, with the consent of all the brethren, granted the Church of Cappenberg itself — hitherto free from all right of subjection, having been founded from free and ample patrimony — as a daughter to the aforementioned Church of Munster; assuredly with this hope, that both the same venerable Bishop and his successors, and all the brethren of the Church of Munster at Cappenberg, might always love them more affectionately and readily. Accordingly, the said Bishop, lest he seem ungrateful that his desire had been satisfied, bestowed upon the said brethren two churches, Ahlen and Werne, for his own soul, for the souls of his predecessors, and of all the Canons of the cathedral church. The same brethren possessed these churches undisturbed and peacefully down to the times of our own episcopate, because all the successors of Lord Werner — namely, the venerable Bishops Frederick, Louis, and Hermann — were favourable and gracious to the brethren of Cappenberg, mindful of the goods which the aforesaid Counts had bestowed upon St. Paul. Wherefore, the aforesaid churches of Ahlen and Werne, together with their deaneries, granted to the Church of Cappenberg by our predecessors and confirmed by the authority both of themselves and of the Roman Pontiffs, as well as the church of Borck, bestowed upon the brethren by our predecessor Hermann — we also confirm by the authority of our office, fortifying this document with our seal, and binding with the sentence of excommunication, in the power of the Holy Spirit, every person who should attempt to contravene these things or rashly to annul them. In this deed, we intimate that we are following in the footsteps of our predecessors and that we are benignly mindful of the Counts of Cappenberg, from whose line of consanguinity we descend; and at the same time we desire above all to be assisted by the prayers of the brethren of Cappenberg. Witnesses of this matter are: Hermann, Abbot of Cappenberg; Werner, Abbot of Liesborn; and other prelates, namely Jordan of Varlar, Frederick of Clarholtz, Hermann of Scheida, Master Bernhard of Bremen, Ulrich of Engern. Given at Cappenberg, in the year of the Lord's Incarnation 1200."
[47] The Archdeaconates of Ahlen and Werne given to Cappenberg. Ahlen and Werne, formerly villages without walls, are today towns of the diocese of Munster. There even now the Canons of Cappenberg exercise the office of Dean and Pastor and have the care of souls — though usually through the vicarious service of other priests in both places. The Provost himself exercises the function of Archdeacon. Concerning these, the letters of the men of Cappenberg add: "Werner, from so generous a donation and his inclination toward this Church, granted it in the year 1139 the right of archidiaconal jurisdiction, or ecclesiastical ban, in Ahlen and Werne, to be administered in perpetuity, and also adopted it as a daughter of the Cathedral Church of Munster."
[48] Other prerogatives from the filiation, now obsolete. It is also written that the Church of Cappenberg formerly possessed the following mark of pre-eminence: the Provost was summoned to the election of a new Bishop of Munster, for the purpose of casting his vote, no differently than any other of the prelates of that Church. It was the duty of the Provost of Cappenberg to present the Bishop-elect to the Archbishop of Cologne for confirmation by his own letters. Furthermore, if the Provost with two Chaplains was present in the choir at the dedication of a church or at other high festivities, he sat beside the Dean; and the offerings of that day were distributed to him and his Chaplains as to the rest. The same Provost was nearest to the Bishop and Dean in assemblies and meetings. Finally, if a Canon of Cappenberg died, his memorial was performed at the Church of Munster as though he were a Canon of that Church, and conversely that of the men of Munster at Cappenberg. These are proofs of the ancient fraternity and filiation of which we have already treated, but none of them is in use today.
Section X. Catalogue of Provosts of Cappenberg.
[49] Provosts of Cappenberg: I. St. Norbert. It will be worthwhile to set out here the catalogue of the Provosts of Cappenberg...
[51] Mallinckrodt notes from other records that he presided from the year 1135 to 1155, in which year he died on the third day before the Kalends of April. The same Otto, in the defence of the monastery of St. Maximin at Trier, is listed as a witness present at the sentence of King Conrad II given at Speyer on the day before the Nones of January, Indiction 9, in the year 1146 — after St. Bernard of Clairvaux, Fridelaus of Reichenau, Benedict of Wicenburg, and N. of Murbach: "Master Otto, Prefect of Cappenberg," The same named elsewhere. and after him "Gerlandus of Floreffe." The title of "Prefect," here given to Otto the Provost and to Gerlandus the Abbot, is scarcely found elsewhere, and at the same time a place of greater dignity is assigned to Cappenberg over Floreffe, which was the Father Abbot and third in the entire Order. Indeed Floreffe itself joined the Order somewhat earlier than Cappenberg. It certainly received its first consecrated Abbot from St. Norbert in the year 1128, and he was one of those six Abbots who shortly afterwards celebrated the first General Chapter, as the Life of St. Norbert, chapter 47, relates; while the latter received its own Provost later, as may be seen in this catalogue.
[52] III. Blessed Otto, full brother of Count Godfrey, an outstanding devotee of the Blessed Virgin and of St. John the Apostle, 3. Blessed Otto II. presided laudably for eighteen years; he died in the year 1172 and was buried in the sanctuary. From another catalogue of Mallinckrodt: "The third Prelate of our Church, designated by unanimous votes, was Lord Otto the Count, full brother of Blessed Godfrey, our pious founder. Having held office for about sixteen years, he departed this life in the year 1171, on the sixth day before the Kalends of February, buried with Blessed Godfrey in the tomb, opposite the high altar in the upper choir (which they call the sanctuary), raised and vaulted — which tomb is not recorded to have ever been opened from that time. The aforesaid Lord Otto founded in the year of the Lord 1122 a convent of virgins near Wesel, formerly called Auerdorps, which has now been utterly destroyed by the changing times and the tumults of war." Others assign Otto's death to February 23. More on him below.
[53] IV. Blessed Hermann, Count von Are, born of Lothar and Blessed Hildegunde, 4. Blessed Hermann. founder of the monastery of Meer; he presided with the highest praise for forty years; he died in the year 1210, on August 6, and was buried in the choir. Concerning him, the cited catalogue of Mallinckrodt states: "The fourth to assume the governance of our Church was Lord Hermann the Abbot, founder of the monastery of Meer. Having presided most laudably for forty years, he rested in a blessed end in the year from the birth of our Redeemer 1210, on the fifth day before the Ides of August, buried in the choir. This man held the title of Abbot during his time of prelacy, which was immediately changed by his successors; for what reason this was done is not established."
V. Andrew presided for twenty-two years; died in the year 1232; buried in the chapel of the Blessed Virgin. Thirty-four successors. VI. Hugo presided for twenty-five years, to 1257; buried before the altar of St. John the Baptist. VII. Arnold presided for thirteen years; died in the year 1270; buried before the altar of St. Nicholas. VIII. Bruno presided for two years and nine months; died on October 7, 1273; buried before the altar of St. Stephen. IX. Eric presided for two years and six months; buried in the chapel of the Blessed Virgin in the year 1275. X. Hartlenus presided for nineteen years; buried before the altar of St. Augustine in the year 1294. XI. Otto III presided for nineteen years; buried before the altar of St. Augustine in the year 1296. XII. Warmund presided for two and a half years; died in the year 1301; buried before the altar of St. Stephen. XIII. John von Eule presided for four and a half years; buried before the altar of St. Nicholas in the year 1306. XIV. Wenemar presided for two and a half years; died in the year 1308; buried before the altar of St. Augustine. XV. Theoderic presided for eleven years; died in the year 1319; buried in the chapel of the Provost. XVI. Louis presided for eighteen years; buried before the altar of St. Augustine in the year 1337. XVII. Theoderic von Erm presided for two and a half years; buried in the chapel of the Lord Provost in the year 1340. XVIII. William presided for two years; buried before the altar of St. John the Baptist in the year 1342. XIX. Hermann presided for twenty-five years; buried in the chapel of the Blessed Virgin in the year 1367. XX. Adolph de Recke presided for sixteen years; died in the year 1383; entombed in the chapel of the Lord Provost. XXI. Everard Fridach presided for five years; buried in the chapel of the Lord Provost in the year 1388. XXII. Bernard de Horst presided for seventeen years; buried before the altar of St. Nicholas in the year 1405. XXIII. Arnold de Boenen presided for ten years and seven months; died in the year 1415; buried in the chapel of the Provost. XXIV. Frederick Rogge presided for twenty-nine years and three months; buried in the chapel of the Provost in the year 1444. XXV. Hermann de Konigsberg presided for ten years and ten weeks; died in the year 1455; buried before the altar of the Holy Cross. XXVI. Lambert Deipenbroick presided for thirteen years, nine months, and nine days; died in the year 1469. XXVII. Bernard von Galen, Doctor of Decrees, presided for fourteen years and eleven months; died in the year 1484; buried in the chapel of the Provost. XXVIII. Ludolph de Boenen presided for eight years; died in the year 1492; buried before the altar of St. Anne. XXIX. Theoderic de Oelden presided for nineteen years; died in the year 1511; buried in the choir. XXX. Godfrey Hane presided for twelve years; died in the year 1523. XXXI. John Ketteler presided for fifteen years; died in the year 1538. XXXII. John Harman presided for eight years and three months; died in the year 1546. XXXIII. Hermann Ketteler presided for ten years; died in the year 1556. XXXIV. Conrad Nagell presided for sixteen years; died in the year 1572. XXXV. Godfrey de Velmede presided for eleven years; died in the year 1583. XXXVI. Wenemar von Hoete presided for thirty years; died in the year 1613. XXXVII. Theodore von Hane presided for eleven years; died in the year 1624. He was succeeded by the Reverend Lord John Reinard Schade, the present Provost, XXXVIII.
Section XI. The Church of Cappenberg. Relics.
[54] At Cappenberg, as in fortresses of this kind, there was originally a chapel; its Chaplain was Eppo, mentioned in the Life at number 40. When the cloister was built, a chapel dedicated to the Blessed Virgin — whether the old one, or, as I rather think, a new and larger and more suitable one — was consecrated by the Bishop on August 15, 1122. Soon a more spacious basilica began to be constructed. The church of Cappenberg. Norbert, as elsewhere, urged the work forward, and the founders themselves yet more eagerly, thinking that in this way the worship of God would be more firmly established. And at that time Godfrey himself also built a hospice, as is said at number 45. Of that basilica, after the Virgin Mother of God, the Apostles Peter and Paul Its patrons. were first adopted as patron saints, as is evident from the charter of Honorius II, by which he confirmed the Premonstratensian Order on the fourteenth day before the Kalends of March, Indiction 4, in the year 1126, which is cited by Le Page in book 2 of the Premonstratensian Library, chapter 28. Afterwards, John the Evangelist was especially regarded as patron, as is clear from the Life at number 61, on account of the remarkable relics of his that were brought there. These were enclosed within a golden cross, which has from ancient times been called "the Cross of St. John the Evangelist at Cappenberg." From where the men of Cappenberg obtained this treasure is related both in the Life at number 61 and in this ancient document of that monastery.
[55] Relics. "Let all the brethren of our congregation know that during the reign of Henry IV there was a certain most noble matron named Ulhildis, the mother of Henry, Duke of Bavaria, who married the daughter of the Emperor Lothar. This most illustrious matron, sending to the Empress of Constantinople, who was her aunt, These were first brought from Greece to Bavaria. asked to be given some portion of the manifold relics which are wont to abound there. The Empress, complying with her prayers, transmitted among other things a golden cross, with gems and golden chains, in which were enclosed: the natural blood shed from the body of Christ, congealed in three small cloths; hairs of our Lord Jesus Christ; a piece of the Cross of Christ; a fragment of the tunic of the Lord; tears that flowed from the heart of Mary, the mother of Christ; hairs of the Blessed Mary; flowers of the Blessed Mary, which she held in her hand when the angel announced to her the Incarnation of Christ; fragments of the garments of the same Blessed Virgin; hairs, locks, and beard of St. John the Evangelist; an abundance of the blood of Blessed John the Baptist in three small cloths; and relics of St. Augustine and St. Catherine. The daughter of this Ulhildis, named Jutta, was taken as wife by Frederick, Duke of the Swabians, who obtained along with the daughter the aforesaid cross, which he hung around his neck in all his battles on account of the victories he won through it."
[56] "After these events, it came to pass that the Counts of Cappenberg, Godfrey and Otto, leaving all things behind, submitted themselves to the yoke of Christ, thence to Cappenberg. and, possessing near Swabia two very notable castles, very many ministerials, and estates amounting to two thousand manses, they generously handed these over to the aforesaid Duke Frederick, on account of kinship — because the grandmother of these Counts and the mother of this Duke were sisters. In return, as due recompense, though modest, the same Duke of the Swabians gave back four hundred marks and the aforesaid cross, which the said Counts accepted incomparably more gladly than the money just mentioned. Now Norbert, the founder of our Order and the first Father of our Church, obtained through this money the confirmation of our entire Order at the Roman Curia. These relics, therefore, the venerable Otto, formerly a Count and the third Prelate of our Church — because he was an especial lover of Blessed John — joyfully brought to us, placing them in a gilded head reliquary, from which his successors separated the same relics together with the cross." "The aforesaid golden cross, therefore, with its gems and golden chains and the relics mentioned, I, the said Count Otto, devoted founder of the Church of Cappenberg together with my brother Godfrey of pious memory, entrust to the entire congregation of Cappenberg to be preserved in that faith with which Christ, hanging on the Cross, commended His most holy mother to His beloved John."
[57] Thus far the Cappenberg manuscript. The concluding words are taken from some document of Otto, but interpolated. That cross, with its chains and gems, is preserved intact. The following verses are inscribed upon the gilded head:
"Herein is held what is preserved of the hair of John. Holy John, hear those who assail you with prayer. In your mercy, aid with your prayer Otto, the giver."
Similar relics elsewhere. Concerning the rest of the relics already described, and similar ones, we shall treat elsewhere. The veneration of the Apostle especially grew on account of his sacred hairs. The hairs of the Blessed Virgin, of St. John the Baptist, of St. Mary Magdalene, and of other saints — and indeed of Christ Himself — are to be seen in other places. Indeed, the tears of Christ are venerated with public veneration and divine office both elsewhere and especially at Origny-Sainte-Benoite on the river Oise in Picardy, a distinguished monastery of noble virgins and college of Canons. Moreover, the Church of Metz guards with reverence a tooth of the same John and publicly displays it for viewing each year — brought there while he was still living by St. Patiens, his disciple, as we have said on January 8 in his Life. The beard of St. Anthony the Great is preserved and carried in procession at the church of St. Cunibert in Cologne, famous for the prodigy of an annual sweat relating to the state of the city. The beard of Peter the Hermit is held in honour at Huy on the Meuse.
[58] Furthermore, Ulhildis, or Wulfhildis — who was the first to receive this venerable relic sent from the East — was the daughter of Maginon, or Magnus, Duke of Saxony, and Sophia, sister of Coloman, King of the Hungarians. She was the wife of Henry IX, who was Duke of Bavaria after his brother Welf II; and she made him the father of Conrad, Henry, and Welf, and of Judith, Sophia, Matilda, and Wulfhildis — all of whom, ennobled either by their deeds or their marriages, are enumerated by our Andreas Brunner in his Annals of Bavaria, part 3. Judith certainly married Frederick, Duke of the Swabians, of whom we treated above, and bore him the Emperor Frederick — a woman great-hearted beyond her sex.
[59] Other relics at Cappenberg. Cappenberg also had other relics of the saints; and St. Norbert himself is believed to have brought very many there from Cologne. But most of them were scattered and destroyed by Hessian soldiers on May 17, 1634, with incredible savagery, when the monastery and church were plundered; and the tomb itself was overturned, in which the bodies of the most holy Counts Godfrey and Otto had rested for nearly five hundred years within the sanctuary; and then their bones too were foully scattered and trampled upon.
Section XII. Other Monasteries Built by Blessed Godfrey and His Brother.
[60] Other monasteries founded through the zeal and resources of Godfrey and Otto include especially Ilmstadt and Varlar. The latter is mentioned at numbers 10 and 31, and is called Varlar, Varlare, Varle, the monastery of Varlar, The monastery of Varlar. and in the charter of Honorius II, "Wuallar"; in the shorter Life, "Valar"; and elsewhere, the "Church of Valar." It was an estate of a matron of Munster, noble and wealthy. It then came into the possession of the Counts of Cappenberg, and a monastery was built by them, whose insignia bear the image of St. Odulphus (of whom we shall treat on June 12). New fame was won for the place by a memorable battle in which, in the year 1454, Walram of Moers routed Eric von Hoya, the invader of the See of Munster, on July 18 — which thereafter began to be observed with an annual celebration. So the Necrologion of that Church records: "This feast was ordained on the very day of Arnulph the Confessor, in honour of the holy and undivided Trinity; and on the morrow of that feast, a memorial of the dead who died in defence of the Church and in obedience to the holy Apostolic See." Bishop Egbert of Munster confirmed the foundation of the monastery of Varlar by this charter:
[61] Confirmation of its foundation. "In the name of the holy and undivided Trinity. The Truth, which cannot lie, declared through Himself that those who do the will of His heavenly Father are His brethren; nor did He leave us in doubt about the will of that eternal Father, when He promised a hundredfold in this life, and eternal life in the next, to one who leaves houses or lands and follows Him. That this has happened in my own times, I, Egbert, Bishop of the Church of Munster, though a sinner, have rejoiced together with many good men — namely, when one of the most noble men of our land, Otto, son of Godfrey, Count of Cappenberg, most freely stripping himself of all that he seemed to possess in the world and choosing God alone as his portion henceforth, handed over to the principal Church of St. Paul, which is in the city of Munster, together with many other goods with which he liberally and gloriously enriched that same place, also the Church which is at Varlar, with all things pertaining to it, for the eternal memorial of himself and his parents and of his like-minded brother Godfrey — with the most benign consent of that same brother, who had been kindled by the same zeal — subject to the conditions noted below. He himself wished and petitioned — and we gave our assent to his petition, since it was just — that in the aforesaid Church a canonical and perpetual order should be maintained according to the Rule of Blessed Augustine, in such a way that the brethren of that monastery should have a free election over their Provost; the Bishop should invest him; and he should owe obedience to no one but the Bishop alone. If, however — which God forbid — the brethren should form factions in their election, the Bishop should favour the sounder party. Free licence to baptize, to preach, and to bury should be held there, as is just. No advocate should be appointed there except one whom the brethren themselves unanimously elect; and if he should prove troublesome or useless, and if after being corrected once, twice, or three times he has not amended, they should have free authority to elect another. If anyone so wicked, so forgetful of his own salvation, should presume to annul, alter, or undermine this grant — so legitimate, so free from all calumny — in even the smallest degree, let him find all his own decrees voided and annulled; let him be assigned to the lot of Judas the traitor; and let him be subject to perpetual anathema, unless he repent. That no one should dare to attempt this in the future, I have caused this present charter to be written and confirmed by my episcopal ban, and to be marked with the common seal both of St. Paul and of my own, with the suitable witnesses noted below: Bruno, Provost of the cathedral church; Guntranus, Dean; Engelbert, sacristan; Gerhard, master of schools; Henry, Hermann, Helmward, free Canons; Count Engelbert; Bernard; Wichold; Hermann and his brother Bernard; Rudolph and his brother Ludolph; Burchard; Theoderic and his brother Werenbold. Ministerials: Hermann the chamberlain, Wolffhard, Thietmar, Bernhard, Luitbert, Geltmar, Walter, Luitbert, Bartholomew, Bertram, Ludeger, Matzo, Rengetus, Hermann, and very many others. Done in the year of the Lord's Incarnation 1129, Indiction seven, during the reign of the pious and most victorious King Lothar, in the fifth year of his reign."
[62] The first Provost of Varlar, as the local records show, was the founder Otto himself. He was succeeded by Henry, of the Counts of Coesfeld. The first Provosts there. Coesfeld is a town in the diocese of Munster on the river Berkel, between Wesel and Munster, about an hour's journey or a little more from the monastery of Varlar. There the men of Varlar possess not only archidiaconal jurisdiction and both parish churches, but also various temporal properties, including among other things two mills; indeed, the very ground of the town belongs to them, on account of which most of the citizens pay a few pence annually.
[63] Ilmstadt is five leagues from Frankfurt, in the Wetterau, a daughter of Premontre — to which, however (as Servatius Lairueltz reports in the Regular Optics, Mirror 112), the Cella Dominorum, The monastery of Ilmstadt. or the upper house, situated near Wurzburg, is subordinate. Some maintain, as Serarius attests, that its name was formed from the number eleven — "Eloff" — which is now more pleasantly rendered in the vernacular as "Elf." In the shorter Life, erroneously as I think, it is written "Eldenstat"; in the Appendix, "Flostat," then "Elephstadt," "Elepstat," "the monastery of Flostat" — through the carelessness of copyists. More correctly elsewhere: "Elffstat," "Eluestat"; in the Martyrology of Canisius, "Elstat"; more commonly, "Ilmstat." Godfrey died here. A large part of his relics was preserved there, as is clear from the Life, numbers 57 and 58. It was founded in the year 1122 and subsequently — not in 1119, as Lairueltz writes, who offers no authority from any ancient writer for his claim that Otto was the first Provost there. One may conjecture from chapter 6, number 32, that he supervised the construction while it was being built.
[64] Three convents of virgins. "In these three monasteries, of many brethren and sisters" — as will be said below from the Life of St. Norbert — "the congregation flourishes to this very day, and an honourable religion flowers in divine worship." Gigas, in his catalogue of the Bishops of Munster, under Theoderic: "At this time Godfrey and Otto, full brothers, Counts of Cappenberg, embraced the Premonstratensian Order, converted their castle into a monastery, and furthermore founded and sufficiently endowed six communities from their goods — three of men and the same number of virgins." These convents of virgins, like others at the beginning of the Order, were enclosed from the men's monasteries either by a single wall or separated by no great distance. The one at Ilmstadt still survives and is called the "lower" house, because it is situated in the valley, a stone's throw from the upper one. The ruins of another at the foot of the mount of Cappenberg are still to be seen.
[65] Another at Wesel. Another convent of virgins was built by Godfrey and his brother near Wesel, formerly called "Auerdorps," commonly "das Hohecloister" — that is, the high monastery. It is mentioned by Braun in volume 4 of the Theatre of Cities, Bertius in book 3 of his German Affairs, and the manuscript Chronicle of Cleves, which under Arnold, the seventeenth Count, states: "At which time Godfrey and Otto, Counts of Cappenberg, established an abbey of the same order (Premonstratensian) from their castle of Cappenberg; they also founded another convent of virgins outside the walls of Wesel, on the Lippe." After that was destroyed, the virgins reside within the town and are now secular canonesses.
AnnotationsSection XIII. The Efficacious Example of Blessed Godfrey.
[66] Blessed Godfrey had no children from his earthly marriage, but he begot very many for Christ. It would be tedious even to enumerate the names of those Converted by the example of Blessed Godfrey: his brother, his wife. who, moved by his example, embraced the religious life. The foremost were his brother Otto and his wife Jutta. We have treated of the former above and shall do so again in the Life. Jutta took the sacred veil (at Cappenberg, as is believed) and lived for some time enclosed in a cell, from which the abductor Franco carried her off by force; Godfrey restored her, as in the Life, chapter 4, number 21. What such a cell was like may be conjectured from the Life of Ludwig of Arnstein, published by our Brower in the Stars of Germany, where we read: "First of all, a special dwelling was prepared for the Lady Guda, Countess (of Bonneburg), on the left side of the mountain, where, having changed her habit, always enclosed, never going forth, she redeemed her former luxuries and the numerous courses she once enjoyed by the parsimony of a stricter diet. Through a small window she frequently listened to the divine offices, intent upon psalms and prayers." Furthermore, Jutta had retained many rich estates for herself, whose tenants she subsequently manumitted, granting them the right of freehold. These are believed to be the properties still called "free estates" near the town of Beckum in the diocese of Munster, commonly called "die frey Beckumbsche hoffen." Later, called to Herford, she was appointed Abbess of the illustrious college of noble ladies (formerly founded by Blessed Widukind of Angria, then transferred to Herford together with the bones of that blessed Duke).
[67] his sister. The sister of Blessed Godfrey, Beatrice, also spent her entire life in religious discipline and holiness in the same Premonstratensian convent of virgins at the foot of Cappenberg, together with her kinswoman Alheid, Countess of Oldenburg, under the holy virgin Hedwig, the Prioress, who is said to have shone with many miracles.
[68] The conversion of Godfrey also stirred the soul of Count Theobald, as will be related below, so that he too was prepared to abandon the world. I pass over Count Godfrey of Namur, very many other illustrious men and women. whom van der Sterre, from the Floreffe manuscripts, calls Baldwin. Hermann, Count of Are and Meer, the fourth Provost of Cappenberg, together with his mother Hildegunde, Countess of Meer, and his sister Hadwig; Ludwig of Arnstein with his wife Guda; Henry, Count of Arnsberg, nephew of Blessed Godfrey through his wife's brother — all were induced by no stronger motive than his example, so that by an extraordinary and almost incredible conspiracy, cutting off all hope of posterity, they consecrated themselves, their ancestral strongholds, and their most ample counties to God. What shall I say of Godfrey's servants and retainers? What of Blessed Hermann of Scheda? He indeed, having formerly been a Jew, testifies in the account of his own conversion that his heart was pierced as if by this very weapon; a fragment of that account is cited by van der Sterre in the Life of Blessed Hermann Joseph of Steinfeld. From the same source came the munificence of the Counts of Are — or, as they are called today, Neuenahr — and especially of Theoderic in endowing Steinfeld and other monasteries.
LIFE
By an anonymous author of the Premonstratensian Order. Published by Nicolaus Serarius of the Society of Jesus.
Godfrey, Count of Cappenberg, afterwards a religious of the Premonstratensian Order in Westphalia (Blessed). BHL Number: 3575
By an Anonymous Author, from Serarius.
PROLOGUE OF THE AUTHOR.
[1] The holy Prophet, contemplating the inestimable magnitude of God's benefits, which exceeds the narrow confines of the human heart, moved with compunction, says in a certain place: "I will recount the mercies of the Lord; I will utter His praise for all that He has rendered to us." Isaiah 63:7. Another Prophet likewise, marvelling at the infinite riches of the heavenly gift bestowed upon him, and unable to find within himself worthy acts of thanksgiving, says: "What shall I render Why the author writes this life. to the Lord for all that He has rendered to me?" Psalm 115:3. Whence we too, fearing to be ungrateful to the Author of all things for so many of His gifts and blessings, undertake to commend certain divine wonders — exhibited more particularly to us, that is, to the sons of our profession, yet generally destined to profit not a little the welfare of all the devout. But we shall speak what must be said not with sublimity of speech, but with the Holy Spirit's grace cooperating, in a humble and simple style; for we are forbidden by the decree of the Law to plant a grove in the house of the Lord. Deuteronomy 16:21. We intend only to commit to memory deeds divinely accomplished, and we do not prejudice anyone better and more learned who may treat these same matters more diligently. Whence we need not fear the sallow teeth of critics. For the dove's eye, as a certain Saint says, is received with delight by the most beautiful and modest charity; but the dog's tooth is either avoided by the most cautious humility or blunted by the most solid truth.
[2] Indeed, we first of all reproach our own negligent sluggishness and sluggish negligence, in that we have hitherto neglected to say anything in praise of the blessed man Count Godfrey, founder of the monastery of Cappenberg — that is, of our own house — we who, to say the least, are today filled with all good things through the merits and industry of so great a man. An apology for the delay. For I cannot adequately express what my heart brings forth concerning this man, when I attend to and weigh the marks of his most holy way of life — so great a man's so voluntary poverty, so humble simplicity and simple humility, and finally so blessed a consummation of all his endeavours. And behold, this thrice-blessed Count — a true Count because he accompanied and perseveringly imitated the true King — he, I say, exults in everlasting glory, while among us his memory endures with blessing unto the ages. For his memorial, as it is written, is made in the composition of fragrance — the work of the perfumer — and endures unto the age of ages, like honey and like music at a banquet of wine. We shall therefore endeavour, in speaking some things about this Saint, both not to exceed the welcome bounds of brevity and to set forth for pious and God-fearing ears those things which were done or said before the eyes of our brethren.
CHAPTER I.
The Life of Blessed Godfrey Lived in the World.
[3] In the times of the glorious Henry, who as the fifth of that name administered the Roman Empire, Godfrey's parents, lineage, counties. there was in the province of Westphalia a chosen and beloved one of God, Godfrey, who, sprung from the most noble parents of royal stock, exercised the office of Count in the fear of the Lord. His father was called Godfrey, his mother Beatrice. This most reverend man, most worthy to be counted among the friends of God, had as his grandfather Count Hermann, who — as we have learned from the most celebrated report of our forefathers — since he was an outstanding almsgiver, intent upon works of mercy, and utterly removed from the tumult of military insolence, while still living wrought a miracle of this kind. [Hermann, his grandfather, a holy man, renowned for miracles in life and after death.] A certain blind man lived on his alms, and one day this man declared that it had been divinely shown to him that he would recover his sight if he applied to his eyes the water in which the Count had washed his hands. He therefore carried the water, applied it to his eyes, and immediately saw. At his sepulchre, moreover, to this day certain signs of manifested powers are displayed, which I have seen with my own eyes, and which those who returned safe and sound after recovering their health have left there as testimony.
[4] Godfrey, then, the grandson of so great a man, from the very first beginnings of his youth began to be devoted to God, and, with the flame of divine inspiration kindling within him, Godfrey's holy character. strove to renounce all worldly dignity and all his possessions. For he was a man most gentle, venerable in sweetness, praiseworthy in kindness, wonderfully gracious with his starlike eyes, eloquent in speech, prudent in counsel, vigorous indeed in the exercise of arms, yet burning to serve the supreme King and to bear the naked cross of Christ as one stripped of all, with all possible speed.
[5] He detests military outrages. Meanwhile, whenever he was detained by necessity of his person in military array or warlike campaign, he restrained himself from every injury or molestation of those roundabout. When, however, he sometimes observed soldiers running about plundering and, as is customary, seizing others' property — as a certain servant of his, then his attendant but afterwards our Brother, attests — he stretched his hands toward heaven, shed tears, and besought the omnipotence of the Saviour with these words, saying: "Lord Jesus Christ, I implore the height of Thy goodness, that Thou mayest snatch me from the midst of this iniquity and command me to be found prepared and unspotted on that day. For I know, most just Judge, that whatever is done amiss by my men falls upon my own head, and all the negligence of my dissimulation will deservedly be punished by Thy severity." How he was not deprived of the fruit of this petition (for the Lord will not deprive of good things those who walk in innocence) the subsequent history, as faithful as it is marvellous, will declare.
AnnotationCHAPTER II.
His Conversion, and That of His Brother and Wife.
[6] A presage of the founding of a monastery at Cappenberg. While he was dwelling, therefore, in the castle called Cappenberg — a truly notable place, and by its very situation exceedingly salubrious and delightful — it was revealed by the Lord through various manifestations of most trustworthy visions that this place would one day be dedicated to the divine service. For a certain priest named Wiemannus saw in a vision of the night a golden column rising up in Cappenberg and piercing the very pinnacles of heaven. By this vision he frequently understood that the splendour of divine worship would be exercised there, and he most truly foretold long beforehand to those standing by what was to come.
[7] Moreover, one of the friends of the most blessed Count, named Egebertus, while on a journey to the Count, saw by night that Cappenberg was a city whiter than snow, which, ascending sublimely to the heights of the clouds, seemed to strike the very summit of heaven with its peak.
[8] What shall I say of the daughter of his uncle, who was called Gerbergis and was Abbess of a monastery in Munster? This woman, venerable for her great piety, since she loved the blessed man uniquely, Gerbergis, Godfrey's kinswoman, illustrious for holiness. and kept vigil in the watches of frequent prayers both for him and for her subjects, at a certain time, being caught up for a moment in sleep, saw a young man shining with a starry countenance, and repeating these words again and again in her ears: "How suitable the place of Cappenberg would be for a community of a spiritual congregation!" When she had most joyfully heard this (for she had long desired the very same thing) and reported it to the blessed man, he prudently and humbly answered in this manner: "Dearest niece, the Lord God is able to ordain this according to His will, for I am by no means able to accomplish it by myself."
[9] And indeed divine providence subsequently fulfilled this according to his word, nor did it defraud the blessed man of so pious a desire of his heart. For there appeared in Westphalia at about that very time a certain outstanding luminary of the Church — that memorable herald of God, Norbert, a man truly of admirable grace, of most sweet eloquence, of the highest continence, the teacher and propagator of the Canonical religious life, [Godfrey, at St. Norbert's exhortation, abandons the world, together with his brother and wife.] the gatherer of servants of Christ, the founder of not a few monasteries, a most vigorous preacher of true penance both by habit and by voice, and in all things the executor of that prophetic command which says: "Prepare the way of the Lord; make straight in the wilderness the paths of our God." Concerning his holiness of life, his dignity as Archbishop, and the blessedness of his holy death, if anyone wished to speak fully, he would certainly need a book of considerable size devoted to that subject alone. When, therefore, the fame of so great a preacher spread all around, the blessed man, together with his brother, the venerable Lord Otto, eagerly sought out the herald of salvation, devoutly received the word of exhortation, and by God's mercy it came about that the aforesaid Otto too began gradually and step by step to trample upon the world and to seize upon the same purpose of holiness that had long been conspicuous in his blessed brother. Why should I linger over details? Both, shortly afterwards, exchanging their secular habit, assumed the religious tonsure together with the habit of sacred profession; both vowed to serve the Lord under the Rule of Blessed Augustine and under the obedience of the aforesaid Brother Norbert. The man worthy of God, Godfrey, by his pious and salutary exhortations, brought his wife, the daughter of Count Frederick, to take the sacred veil.
[10] He himself also, being the elder-born, with the unanimous consent of his brother, faithfully offering to God the castle of Cappenberg itself and all his possessions, on the feast of Blessed Petronilla the Virgin devoted them to the uses of Christ's poor, building three monasteries — namely Cappenberg, Varlar, and Ilmstadt — He founds three monasteries. each of which he richly endowed with his estates, and placed them under the governance of the aforesaid Father Norbert.
AnnotationsCHAPTER III.
The Virtues, Miracles, and Prophecies of St. Norbert.
[11] It pleased the Holy Spirit, who dwelt in the preacher of truth, The Rule, institute, and spread of the Premonstratensian Order. and who, speaking through him, deigned to work wondrous fruits in the field of the Lord — it pleased Him, I say, that in the aforementioned monasteries the brethren should profess the Rule of Blessed Augustine, in such a manner that they should observe that same Rule somewhat more strictly than had been customary up to that time, namely by abstaining from the eating of fat and meat, and also exhibiting the rigour of penance by a more austere habit. Matthew 3:11. For John, the friend of the Bridegroom, was nourished not with choice foods but with natural and wild fare, and was praised by the Saviour Himself before the crowds flocking to the wilderness for the austerity of his clothing. And behold, this our Order, with divine mercy attending it, is spread far and wide, and, as we truly trust, will be spread still more widely in the future. Whence we do not presume to doubt that it was both begun at the dictation of the Holy Spirit and promulgated by the decree of divine ordinance. For did not the Lord Himself, the guide of the journey, transfer this vineyard from Egypt with His outstretched arm? Did He not cast out the nations — that is, the robbers and wicked inhabitants of this place — from before our face? He Himself planted the roots of this vineyard, which has now extended its branches even to the sea, and indeed beyond the sea, with the aid of the heavenly right hand. Let us therefore fear what follows in the psalm — namely, lest the singular wild beast, that is, our ancient adversary, should destroy this vineyard planted by the right hand of God. Psalm 79. And indeed, by what means does that same destroyer more effectively accomplish this, if not through the schism and singularity of certain of our monasteries? Against this we must pray to the planter and pruner of the vineyard, that He may deign to cultivate His branches, that He may allow what has been set on fire and dug under to perish at the rebuke of His countenance, and that He may in the abundance of His blessing at last bring the tender and young vineyard to perfection.
[12] St. Norbert's twofold vision concerning Cappenberg. The aforesaid Father Norbert loved the monastery of Cappenberg above the rest with particular affection. Concerning this place also — which I shall not pass over in silence — while once sitting in the assembly of the brethren, he declared: "Dearest brothers, when I was once positioned not far from here, I most certainly saw the Holy Spirit descending upon this place. I also contemplated at another time a light of great brilliance arising and spreading around this place. Therefore, beloved ones, glorify our God, for this is truly the mountain of His sanctification — a mountain, I say, which His right hand has acquired." These things I heard while present in that same assembly of the brethren, lest anyone perhaps, clouded by faithlessness, should presume to derogate clearly from the truth.
[13] He receives the Rule from St. Augustine. I likewise heard that same champion of orthodox truth declaring in the common Chapter the following: "I know," he said, "one of the brethren of our profession, to whom, as he was more diligently inquiring about our Rule — not indeed by his own merits but by the prayers of his confreres — Blessed Augustine appeared, who presented to him a golden Rule drawn forth from his right side and made himself known to him in a most clear address, saying: 'He whom you see — I am Augustine, Bishop of Hippo. Behold, you have the Rule which I wrote, under which if your confreres, my sons, shall have fought well, they will stand secure before Christ in the terror of the Last Judgment.'" And indeed he related this humbly, as if about another person; yet we perceived without doubt that it was he himself to whom this was revealed.
[14] He predicts a famine. But I also deem it unworthy to pass over in silence two mighty deeds of his that were accomplished in this place. At a certain time he predicted in the spirit that a famine would come upon Westphalia and would chastise even the brethren themselves for a short while; and it came to pass, according to the foreknowledge of the man of God, so severely that the dire calamity of starvation destroyed a great many.
[15] He inculcates trust in God, not in vain. It happened, therefore, on a certain day, when the brethren were about to go to their meal — since they distributed to guests and the poor whatever they denied themselves through abstinence — that the supply of bread was lacking, so that not even the means to make it could be found. When the man of God had repeatedly reminded them of what is written, "The Lord will not afflict the soul of the just with hunger," behold, suddenly the Lord, through His faithful ones, sent such an abundance of bread that the brethren were both sufficiently refreshed and offered to newcomers with cheerfulness. Proverbs 10:39. And from that day forward, necessary provisions never again failed the brethren.
[16] He drives away fevers with a word. At another time, when the holy man wished to send one of the brethren on business of the monastery, finding him prostrated by a violent fever, he laid upon him the duty of obedience in the power of Christ, using only a word of command: "Go," he said, "and return, and henceforth be feverish no more." Immediately the brother, his strength restored, accomplished with all speed what he had been ordered by the holy Father. Thus the word of the man of God both achieved its purpose and suddenly put to flight a prolonged illness.
[17] A deceased man, aided by prayers, gives thanks. In the aforesaid place there was also a praiseworthy brother, whose most faithful friend — for whose departed soul he had kept vigil with many prayers — stood beside him one night and spoke to him in intimate conversation: "My brother, I thank you that even until now, when other friends and kinsmen have been forgetful of me, you have by no means omitted my remembrance. And now I exhort you to stand firm and immovable in your purpose, and not to waver in mind about your Order as though you would find a better one, for indeed I am unable to show you one more salutary or more advantageous for your soul. For I have come to announce to your charity that the prayers of your confreres are daily recited upon the golden altar that is before the eyes of the Lord. I also urge that you never evade the command of obedience. For by no virtue will you obtain a merit more sublime and fruitful before God."
[18] The Prophet says that "the tongue of God's dogs is from His enemies." Psalm 67:24. For many who were converted from the enemy Jews have become, and still today become, the tongue of dogs barking for the house of the Lord against His enemies. And as though you were to ask, "Whence comes so great a good?" he answers, "From Him" — that is, from His grace, not from themselves. We have said this on account of the grace that God wrought in a brother of our time, a Hebrew, [Two Jews converted and confirmed by the sign of the Cross; they embrace the Premonstratensian institute.] who, after many wandering circuits of error, forestalled by God's gift, began with ardent desire to inquire into the Christian faith. He therefore disputed with Christians, conferring about the Law and the Prophets; and when they told him, from the words of the Apostle, that a veil remained upon his heart, he thought this could be removed in no better way than by the seal of the Cross. He began to sign himself, though secretly for fear of the Jews. And because "the Jews seek signs," intent upon fasts and prayers he began to implore a sign from the Lord by which he might perceive whether he would deserve to receive God's grace. 2 Corinthians 3:15. When he was doing this most urgently, behold, he sees himself standing before the throne of Christ, and a golden cross shining upon the Lord's shoulder. Seeing certain of the Jews standing near, he said: "Will you not recognize that this is He of whom Isaiah speaks: 'And the government is upon His shoulder'?" Isaiah 9:6. And thus, now fully converted by such a sign, he strove to free some of his own people from Jewish unbelief as well. Coming to Mainz, to the house of his kinsmen, he tried to lead his very young brother, seized by the hand, craftily out of the city from among the Jews. But through the working of the Evil One, wandering through the streets together with the boy, he began to lose his way, so that he could not find a gate by which to leave. When he was greatly vexed in his wandering, understanding at last that this error came from the Evil One, he armed his forehead with the banner of the Cross, and immediately, his eyes opened, finding the gate, he fled with joy. And so, having rescued the boy with him, he shortly thereafter received the grace of baptism together with him; and, with the heavenly gift following, together with the same boy, not long after, he was united to the fellowship of our order.
AnnotationsCHAPTER IV.
The Constancy of Blessed Godfrey, Variously Tested.
[19] But enough of these matters. Let us now turn our discourse back to the blessed Count Blessed Godfrey is harassed by his father-in-law. and set forth how the ancient serpent, seeing and envying his virtues, attempted to oppose him through his minions. As soon as the holiness of the blessed man became known, Frederick, a Count profane and rather Antichristian than Christian, inflamed by the torches of avarice, raged furiously, devised schemes of treachery, saying that his daughter had been ensnared by guile, and that the due portion of her inheritance had been taken from her by fraudulent seduction. On this pretext he afflicted the blessed man with various injuries and harassed him with many insults, though Godfrey gave a most ready account of all things and confidently rebuked his shameless madness, as was fitting. Yet that unhappy man would not rest, having more gall than honey, and on one occasion, surrounded by an assembly of his followers, he made many threats against his son-in-law, while many of those present, out of reverence for so great a man, were unable to restrain their tears. But the man of God, fortified by the rampart of conscience, to which raging madness could not aspire, laughed securely at the whole onslaught of his fury. At length, summoning one of his intimates, he said: "Perhaps this wretched man intends to imprison me. But you must tell Father Norbert He despises his threats. that, even if I should be imprisoned, he should not expend even the slightest effort for my release. For I — may I only be found worthy — am ready not only to be imprisoned but also to die in prison for the law of my God. I shall pray to my God in prison; in prison I shall cheerfully await His mercy and compassion. For I desire that, just as a broom worn out by use is finally cast into the flames, so my body, exhausted in the service of Christ, may at last be consumed by the fire of tribulation." Behold the great constancy of the blessed man: he resolved to endure all things for Christ; but the merciful Lord was still preserving him for our advancement.
[20] The father-in-law's wretched death. Frederick, moreover, spurred on by insatiable avarice — for what does the accursed hunger for gold not compel mortal hearts to do? — threatening to besiege the castle of Cappenberg and to hang Father Norbert himself from the walls (for what fear or shame restrains the hastening miser?), went on heaping evil upon evil, storing up wrath for himself, until the Most High, who is a patient rewarder, struck him with fitting punishment. One of the brethren, before the announcement of his death, perceived in a vision that he was swallowed up by a terrifying lion.
[21] But not even so did that serpent, though one head had been cut off, rest from the venom of his envy, stirring up tribulation and grief against the holy man, yet in these things — albeit unwillingly — furnishing him with a greater occasion for virtue. For this is the inscrutable abyss of the judgments of God, which compels the devil together with his members to serve the advancement of the elect; and the Blessed Apostle too gazed into its depth when he said: "We know that for those who love God, all things work together for good — for those who are called saints according to His purpose." Romans 8:28. For divine power alone is that to which even evils are good, since by using them fittingly — so that nothing in His kingdom may be permitted to recklessness — He draws forth the effect of some good. This will shine forth more clearly than light in what follows. A certain villain named Franco, by diabolical impulse, seized the matron who had assumed the sacred veil. Franco the abductor, having threatened Godfrey with death, perishes wretchedly. When he happened upon the blessed man, who was unarmed and was piously pursuing his great wickedness, the armed and haughty man said: "Are you that fellow who is said to be working to my detriment?" The holy man, as it is written, "In the fear of the Lord is the confidence of strength," and "The just man, confident as a lion, shall be without fear," answered with the utmost constancy: "I do not at all watch for your detriment; rather, I ardently desire to rescue you from the teeth of the ancient enemy, whose slave you have become." Proverbs 14:26 and 28:1. When that madman seized his sword, I shall tell — I shall tell (that the great order of the ages may know) — I shall tell how the man of God, led as a lamb to the slaughter, stood without a word, and at once stretched out his neck; but by divine will, that man was so terrified that he could not strike. Shall I then not call this man of Christ a Martyr, who not only in mind but with bared throat so unhesitatingly thrust himself upon martyrdom? What shall separate this athlete from the love of Christ? Tribulation, or distress, or persecution, or famine, or nakedness, or peril, or the sword? At length, having sought out the abducted woman through the manifold twists and turns of his labours, he restored her to her cell. And that abductor, not long after, was pierced through by a lance and perished by the worst death — the death that belongs to sinners.
[22] What shall I say, moreover, of certain senseless ministerials, and even of the lowliest servants, Godfrey's patience under insults. who assailed him with many reproaches, saying that he had gone mad, that he was following that charlatan and impostor Norbert, that he was foolishly abandoning such lofty worldly glory, and leaving them bereft and, as it were, headless? Yet amid all these things our athlete, while receiving every assault, remains strong in the same patience against all the storms of missiles, and from his venerable breast returns these words: "If you loved me," he said, "you would indeed rejoice, because I am making my way to my God, because I desire to pass beyond the shipwreck of this world, because I long to draw near to my Creator."
[23] On the day of the Assumption of the most blessed Virgin Mary — likewise in dedicating his goods to God: which is for us the greatest solemnity, and when also the precinct of this place was consecrated by the Bishop — who can worthily recount what onslaughts of temptation, what billows of opposition he overcame? Some were pulling him in one direction, others dragging him back, and with remarkable importunity urging him not to abandon a castle of such distinction and splendour. Even the Bishop himself, savouring the flesh and dragging his heart earthward, promised him an exchange for another residence. But the most unconquered soldier of Christ, truly founded upon Christ, amid the rains and floods and so many blasts of wind, stood with immovable endurance, and could neither be crushed by terror nor broken by the tempest. For "love is strong as death, and many waters cannot extinguish charity." Song of Songs 8:6-7. Nothing about the manifold splendour of his possessions pleased the servant of God, because only the brightness of the precious pearl — that is, of divine charity — shone in his mind. He gave one hundred and five ministerials, besides other glorious donations, with most ample properties, to the Church of Munster, besides those whom he assigned to the Church of Cologne and other places, as they themselves had requested.
CHAPTER V.
His Other Illustrious Virtues.
[24] Humility. When at last, therefore, his affairs and his conduct had been settled in favourable common arrangement, after he was permitted to breathe freely from violent agitation, to cherish peaceful thoughts in the cloister, and to release his cares in tranquillity — how he shone with the most purified character, I call God to witness, for the poverty of human speech will by no means express it. First of all, he strove in all things to seek contempt of himself, not to shrink from any unworthy and lowest services, and most humbly to decline the veneration offered him by the brethren. For he held deep in his heart what he had received from the Master of humility, who said: "Learn from Me, for I am meek and humble of heart, and you shall find rest for your souls." Matthew 11:29.
[25] When hearing the word of God or pouring out prayer to the Lord, Compunction and continual tears. he overflowed with the most abundant tears, which sufficiently declared in him the ardour and devotion of inner purity. Concerning this matter, one of the elders also testified, saying: "What I have most frequently observed with admiration in this holy man is that, when he reclined with us at the common meal, he was not only remarkable for his wonderful abstinence from food, but was also bathed in such copious and continual streams of tears that, marvelling, I pondered within myself: 'Good God, what is taking place in this most blessed man? What, do you suppose, is the reason for these sighs? What is the cause of such great tears? Is he perhaps overwhelmed by the abundance of spiritual joy, giving thanks and considering with most loving reflection the divine ministries which he himself ordained in perpetuity in this place, and which he now sees burning with such fervour in his presence? Does he, I say, rejoice so greatly for these magnificent benefits of God that he cannot restrain such copious tears? Or is he rather seized by so immense, so impatient, so inconsolable a longing for eternal goods that, in view of them and in disgust for earthly things, nothing at all delights him except to weep?' Truly the piety of both causes is wholesome and praiseworthy; truly the sublimity of both forms of compunction is blessed and worthy of such a servant of God." These things which our elder continually beheld with his own eyes, he related to me with truthful and faithful testimony.
[26] The grace of preaching. Moreover, he received the seed of the divine word with a fruitful heart, and so great and so frequent a grace of exhortation was poured out upon his lips that Father Norbert is reported to have said of him with delight: "After I, wearied in the course of preaching, shall have failed, I shall raise up my son Godfrey, in the manner of stags, who, when they perceive themselves exhausted beyond their strength by the pursuit of hunters, are said to rouse other stags to be chased in their place." Therefore, it will not be unwelcome to a devout mind to note even one of his sayings which I learned from the brethren as memorable. When he was exhorting the brethren not to heed wicked lips and the inept falsehoods of detractors — because false honour delights only the ignorant, and lying infamy frightens only them — he said: "A lie An aphorism about lying. cannot long subsist, but truth endures stable and solid. For a lie sits upon a swift horse, but truth sits upon a donkey." And the comparison is quite apt, that truth sits upon a donkey, because my Lord who said, "I am the truth," deigned to sit upon a donkey. John 14:6.
[27] He also chastised his body after the Apostolic example and broke it with perpetual fasting; Abstinence. and knowing that "the highest tranquillity is to desire nothing beyond what due use requires — simple food, and a single garment to cover and moderately refresh the frail limbs" — he was content with the most modest fare, drinking water most often, and apart from bread alone, he scarcely took any other nourishment.
[28] He aptly urges rigour. When, however, certain lukewarm brethren suggested to him that the rigour of the Order should be relaxed, the holy man, filled with the Spirit of God, answered with this comparison: "Those who propose to cross a great river by boat begin to row far above the intended bank, because they are ceaselessly driven back by the current's force and are compelled, willy-nilly, to descend as it were with the stream. So also we, brothers, who strive to cross this great and spacious sea with our hands, where there are creeping things without number — let us add to our ascent, let us strengthen our purpose, because the torpor of human negligence is always in a state of descent. And I greatly fear that in the future our Order, by descending or sliding too much (for he who despises small things falls little by little), may relapse to its former course." Ecclesiasticus 19:1.
CHAPTER VI.
His Holy Character Even in the World.
[29] At a certain time, when the citizens of Munster stirred up quarrels and waged war against our Count, who was still detained in secular garb, one of his ministers, riding out with his accomplices into that vicinity, gathered abundant plunder. He also drove back many animals that he had seized and brought them, as if in triumph, while the Count stood at the gate. When the pious man, a friend of justice, inquired what this was and learned the matter in order, immediately moved with holy indignation, he said to the ministers standing by: "Go, tell that wicked plunderer He commands goods seized by his men to be restored. never to presume to come into our presence until he has made satisfaction to those whom he wickedly injured, with all that he seized fully restored. For even if the men of that city are at present hostile to us — as perhaps we deserve — is this presumptuous fellow therefore to plunder villagers and innocent people under the shadow of our name?" At this, that man, terrified and having by no means expected to hear such a thing, departed with all speed, not presuming to keep anything from the plunder for himself, and returned each person's property with great solicitude. And so, while we marvel at many wonderful things in Godfrey, we are accustomed to admire most those good deeds he performed while still in his secular dignity.
[30] Kindness toward lepers and lowly sick. Among the other gifts of heavenly grace, extraordinary compassion also abounded in the man of God, even before he was stripped of worldly things. He did not despise lepers or the sick of any condition, however lowly — to the point that, to the astonishment of his servants, he sat as a pious and most humble visitor beside a certain very poor man who lay ill in his household. He did not shrink from drinking from his filthiest vessel, accommodating himself to the sick man in all things, and — according to apostolic instruction — assisting him just as he would wish to be assisted if he laboured under the same or a similar affliction.
[31] This too I shall by no means conceal in silence about this most generous servant of God: Generous toward the poor. while he was still girded with the sword, as he was going to visit the monastery of Varlar with his servant Giselbert — whom we later saw as a lay brother — a beggar met him asking for alms. Immediately the most merciful man, in no way enduring that the poor man should go away empty-handed, said to Giselbert: "Is there, I ask, anything remaining in the purses?" He answered, "Yes, my Lord." "Give it," he said, "to the poor man." When this was done, he again ordered inquiry whether anything yet remained. And so it was given again to the poor man. But not even so did the generous kindness of the holy man rest, until a third time also everything that remained was bestowed upon the poor man. Thus this true confessor and worshipper of the deifying Trinity could in no way suffer a poor man to pass by without a threefold gift. He also said to his servant: "Let us give, I pray, whatever we can to the needy, so that the goodness of our God may deign to strengthen the new plantation of our brethren in Cappenberg and Varlar."
[32] His brother Otto — which must not be passed over — The zeal of his brother Otto. while he was at Ilmstadt, enlarged the worship of the divine service in those parts by the gift of God. For Manegold, a man noble and powerful, who possessed two castles, Hagen and Wirberg, was slain by his adversaries together with his son. There remained as sole heiress of all his possessions a single daughter, named Aurelia. When many sought her as wife (for she was of quite elegant form), Otto came, and having given her counsel of perpetual chastity, by night — not without peril to his life — carried her away, willing. Then, supported by pontifical and royal authority, through many and various labours he brought it about that the entire inheritance, together with Aurelia, was dedicated to the divine services. The castle of Hagen he himself destroyed by fire; in the other, the religious life of brothers and sisters flourishes to this day.
CHAPTER VII.
Contempt of the World; Charity toward the Neighbour.
[33] With what purity and what simplicity of devotion Godfrey left all things behind has been most fully declared from his own reply, by which he satisfied Eucruuinus. For at the time when he laboriously sought the matron who had been seized by Franco, Rumour — which is as tenacious of what is false and feigned as it is a messenger of truth — spread everywhere that Count Godfrey, led by remorse, had taken back his wife and had violently disturbed all the brethren in the castle that the religious had already occupied. When such fabrications had been broadcast as far as the Meuse, Eucruuinus came from those regions, Godfrey's steadfast will regarding goods dedicated to God. the brother of our Henry, hoping to take that same Henry away with him. After greeting the Count and being kindly received, when asked the cause of his coming, he explained, saying: "I have come, my Lord, to recall my brother — who has become a lay brother among you, and whom I love uniquely — to his former profession, since it has been reported far and wide that you, having taken back all your possessions, have begun to expel all the brethren." Then the man of God answered with a cheerful face: "Well then? Do you not verify with your own eyes, my friend, that all these reports are fabrications? I am indeed greatly astonished at inventions of such impudence. For with what reckless audacity would I seize for myself things of which no property whatsoever remains to me today, and which have been assigned solely to the service of God? You know, my God, that even if I had received sons to nourish from that woman, I would sooner beg from door to door for alms to supply our necessities, carrying my little ones on my neck, than dare in any way to profane any of those things that belong to God and to His servants." Those present, hearing this, marvelled not without tears at the great sincerity and the most profound poverty of so great a man.
[34] At the time when the persecution of Count Frederick against the man of God raged most fiercely, I ought not to conceal how the savagery of the tyrant was checked — if only briefly — by his own fury. It happened that in those days a council of Counts, Margraves, and other nobles was held at Utrecht, in the presence and at the command of Emperor Henry. Frederick himself also happened to be present. While the Emperor was sitting apart in his private chamber, dealing with certain affairs of the Empire, the Princes sitting outside were, as is customary, conversing on many topics. Suddenly, a certain Prince of the Swabians, a good Christian, pretending entirely not to know who Frederick was, He is praised before the Emperor, while his father-in-law is rebuked. began to confound him with the most witty urbanity in the hearing of that senate, introducing the conversion of our Godfrey and his brother in this manner: "I beg you, noble lords and fellow soldiers, to attend for a moment. There has been heard and spread abroad in celebrated report throughout our territories a memorable miracle of the grace of God — namely, that two Counts of Cappenberg, moved by divine inspiration, have rendered all their possessions to the Lord our God, so that their entire inheritance may pass in perpetuity to the service of Christ's poor, who continually serve God. Truly happy and greatly blessed men, upon whom so great a nobility of virtue has been conferred by the Lord, and whose will for so lofty a purpose has been happily consummated — men who in our own days have bestowed upon all the faithful of Christ a magnificent example of holiness and voluntary poverty, not hesitating even to aggregate themselves humbly into the fellowship of those same poor of God! But behold (O the outrage!), a certain son of the devil in that neighbourhood, Frederick by name, of Arnsberg, strives — so report says — to impede so great a good of holiness, and, blinded by the cloud of avarice, wages wretched wars against God Himself — as no Christian doubts. For my part, if this worst of mortals should ever prevail over our God as a robber, I declare that I will henceforth serve God Himself less willingly — God who would not repel so great an injury to His name. Yet I cannot despair that in this conflict the victory will be God's." At these mocking words of the Prince, that unhappy man, cast down by the most grievous confusion, turned his face this way and that, unable to bear the gaze of the speaker, and in such an assembly, owing to the impiety of his conscience, not even presuming to mutter a word.
[35] This much, however, is known and certain to us: that after that assembly, returning home, He intercedes for prisoners. he began to act somewhat more mildly. Sending a messenger, he besought the man of God with great gentleness to deign to come to Arnsberg for a conversation with him. Godfrey, hoping he wished to discuss some remedy for his soul, took a few of his faithful companions and came confidently to the place on the feast of the Assumption of the Blessed Virgin Mary. There, finding many prisoners in chains and in dungeons (for that most cruel man always had people to afflict, whom he kept wasting in fetters), moved with visceral compassion over them, as was his custom, he approached first of all to plead on their behalf. But to all the blandishments of his supplications, the other stood like an immovable rock of the sea, not deigning to consider either the grace of so great a solemnity, or the reverence due to so great a man, or indeed the pitiable misery of the prisoners.
[36] But what wonder if at that time so savage a man admitted no remedy of piety, The wretched death of his father-in-law. when even at the very hour of his death, admitting no one's prayers, no one's counsel, he was unwilling to release even one prisoner? The impious man died amid so foul a stench, they say, that the matron who sat beside him also expired shortly after. And the prisoners, rejoicing at the tyrant's punishment, were then at last released — yet in vain, since several of them, weakened by the prolonged squalor of their imprisonment, gave up the ghost shortly after.
[37] He despises the riches displayed by Frederick. When Godfrey grieved that the reason for which he had been summoned was not being disclosed to him, Frederick took him in hand and began to lead him around, showing off the buildings of his walls and the variety of his other furnishings. But the holy man laughed at all these things, and, nodding to one of his companions — the very one who attested this to me — whispered these words in his ears: "This man thinks I am delighted by vanities of this sort, but on this occasion I am compelled, as it were by necessity, to humour him — though for all the riches he displays, I would not exchange the worth of a rotten reed." Then, having briefly exhorted him, impatient of all further delay, he hastened to return. For he always bore the tumult of the world most grievously, esteeming the silence of the cloister as paradise, and preferring the peace of his beloved solitude to all the riches of Croesus.
[38] After these events, when he learned of his persecutor's death, moved by the sentiment of true compassion, mindful of mercy and unmindful of malice, he shed tears, knowing through the Spirit dwelling within him to what and how great punishments such a soul would be borne by the just judgment of God. At that same time some of his ministerials also came, saying: "Behold, my Lord, what and how ample an inheritance would have fallen to you, had it not pleased you to cast away of your own accord the worldly glory you were able to possess!" He, rebuking them with an indignant look, said: "What is this that you boast of as something great? Was I not going to leave all things behind, just as this man too has left them by dying? Behold, he has perished, and 'he shall take nothing away with him, nor shall his glory descend with him.' What is eternal alone deserves esteem. You know, Lord God, that even if I had foreseen this would happen, I would by no means have deferred the grace of my conversion on that account — unless perhaps to enlarge yet further the service of Your praise. What great thing, moreover, did I do by leaving behind what by the very condition of nature could not have remained with me? For are not 'all things that time brings to pass and that death takes away cheap by reason of their brevity'? Answer me, I pray. If it were given to you to purchase a most opulent city for a single bean, would you choose to withhold that bean from so profitable a bargain, loving the bean more than the most ample city?" When they replied that this would be the most foolish thing to do, he said: "Far more stupid and far more insane is he who neglects to exchange any worldly substance, however ample, for the heavenly kingdom. Who will glory — indeed, who will rightly claim a reward for this — if he restores to his Author what he received from Him? And yet the merciful Lord, even in matters of this sort, has established for us an occasion of salvation, which is accomplished solely by the condescension of His inexhaustible goodness."
AnnotationsCHAPTER IX.
His Purpose Attacked in Many Ways.
[39] I knew, moreover, a man of great sanctity and gravity, one of the brethren, He frees a man from demonic infestation by a word or glance. who, when I was conferring with him about Godfrey's merits, answered me with this discourse: "Come now, brother — who among mortals today is able to estimate fully the merits of his holiness? I experienced so great a display of miraculous power through his sacred presence that I would reckon it far less if he had restored sight to me when blind, or the ability to walk when lame, or hearing when deaf. For by his gaze alone and the efficacy of his holy countenance, the demon that daily tormented me was driven away." When I heard this, I was astounded, I confess, and I said to him as he was relating it: "I adjure you by Him who is true charity, do not deprive me of knowledge of so fruitful and so divine a thing." Then he said: "In the year when I first changed my habit and entered the monastery, the ancient enemy assailed me with many wearinesses and many stings of temptation without ceasing, so that I felt the demon, as it were, sitting upon my shoulders and intolerably hindering me from every devout work with continual vexation. When this demon was once pressing upon me more vehemently, as I resisted with all my might, prostrate in prayer before the holy altar and invoking divine aid, the Lord showed him to me even visibly — deformed in garb and most hideous in countenance. Whenever, therefore, I was thus afflicted, I would run and seek out the holy man's presence; and immediately, upon seeing him, I was as if drenched with a kind of dew, and at once I felt the demon flee and experienced a marvellous refreshment of both body and spirit. If by chance I was unable to see him in person, but only merited to hear his voice alone, I was instantly refreshed with a no less similar grace of consolation — so much so that I could in no way doubt that the most present efficacy of the Holy Spirit was working such things in him. Illuminated by that Spirit, he also perceived my distresses even when I was silent, and as though he had experienced all my troubles in himself, he formed a fitting word of consolation, saying: 'My brother, take comfort, act manfully; and as often as you are afflicted to such a degree that you cannot pour forth even a single prayer before the Lord, await the time of His mercy, and take breath in the hope of God's future consolation, knowing most certainly that, according to the truthful voice of the Prophet, "If He has cast off, He will also have mercy according to the multitude of His mercies."'" Lamentations 3:32. "Thus he revived me with his most sweet speech and with a tongue honeyed with the honey of God; and so I struggled for nearly a whole year. On whatever day I did not by some chance merit to see or hear the man of God, I was crushed, as I have said, by the most grievous infestation of the demon." These things said or done by our holy brother I could by no means suffer to be buried in silence, so that every devout soul may know how great a magnitude of heavenly grace was stored up in our Godfrey.
[40] He is honoured by the Emperor Henry. It was necessary at a certain time for this servant of God, still bearing the sword — since the welfare of the brethren so demanded — to come to a conference with his kinsman the Emperor Henry. Now his chaplain was Eppo, who was afterwards converted by the example of so great a man, but to whom in the meantime the beginnings of his lord's conversion were not very welcome. Taking this man with him, therefore, together with very few servants, when he attempted to set out on the journey, that man dared to say: "In what fashion, my Lord, will the Emperor receive your arrival? With what countenance, do you think, will he look upon you — needy and disfigured in your garb and tonsure? Coming to him now without the customary retinue of soldiers?" To this the man of God replied most calmly: "This, brother, I commit entirely to our God, in whose hand is the heart of the King, and He will turn it whithersoever He wills." Proverbs 21:1. When, therefore, he came to the palace, the Emperor — although occupied with various affairs — upon seeing him, cast all else aside and ran from afar to embrace him, exclaiming and saying: "O dearest kinsman, I give immense thanks to our God that I have been worthy to see you today. For I did not reckon that on this day I would behold so great and so distinguished a man, and one so especially dear to me." Thus he detained him, received with wonderful affection and great honour, and — to the chaplain's embarrassment — treated him with greater familiarity than all others, and at last dismissed him in peace, not without sorrowful emotion.
CHAPTER IX.
His Purpose Attacked in Many Ways.
[41] His constancy in dedicating Cappenberg to God. Furthermore, when the Bishop of Munster, at the suggestion of many, was striving to obtain the castle of Cappenberg so that it might not pass to the servants of Christ, and was offering the blessed man many other places in exchange, with everyone applauding, Godfrey — truly founded upon the Rock — resisted most steadfastly, answering the Bishop thus: "In vain, Father, do all strive, whoever they be, who labour to impede our purpose — inspired by the gift of God — to change this place, whether by threats or by blandishments. For I will by no means tolerate that, while I live, worldly vanity should henceforth be served in this place; rather, it is necessary to work so that where hitherto the licentious incursion of soldiers raged, there the constancy of heavenly worship may henceforth take its place. For 'the losses of past time suffice to fulfil the will of the foolish, who walked in their lusts and desires,' as it is written. 1 Peter 4:3. Believe me, even if you were to offer four times as many possessions in recompense, I would never consent that this castle should any longer be occupied by worldly affairs." Confounded by the great constancy and vigorous responses of the blessed man, neither the Bishop nor any of the rest presumed to attempt anything further in this matter.
[42] But the tyrant whom we have so often mentioned also experienced the fearsome thunderbolt of his words — since Godfrey was one of those men of whom we read that "if anyone wishes to harm them, fire goes forth from their mouth and devours their enemies." Revelation 11:5. For when Godfrey, mindful of his innate liberty, He freely rebukes sinners. stirred up Leviathan against himself by his contempt of the world, at once "the princes of Edom were troubled; fury seized the mighty men of Moab; all the inhabitants of Canaan were enraged." Exodus 15:15. Chief among these was Frederick, inflamed by the fire of avarice (for the breath of the devil makes coals to burn), who coveted the Count's possessions on the pretext of his daughter, pressed his claims, led armies against the Count, held frequent courts, and employed impiety in the place of piety. On an appointed day, therefore, in the presence of a great multitude, after many speeches had been exchanged on both sides, at last the man of God — conspicuous for the purity of his innocence and most outspoken — hurled the following thunderbolts of the Holy Spirit against him, saying: "Come now, wretched man, why do you burn so greatly for base and perishable things? Why do you covet your neighbours' little fields, transgressing the boundary? Will you alone dwell in the midst of the earth? Will you devour the whole world? Granted — and what does it profit you if you gain the whole world but suffer the loss of your soul? You indeed bring the pretext of your daughter against us, but we all know what a great disease of insatiable avarice besets you — you who, as the world attests, did not even spare your deceased brother's daughter, but raging with the same avarice, afflicted her with the injuries of captivity." Amid these words, seizing his chin and shaking it with marvellous boldness, to the amazement of many, he added also this: He predicts death to Count Frederick. "Behold, your face already begins to wither; behold, the flesh of your countenance already wastes away. Whether you will or not, the time is now at hand when you shall be dissolved into dust, and your neck shall be reduced to clay. You are named a Prince and one of the foremost of this age by common speech; but I think it is to be feared that in the age to come you will deserve to be counted not among the first, but not even among the last and most despised." Then that man, laughing with fear, answered: "You indeed, my Lord, are not so filled by God with the Spirit of God that I cannot be saved just as well as you and that seducer and servant of yours, Norbert." Thus, as I said, fire descending from the spiritual heaven burned and consumed the enemy of truth — it tormented him but did not enlighten him.
[43] Not long after, that wretched man died, and the world breathed again, freed from such a pestilence. For by sometimes threatening and sometimes approaching the brethren's boundaries with armed force, he had once struck them all with such terror that, unanimously together with Godfrey and Father Norbert, having made mutual confession, they prepared their necks like sheep for the slaughter, He is fiercely harassed by his father-in-law. and, having voluntarily opened the gates, awaited martyrdom without doubt and with cheerfulness. But the Lord, who knows how to rescue His servants from temptations — those whom He tests through vessels of iniquity — and to reserve the wicked for punishment on the day of judgment, laughing at his sally, his madness, and his pride by His own power, put a ring in his nose and a bridle on his lips, and compelled him to return by the way he had come, frustrated indeed in all his efforts, but unchanged in his will. And that man indeed sought to harm the aforesaid poor ones of Christ, as Saul sought to harm David, all his days; but the Lord did not deliver them into his hands — testing these through tribulations, but wonderfully scorning that man's malice by tolerating it.
AnnotationCHAPTER X.
Humility, Illness, Death.
[44] He does not allow himself to be called Count. When Godfrey, placed in the midst of the brethren, shone with an angelic life, all the brethren honoured him, as was fitting, and sometimes addressed him by the former title of his dignity, calling him Count. But he, by whose example of humility everyone was compelled to look down upon his own life, shrank vehemently from this title of honour and said to the brethren: "I beseech you by the charity of Christ, dearest ones, never again grieve me, your servant of all, with such a title. For I confess that under this name I transgressed in many things; I also recognise with grief and sighing that my men sinned greatly under the authority of this name." He undertakes the most menial tasks. But this is a small mark of humility; for at one time — which I cannot keep silent about, in order to confound our pride — he even made himself the sewer-cleaner of our house, debasing himself to the humblest and lowest service.
[45] Furthermore, so great a love of charity and almsgiving had bound him that he himself built the hospice He serves the poor. which is seen to this day, and in it he himself — the minister and guardian of the Lord's institution — frequently washed the feet of the poor, distributing coins to each one and performing the work of mercy, bearing a fatherly affection toward them in all things, so that he could speak with Blessed Job in truthful feeling: "I was a father to the poor, and I comforted the heart of the widow." Job 29:16, 13; and 31:17. Likewise: "If I ate my morsel alone, and the orphan did not eat from it — for from my infancy compassion grew up with me, He loves his enemies. and from my mother's womb it went forth with me." For he scattered all things and gave to the poor, so that his justice might endure for ever and ever, and his horn might be exalted in glory.
[46] He was also no sluggish imitator of the evangelical precept: he loved his enemies with the purity of innocence and bore all the injuries of his detractors with magnanimous equanimity, as the most steadfast guardian of patience. Matthew 7:25. I recall also a good word which I received with joy from a certain one of our intimates, who knew the holy man very well, in this manner: "Truly, brother," he said, "what more shall I tell you? The man of whom you speak was founded upon a firm rock."
[47] What order of the faithful should seek greater miracles than these virtues, since these very things are marks of so admirable a holiness? Those are truly the wonders of divine operation which cannot be shared with the reprobate, and about which the Prophet rejoices, saying: "You are the God who works wonders." Psalm 71:18. But beyond these and other endowments of spiritual grace — He yearns for death. which mortal understanding surely cannot grasp, nor eloquence worthily express — the holy man burned with a wondrous and inestimable desire to pass to Christ and panted with indescribable sighs. On account of this the Lord also hastened to lead him out of the midst of iniquity. For frequently, when his companions on any journey paused to rest by sitting down, he himself, lying on his back, arranged his hands and arms just as limbs are customarily composed at the funerals of the dead, saying with an inward cry and most vehement groaning: "Oh, if only that hour of our passing would come! Oh, if only You would deign, Lord my God, to fit and prepare me for that hour!"
[48] At last, so that obedience — even that of the highest Patriarch — should not be lacking, it was said to him by Father Norbert: "Go forth from your land and from your kindred and from the house of your father, and come to the land that I shall show you." Genesis 12. He obeyed most readily to fulfil this without delay. And now, about to depart together with his venerable brother Lord Otto, he said: He is sent to Premontre. "Behold, my brother, if anything has hitherto remained that we have not trampled upon with a perfect renunciation, let us now utterly abandon it in the name of Christ; and retaining nothing further as our own, let us hasten cheerfully to the journey of obedience." He came, therefore, to the place truly — according to its name — shown, chosen, and predestined by the Lord, where the origin of our Order began. There, together with his brother, he was ordained Acolyte, and there he strengthened very many by the examples of his angelic way of life.
[49] He falls ill at Ilmstadt. After a year, however, recalled to Father Norbert — now Archbishop of Magdeburg — since the sight of worldly pomp and tumult was painful to the holy man, and the Lord was arranging to reward His chosen one, he began to be struck by a lingering illness. Having received the blessing of Father Norbert, he withdrew to the monastery of Ilmstadt, where, after not many days, he departed in this manner.
[50] As the affliction of his illness grew gradually worse day by day, his brother Otto attended upon him with devoted solicitude, together with some of the brethren, to whom he kept declaring that he was now eagerly desiring his passing. When one of those standing by said, "God forbid, my Lord. You will by no means leave us bereft; you are still most necessary to us," the blessed man answered, as it were with an indignant look: He comforts his brother and others, most joyful as death approaches. "Come now, brother, what is this that you say? Why, I ask, did we take up the habit of penance? Why do we strive to be mortified for Christ all the day long, if we do not desire to emigrate to Christ through these labours as quickly as possible? I must wish to go by the shorter way and to arrive more speedily at the sight of Christ's countenance, which I have always desired." When his brother was consuming himself with heavy grief at these words, the Blessed one consoled him, saying: "For this reason, my brother, we have renounced all things for the sake of God — because we knew most certainly that we would come to the necessity of this hour, that is, that we would die, and we strove with forethought that the tempest of this crisis should not overwhelm us unprepared. Let us therefore embrace this pilgrimage from the body; let us make a virtue of necessity, rejoicing and giving thanks that we are passing from labour to rest, from misery to blessedness. For we shall not be able to receive the desired recompense of our works unless it befalls us to depart hence through the taste of death." Because the beginning of recompense is security of mind at the moment of death, He dies piously. you would have seen him hesitating in nothing, fearing nothing, indeed vehemently exulting — so that you could clearly recognise in this Saint that "when a faithful servant perceives the time of approaching death, he becomes glad at the glory of recompense." For the Lord found him watchful, girded with the belt of chastity, and bearing the lamps of the light of his examples in his hands.
[51] Then, after he had been anointed with the liquid of the sacred oil, he gave the kiss of peace to all the brethren, He asks forgiveness of his brethren. speaking thus: "I indeed, brothers, out of zeal for the Order and for the divine honour, sometimes spoke more sharply to certain ones of you. Whence, if I have offended any of you, I ask that he not disdain to forgive me." To these words the response was given not in speech but in tears. And when all were equally saddened, shortly after he spoke thus to his brother: "My brother, I hear a voice saying: 'Go out to meet him.'" And after another interval, when the brother who sat attentively beside him inquired of him what hope he had, the holy man answered in the Latin tongue: "I have great hope. For I would not wish to linger in this exile even a little longer for the sake of the whole world." After this he rested a little, and then, opening the eyes of his mind, with a sudden and immense exultation he said: "The messengers of the Lord my Creator arrive with a blessing." Having said this, he rendered his spirit to his Creator, and on the Ides of January — the day on which the holy Church commemorates the baptism of Christ — that blessed soul, freed from the flesh, put on the white robe of eternal regeneration. In the year of the Lord's Incarnation 1127, at approximately the thirtieth year of his age, he departed to Christ, to whom is honour and glory for ever and ever. Amen.
AnnotationsCHAPTER XI.
Miracles After Death.
[52] He appears to Gerbergis in great glory and crowned. Furthermore, the Abbess Gerbergis, of whom we have spoken above, who loved the holy man uniquely, had frequently entreated him as he was departing that he should visit her soon, whether alive or dead. And behold, at the very moment of his passing, he appeared to her adorned with wondrous beauty and crowned with a golden diadem. When she, ignorant of his passing, asked him, saying: "What is this, dearest one, that you walk crowned thus?" he answered: "Know that I have now, without any interval of delay, without any peril of grievous examination, passed to the palace of the supreme King, and therefore, as a son of the King, I am crowned with blessed immortality. And lest you doubt this in any way, behold, recognise the inscription set forth upon my diadem." She looked and attended, and found it arranged in this manner: "The Lord has clothed me with the garment of salvation and has surrounded me with the robe of gladness, and as a bride He has adorned me with a crown." Isaiah 61:10. Then she, not ignorant of what is written — "You have crowned him with glory and honour"; likewise, "You have set, O Lord, upon his head a crown of precious stone" — faithfully perceived the divine oracle, and immediately, while we were still ignorant, she had Masses celebrated for him. Psalm 8:6; Psalm 20:4. And behold, his brother, coming after nearly ten days, announced to all that his blessed passing had been completed at the very hour at which he had appeared to his kinswoman.
[53] He shines with miracles. After the death of the holy man, the Lord wrought through him very many benefits of healing, which are not all known to us — to whom scarcely a faint breeze of report reaches — nor can they easily be enumerated one by one by anyone. Two, however, out of many, I think worth touching upon. There is a place where a community of consecrated women dwells, called Eltene, where one of the religious women was suffering from the most severe toothache. When, as the affliction grew worse day by day, she could obtain no remedy, her troubled mind found new counsel. He frees a woman from toothache. For the Lord put into her mind the memory of the blessed man, whom she had known well while he was still living, and about whose virtues she had learned many illustrious things after his death. With the whole affection of her heart she began to implore that he would relieve so great a pain by his prayers before God. A wonderful thing: as soon as the prayer of the piously believing woman, who trusted in the holy man, was completed, all pain immediately fled.
[54] One of our own brethren, who had been intimate with the Saint while he was still living, was also greatly vexed and weakened by the same peril of pain. Likewise another. He was advised and counselled to seek a phlebotomist to let blood from his arm; but having done so, he obtained no relief at all. Finally, having learned of the aforesaid religious woman's remedy, he too began faithfully to invoke our patron. He did so, and was immediately cured.
[55] This servant of God is with us in spirit, rejoicing with the Apostle He rouses a drowsy brother for matins. and seeing the order and firmness of our faith, which is in Christ. For when one of the brethren, about to go forth to the morning hymns, had risen rather early, he happened to sit down for a moment on his bed, and when sudden sleep overcame his eyes, the procession departed. At once the man of God appeared clearly to the drowsy brother and, calling him by name, said: "My brother, rise at once, for the community is already entering the choir." At his voice the brother immediately arose and, with quickened step, caught up with the brethren as they proceeded.
AnnotationsCHAPTER XII.
Relics Transferred to Cappenberg.
[56] In the year of the Lord's Incarnation 1148, Indiction 11, with Pope Eugenius presiding over the Apostolic See, and the glorious worshipper of God, Conrad, reigning and returning from the pilgrimage to the Holy Sepulchre — in order to satisfy the desire of the brethren of Cappenberg, the venerable Lord Otto set out for Ilmstadt. Summoning the brethren, he said that it was now at last necessary to transfer the bones of his memorable brother Godfrey to Cappenberg. The men of Ilmstadt refuse to let the body be taken to Cappenberg. "For while he was breathing his last here," he said, "he asked this of me with all his affection; and having hitherto been neglected through my slothfulness, it is now at last fitting that it should be gratefully fulfilled without delay." Immediately all were saddened; an equal tremor and agitation seized all; the will and opinion of each was the same — that they would never be deprived of the presence or deprived of the patronage of so great a founder and lord. "You have come," they said, "to desolate this place — you who strive to carry away our patron from here. If this is presumed in any way, you will drive all of us, from the greatest to the least, out of this monastery on the spot. For he was given to us, and bestowed upon us by the ordinance of divine grace. What God has granted us, how does a man presume to take away?" To this the venerable Otto answered, together with his companions: "We could indeed, my brothers, compel you — even unwillingly — to this necessity by letters of the Apostolic See; we could deal with you somewhat more freely and boldly, did we not rather prefer that all things should be accomplished by the unanimous consent of your community. For we have already stated that he requested this while alive, because he loved the monastery of Cappenberg above all others; and I too — which I cannot deny — promised him that I would carry this out more promptly, when he was on the very point of departing, in the presence of the brethren." They, on the contrary, as before, boasted that they would depart, They allow a portion. and that this should never be brought about by the terror of any power, that they should lend the unanimity of their consent to a matter so detrimental to their house. When an endless dispute arose, the venerable Otto, tossed about in a great surge of cares, now here, now there dividing his quick mind, and carrying it in various directions, turning it over in all ways — at last, when the elders were called together, a better resolution seemed to present itself in this alternation; and by their counsel he agreed to the compromise that those relics should be divided, so that they might be the protection of the perpetual stability and peace of both that monastery and ours.
[57] A fever dispelled by his merits. At length, when this had been reluctantly permitted, and on the very day of his passing the memorable relics were being transferred with a great throng from the smaller to the larger church — what the brethren of that same monastery faithfully attested to me as having happened by divine power, I ought not to keep silent about, for the glory of Christ. For a certain matron of a quite distinguished family, named Matthia, who had until then been afflicted with fevers and could not be cured by anyone, was suddenly healed at Godfrey's relics — through the omnipotence of that Physician who, by the presence of His own humanity, freed Simon's mother-in-law from fevers. Whence she herself, not ungrateful, kept watch from then on at his sacred tomb more attentively than all others, and honoured the holy relics with the unfailing gifts of her prayers.
[58] A portion of the relics is brought to Cappenberg. After this, on the day before the Ides of February, the portion of relics that had fallen to our lot was received by our brethren with the utmost eagerness of devotion, so that on that day the whole community of our brethren was suffused with a new and wonderful transport of rejoicing, and as it were a Jubilee dawned upon us — which is a year full of jubilation. For as we read: "The Jubilee has come (the year of remission); the dispersal of one's own land is given back to its former master; lost liberty seeks out those compelled to serve; the creditor forgives evil debts; and the exile beholds the old threshold of his homeland." Thus indeed our community, at the arrival of this patron, as if having cast off the sorrow of ancient servitude, was graced with a new liberty and exultation, feeling that through him it had obtained a richer blessing of divine regard.
[59] Then in the following year, on the sixteenth day before the Kalends of October, the sacred bones were reverently placed by Bishop Werner of Munster in a new sanctuary, in the presence of many. Thence a divine blessing upon that place. From that time indeed we have known by the very experience of events that we have been more and more enriched, both within and without, by the abundance of heavenly favour, so that we can recall that history in which it is said: "And the Lord blessed the house of the captain of the guard, and multiplied all his substance, both in the house and in the fields, on account of Joseph." Genesis 39. We therefore, just as that captain of the army, shall by our constant prayers entrust our house to be governed by this our Joseph, committing all things to him, because we confidently trust that all our possessions are without doubt to be perpetually blessed and advanced under the hand of his merits.
AnnotationsCHAPTER XIII.
The Genealogy of Blessed Godfrey.
[60] Furthermore, concerning the ancient possessors of the castle of Cappenberg, The illustrious lineage of Godfrey. who are said to have descended from the progeny of Charlemagne and King Widukind through Imeza, who rests at Xanten (because, as they say, Charlemagne gave his sister's daughter to the son of Widukind as wife, as a pledge of peace; and from whose descendants we hold the estate of Wifde) — whose outstanding magnanimity shines forth in many things to this day.
[61] His grandfather and grandmother. We must here necessarily introduce a certain Count Hermann, together with his most devout wife Gerberge of Huneburg, a most outstanding worshipper of God, whose noble lineage, extending down to our own time, we ought not to pass over in silence, for the commendation of the grace of Christ. For almighty God, whose disposition cannot fail in its ordering, showed great evidence of His goodness in the sons of this man who were to divide the inheritance: for when all were entrapped by the treachery of a wicked conspiracy, He deigned to preserve at least one from destruction, reserving him for the benefit of future generations. For a certain powerful and noble man, Eckericus, His uncles killed by Eckericus. having sworn faithful allegiance to those sons, his lords, began once more to plot against them with secret machinations — they suspecting nothing — seeking by what stratagems he might destroy those to whose lordship he had confirmed complete fidelity both by word and was bound by benefits received. At last, having set his ambushes in their lurking-places, he summoned them humbly — or rather fraudulently — as though they were to support his case at a court at Lunen. But by divine will the third, who was also the youngest, having injured his foot the day before, The father is preserved. refused to go. What need of more? They come to the concealed trap, and from the midst of the forest which to this day derives its name from the slaughter — Grevenlo — soldiers springing out from all sides, the two were slain together with two most faithful servants. For which crime, not long after, the treacherous murderer was beheaded and ignominiously hanged with his feet turned upward. Godfrey alone (for this was the name of the survivor), remaining at home as we said, escaped; and from him our Godfrey was born and named, and shone forth as the light of the province of Westphalia.
[62] Furthermore, it came about that the Counts of Cappenberg, Godfrey and Otto, leaving all things behind, submitted themselves to the yoke of Christ; and since they possessed in the region of Swabia two castles, Creinecke and Hilderadeshusen, very many ministerials, and approximately two thousand manses, they hastened to strip themselves of all these possessions as well, just as of the rest. Accordingly, Frederick, Duke of the Swabians, seizing the opportunity, approached these Counts, asking — on grounds of kinship (for his grandmother and the grandmother of these Counts had been sisters) — that they should not alienate the said possessions from his hand. For although he could not adequately pay their value, he would willingly offer some amount of payment at their discretion. To him, as their kinsman, the illustrious men showed great benevolence. The relics of St. John the Evangelist are brought to Cappenberg. He gave only five hundred marks, and for one hundred marks, relics of the Apostle John — asserting quite persistently that he had preferred to give this sum of money rather than so great a treasure of grace. These memorable relics, therefore, the venerable Otto, an outstanding lover of John, joyfully brought to our church and placed in a gilded reliquary head. With great affection of charity he also assigned revenues for continual lights, and at least half a mark of silver for purchasing fish for the brethren, as well as half a cart of wine from the bank of the Rhine, for the festive celebration of the same Apostle's Assumption. Likewise also on his feast at the Latin Gate. It has been our pleasure to note these things for the moment about our patron, so that, since there is no doubt about the authenticity of this treasure, a fuller confidence and more fervent devotion may be aroused in all for the praises of the blessed Apostle.
[63] The father of the Counts Godfrey and Otto was called Godfrey; their mother was Beatrice. Their father was a native of Westphalia, but their mother was from Swabia. After the death of their father Godfrey, Beatrice took as husband Count Henry of Rietbeck, the brother of the elder Count Frederick of Arnsberg. The aforesaid Count Henry begot from Countess Beatrice a daughter named Eileke, whom Count Eigelmar of Oldenburg took as wife, and from the same Eileke he begot sons: the Counts Henry and Christian, and their brother Otto, and Eileke the mother of Count Simon of Tecklenburg.
AnnotationsCONCERNING THE SAME BLESSED GODFREY.
From the Life of St. Norbert.
Godfrey, Count of Cappenberg, afterwards a religious of the Premonstratensian Order in Westphalia (Blessed).
From the Life of St. Norbert.
Chapter 32.
[1] At that time, as report ran most frequently and most widely on account of the outstanding deeds of so great a man, a certain most powerful Count of Westphalia, Godfrey by name, was pricked in heart by the spirit of poverty. He approached him, Blessed Godfrey is converted. because he had heard much about him; but when, with the Holy Spirit — who worked through him — instructing him, he found even greater things, he opened to him all his counsel and his will. And he who had already inwardly devoted himself entirely to God was without delay instructed outwardly concerning the leaving of all things and the embracing of voluntary poverty. For he was rich, powerful in arms (being a young man), well endowed with many estates, servants, and handmaids. Having immediately renounced all of these, he handed over himself and all his possessions to be disposed of by God through the hands of the man of God — with the understanding that he would transform the heights of his own house — namely the castle of Cappenberg — for the purpose of consecration; so that where the abomination of vices had reigned, there the consecration of divine blessing might make a place for virtues.
[2] What was the young man to do, about to wage a most grievous battle? A most grievous war I may truly call it, for he had a wife and a younger brother who opposed in every way whatever he had resolved to do. His feudal dependents also opposed him, as did servants and handmaids, and all his ministerials. Count Frederick, the father of his wife, also opposed him and said that a large part of the alms he had made came from the dowry of his daughter. What shall I say? His hand was against all these, and the hands of all these against him. The war was waged not with material arms but with faith; not with contentions but with reason; not with the multitude of armed men but with the support of angels — helmeted with heavenly hope and armoured with supernatural virtue. At length humble importunity prevailed — which heavenly hope of blessedness and perfect humility had opportunely planted and accompanied. Likewise his wife and brother. He prevailed indeed, for his wife consented; and his brother, laying aside his leonine fury, assumed the lamb-like meekness and received the religious habit which he knew Count Godfrey himself wished to take, and both assumed it.
[3] Father Norbert rejoiced, and the Count rejoiced; and having rendered unto Caesar the things that are Caesar's, and retaining for God the things that are God's, he built three churches from his own allodial estates, with Father Norbert directing. When brethren had been installed in them and the religious life established, and the service of God was being elegantly fulfilled, temptation and the persecution of evil spirits did not fail to arise. For Count Frederick, the father of the Count's wife, indulging his ambition — since the castle of Cappenberg had held the lordship of Westphalia — His father-in-law harasses him. claiming it was the dowry of his daughter, threatened the brethren that unless they departed from it as quickly as possible, he would kill them all. Several times he even approached with his cavalry, threatening Father Norbert that if he caught him, he would hang him together with his donkey, so that they might discover by equal balance which of them was heavier. The Bishops and other Princes who were present contradicted so arrogant a speech; and they also threatened the wrath of God upon him for this very word. For by now Father Norbert was held in the highest esteem by all around the Rhine and beyond the Rhine; and they could not readily endure if anyone should threaten or curse him.
[4] The brethren of Cappenberg, placed in dire straits and having no deliverer save God from the hand of the powerful and wicked man, sent to their Father that he might help them, reporting at the same time the words of the arrogant man's presumption. Upon receiving this message, having gathered the forces of faith and hope in Him and through Him who said, "Be of good cheer, I have overcome the world," he committed himself entirely to Him, and publicly declared that he would enter that man's territory with his donkey, and make himself available. John 16:33. What need of more words? Although the journey was long, he nevertheless refused to change his donkey, but having crossed the Rhine, he perishes wretchedly. soon unarmed and feeble, he entered with his donkey the territory of that Count Frederick; and not long after, that most savage enemy, seized by a wasting illness, perished, and rendered up simultaneously the end of his malice and of his life. Therefore, let it be observed who and whose soldier this man was, who, seated upon a donkey, having brandished from afar the sword of God's wrath, in vengeance for himself and his brethren, pierced the enemy through and received a triumph over the monstrous tyrant. Thus, when all was pacified, and God-fearing brethren had been chosen, he ordained that in three churches, as was said above, the service of God should be performed at all times from the same allodial property — namely Cappenberg, Ilfeld, and Varlar — in which a Congregation of many Brethren and Sisters flourishes to this day, and a worthy Religious life blossoms in divine worship.
AnnotationsChapter 33.
[5] Many things can be related about so great a Father, but yet very many are passed over, because it does not fall to any one person to know all that God has worked through him. For he was truly a burning lamp, quite remarkable in modern times — a light set not under a bushel, but upon a mountain — and his name was held to be great and illustrious both in Germany and in France. Whence it came to pass that, Count Theobald wishes to leave the world after Godfrey's example. when he was returning to France, and the fame of the aforesaid Prince's conversion was spread abroad — to the wonder of many — because with his habit he had also changed into the religious life, and had destroyed the castles and military service of the castles and the entire county, and had given over all things to the service of God; stirred and moved by his example, a certain most noble Prince of France — namely, Count Theobald — approached the man of God, intending to seek counsel in like manner concerning his salvation and the remission of his sins. Moreover, observing the man of God's eloquence and the beauty of his countenance, and the maturity in his words and responses, by the affection of piety his mind was so suffused with love of the sweetness of God and all gentleness, that he immediately subjected himself entirely, with all his possessions, to the authority of the man of God. For he too was a prudent and well-educated man, and he wisely and commendably gathered sound doctrine and the wisdom of the words of God into his heart.
[6] But the man of God, in turn seeing the noble heart of the generous Prince, and the noble and devout offering which, generously dividing from his own goods, he was presenting of himself, and the holocaust that he was making of all his goods and riches — having accepted a few days' delay for deliberation — commended this counsel more attentively to the Lord God. For he had understood that the Prince possessed most ample resources and very many castles, and that all these could not easily be destroyed and assigned to a Religious Order, both on account of the diminishment of the Kingdom and on account of the ruin of many other noble Princes who were enfeoffed as Princes under that same Prince. He had also heard His pious works. that the Prince was most generous in giving alms, in building churches, cloisters, and other houses of Religious; adding also great assistance for other needs. He had likewise heard that this man was a father to orphans, a bridegroom to widows, a steward to the poor, and moreover a comfort to lepers; nor did the man, who was discreet in all things, presume to arrange the life of another's custom, whom he considered to have been divinely chosen as a minister of all these things.
[7] Now the Prince was awaiting a response concerning the contempt of the world and the renunciation of all things; to whom the man of God, having received counsel from heaven after the granted delay, said: St. Norbert advises him to marriage. "It shall not be so: for you shall bear the yoke of the Lord, as you have begun, together with the yoke of conjugal partnership; and your seed, with the blessing of your preceding fathers, shall possess your most ample land; because it is not permitted to us to destroy in you what divine providence before all ages has willed to ordain in these last times." To this the Prince replied: "If," he said, "you so confirm it as necessary, Reverend Father, by the will of God — the earth is the Lord's, and the fulness thereof, nor ought anyone to obtain anything from it except through Him. Psalm 23:1. Since therefore you command this from Him, I have nothing to object; but be assured that I shall marry no woman except her whom the Lord God shall will to join to me through you." Let any hearer therefore weigh how great was the virtue of discernment in this man, who of two Princes caused one to relinquish all things, but commanded the other, as one having nothing, to possess all things. For in the one he perceived that he would seize even the property of others from the needy; but in the other he perceived that he would never cease to bestow his own goods upon the indigent.
ANOTHER LIFE.
By an anonymous author, from manuscripts.
Godfrey, Count of Cappenberg, afterwards a religious of the Premonstratensian Order in Westphalia (Blessed). BHL Number: 3578.
By an anonymous author, from manuscripts.
CHAPTER I.
The lineage and secular life of Blessed Godfrey.
[1] In the times of Blessed Ludger, the first Bishop of Munster, Preface. and of King Charlemagne, the hill of Cappenberg was always inhabited. That this hill was one day to be consecrated to divine service Praise of Cappenberg. was revealed by the Lord long before through visions of the faithful. In the year of the Lord 1122, therefore, this castle of Cappenberg became a house of religion; from which time many of our brethren have obtained bishoprics, abbacies, provostships, prelatures, and other dignities in various places beyond our house, and they have advanced the churches which they governed with many goods. The names of those bishops whom we read were thus taken from our church are these: Bishops taken thence. Norbert, Bishop of Magdeburg; Isfrid and Evermod, Bishops of Ratzeburg; Walo, Bishop of Havelberg; Witger, Bishop of Brandenburg; Floger, Bishop of Sagan in Poland. And because we believe that such things came to pass through the merits of our Counts Godfrey and Otto, whom we have found to have come to our aid many times in our afflictions, we have taken care to note here in summary the life of these same men, so that through it we may receive a model for right living, and may inspire all readers to similar deeds.
[2] In the times of the glorious Prince Henry, who as the fourth of this name governed the Roman Empire, there was in Westphalia a castle named Cappenberg, which from the character of its location is interpreted as "Mount Sion," that is, "of watching." Its ancient possessors descended from a son of Charlemagne and of King Widukind, Blessed Godfrey's royal lineage: through Imeza, who rests at Xanten — whom Charles gave as wife to King Widukind's son, as a hostage of peace, she being the daughter of his sister. From these two, our Founders, the most noble Counts Godfrey and Otto, descended mediately from the royal stock. His parents: Their father Godfrey was born in Westphalia, but their mother Beatrice was born in Swabia.
[3] His grandfather, renowned for sanctity and Hermann, Count and grandfather of Godfrey and Otto, having as wife the most devout Gerberge of Huneburg, was a most zealous worshipper of God and an outstanding giver of alms. In the charity of this man a certain poor man lived, who one day asserted that it had been divinely shown to him that he would receive his sight miracles: if he applied to his eyes water in which the Count had washed his hands. He therefore applied the water to his eyes and immediately saw.
[4] Virtues. The grandson of this great man was our Godfrey, a man most gentle in all things, venerable for his sweetness, wonderfully noble, praiseworthy for his kindness, with sparkling eyes, eloquent in speech, prudent in counsel, vigorous in the exercise of arms — but burning with eagerness to serve the supreme King and to bear the naked cross of Christ as soon as possible.
[5] When on one occasion he observed his men seizing the property of others, he besought the omnipotence of the Saviour, saying: Justice in restraining military license. "Lord Jesus Christ, I implore the height of Thy goodness, that Thou wouldst snatch me from the midst of this iniquity, and bring it about that I may be found ready and unspotted on the day of judgment. For I know, most just Judge, that whatever is committed by my men redounds upon my own head, and all the negligence of my connivance will rightly be punished by Thy severity." When the citizens of Munster waged war against him while he was still detained in the secular habit, one of his retainers, with accomplices, gathered a great plunder of animals, which plunder he brought to the gate where the Count was standing, as if glorying in the deed. When the pious man, a friend of equity, inquired what this was, and had learned the matter in order, immediately moved by holy indignation he said to the retainers standing by: "Go, and tell the wicked plunderer never to presume to approach our presence until he has made satisfaction to those whom he has impiously wronged, with all that he has seized restored in full. For if the men of that city are presently hostile to us — as perhaps we deserve — shall that presumptuous man on that account plunder villagers and every innocent person under the shadow of our name?" At this the man, terrified, restored to each person his property with great solicitude.
AnnotationsCHAPTER II.
His conversion, variously and gravely opposed.
[6] He converts his brother and wife. Godfrey, a man filled with God, by the help of God brought his brother Otto, who was younger than himself and who raged like a lion on behalf of the secular order, to the holy purpose which he himself held; and by salutary exhortations he brought about that his wife — who was entirely opposed, and who was the only child of Count Frederick of Arnsberg, through whom (since she was the sole heir) he would have obtained the entire lordship of his father-in-law had he remained a layman — should take the sacred veil. He dedicates his possessions to God. And faithfully offering the castle of Cappenberg itself and all his possessions to God, on the feast of the Virgin Petronilla, he assigned them to the use of the poor of Christ. And besides several churches of Sisters which he founded, he built three monasteries for Brethren — at Cappenberg, at Varlar, and at Ilfeld — each of which he enriched with his own estates. In these he ordained that the Brethren should abstain from the use of fat and meat.
[7] On account of these things his ministerials and lowest servants assailed him with excessive insults, saying that he had gone mad, because he was following that counterfeiter and impostor Norbert, His followers murmur against him. at whose instigation he was foolishly abandoning so exalted a worldly glory, and leaving them as though desolate and headless. To them, among many other things, he replied thus: "If you loved me, you would indeed rejoice, because I go to the Father."
[8] And although he endured the aforesaid and similar things from his own people, the Princes in remote places, marvelling at his deeds, held him in the highest veneration. He is honoured by Emperor Henry V. And Emperor Henry, his kinsman — to whom he had previously been accustomed to come solemnly and with a great retinue before his conversion, and to whom, after his conversion, when the needs of the Brethren demanded it, he had come poor, destitute, and unsightly of hair, with few companions — as soon as he saw the Count, casting aside all matters that were at hand, received him most graciously, rushing into his embrace, exclaiming and saying: "O dearest kinsman, I give immense thanks to our God that I have merited to see you today; for I did not expect that on this day I would see so great, so distinguished, and so precious a man."
[9] He is harassed by his father-in-law. The profane Count Frederick, inflamed by the torches of avarice, raged and devised fraudulent schemes, saying that his daughter had been ensnared by cunning, and that the portion of her rightful inheritance had been taken from her by deceitful seduction. On which pretext he afflicted the holy man with various injuries and vexed him with many insults, affirming that his daughter ought not to be deprived of Cappenberg — which he claimed was his daughter's dowry, and which had held the lordship of all Westphalia.
[10] In those days an assembly of Counts, Margraves, and other Nobles was gathered at Utrecht before Emperor Henry; among whom the aforementioned Count Frederick of Arnsberg had come. The father-in-law is wittily mocked by a certain Prince. While, therefore, they were seated after the business had been transacted, behold, a certain Prince of the Swabians — pretending not to know at all who Frederick was — began to confound him with the most elegant urbanity in the hearing of that Senate, introducing in this manner the conversion of Godfrey and his brother: "Heroes and fellow soldiers," he said, "be pleased to attend a little. There has been heard, and spread abroad in celebrated discourse in our regions, a memorable miracle of the grace of God — namely, that the two Counts of Cappenberg, moved by divine inspiration, have given back all their possessions and themselves to God. Happy indeed are those men who in our times have bestowed upon all the faithful of Christ a magnificent example of sanctity and voluntary poverty. But behold — O the outrage! — a certain son of the devil in that neighbourhood, Frederick by name, of Arnsberg, strives, as fame reports, to hinder so great a good of sanctity; and, blinded by the cloud of avarice, he wages unhappy wars against God Himself, as no Christian doubts. For my part, if this worst of mortals should ever prevail against our God, I profess that I shall henceforth serve less willingly that God who has been unwilling to repel so great an affront to His name." Amid these mocking words of the Prince, that unhappy man, cast down with the heaviest confusion, turned his face this way and that, unable to bear the gaze of the speaker, nor presuming even to mutter a word in such an assembly on account of the impiety of his conscience.
[11] A cruel man. Now that Frederick was such a man as always held many captives, fettered and imprisoned, to whom he showed no mercy at the hour of his death at anyone's entreaties, nor did he amend himself through the aforementioned humiliation. For he threatened Father Norbert, He threatens death to Norbert and the brethren. thundering thus: that if he had him, he would hang him with his donkey, that he might prove by equal scales which of them was the heavier; and by now threatening all the Brethren, now approaching their boundaries with an armed military force, he had at times so shaken them with terrors that unanimously with Godfrey and Father Norbert, having made mutual confession, they prepared their necks like sheep for the slaughter, and with the gates voluntarily opened, awaited martyrdom without doubt and with cheerfulness. But the Lord compelled him to return by the way he had come, having been frustrated in all his effort, though unchanged in his will.
[12] He is rebuked by Godfrey, who rejoices in adversity. Afterwards the man of God, in the presence of a great multitude, after many speeches had been exchanged on both sides, seized his chin, saying: "Wretched man, why do you burn so intensely for fleeting and worthless things? Whether you wish it or not, the time is already at hand when you shall be dissolved into dust." Thus the man of God deemed it the greatest joy to die for Christ. For he said: "I desire indeed that, just as a broom worn out by long use is at last cast into the flames, so my body, exhausted in the service of Christ, may at length be consumed in the fire of tribulation."
[13] He perishes wretchedly. When the impious Frederick, according to the word of the man of God, had received a fitting and worthy death — whom one of the Brethren, before the announcement of his death, had seen in a vision being devoured by a terrifying lion — behold, a certain wicked man named Franco, by diabolical instigation, abducted the wife of the blessed man, who had already taken the sacred veil. The man of God, unarmed, went to meet him to reclaim his wife; and when the raging Franco seized his sword to kill the man of God, the same man of God, like a lamb led to the slaughter, stood without a word and immediately stretched forth his neck; but by divine will, the terrified man was unable to strike. At length the man of God, having recovered his abducted wife through various labours, restored her to her cell, as did Franco the abductor. and that abductor, not long after, perished, pierced through by a lance. From these events a rumour arose and flew to the Meuse that Godfrey had repented of his habit, had cast off the religious life and the Brethren, and had taken back his wife.
[14] Godfrey's constancy in dedicating his possessions to God. On the feast of the Assumption of the Blessed Virgin Mary, when our enclosure was consecrated, who can worthily relate what assaults of temptations, what waves of opposition he overcame — some pulling him one way, others dragging him back, and with astonishing importunity suggesting that he should not abandon a place of such honour and distinction? Even the Bishop himself, thinking according to the flesh, promised him an exchange of another dwelling. But the soldier of Christ could neither be terrified by fear nor broken by the storm. For he said: "I shall by no means tolerate that henceforth this castle should serve worldly vanity. Believe me, even if fourfold compensation of possessions were offered, I would never consent to this castle being occupied by the affairs of the world." He also donated one hundred and five ministerials — their wives and children, all amply enfeoffed — along with other glorious gifts, to the Church of Munster; besides many other things which he handed over to the Church of Cologne and to other places, as the governors of those places had requested.
CHAPTER III.
Religious virtues.
[15] After he had been granted respite from the harsh buffeting, and was permitted to nurture peaceable thoughts in the cloister, I call God to witness that the poverty of human speech will in no way express how brightly he shone with the most purified conduct. This Saint was distinguished by wonderful abstinence, Abstinence. and quite frequently nourished himself on bread and water alone. When he sat down together at the common meal, or when he prayed, or heard the Word of God, Piety. he poured forth in most abundant and frequent streams of tears out of desire for eternal things. He strove moreover in all things to seek the contempt of himself, Humility. and not to shrink from the most unworthy and lowest tasks to such a degree, as though he were presenting himself as a sewer-cleaner. He humbly declined the veneration offered him by the Brethren; he did not despise lepers or any sick persons, and from the most sordid vessel of infirmity he took a drink. Other virtues. He had such great love of charity and almsgiving that he built a hospice with his own hands, where he washed the feet of the poor, distributed coins and alms, bearing a fatherly heart toward all; he rejected the title of Count given to him as though it were poison; moreover, he loved all his enemies for God's sake; he bore the injuries of his detractors with the utmost patience; and when the aforesaid Count Frederick expired with great stench, he mourned him in the manner of David — for he was founded upon the firm rock.
[16] Zeal for religious discipline. When certain lukewarm Brethren suggested to him that some small relaxation might be granted from the rigour of the rule, the man of God, filled with the Holy Spirit, responded: "Those who propose to cross a great river by boat begin to sail far above the intended bank, because they are pushed back by the violence of the current; so too we, Brethren, who strive to pass through this great and wide sea with our hands — where there are creeping things without number — let us strengthen our purpose for our continual ascent, because the torpor of human negligence always tends downward; and I greatly fear that, since he who neglects small things gradually falls away, the Order may in the future, by descending, lapse back into its former lukewarmness."
[17] Moreover, so great a grace of exhortation was poured upon his lips that Blessed Norbert said of him in congratulation: "After I have grown weary and failed in the course of preaching, I shall raise up my son Godfrey in my place, Eloquence, approved by St. Norbert. in the manner of stags, who, when they sense that they are being wearied beyond their strength by the hunter's pursuit, are said to rouse other stags to be hunted in their stead." Blessed Bernard, the Abbot, called this Father Norbert "a heavenly pipe," on account of the sweetness of his preaching.
[18] He was a man of great sanctity and gravity, whom in the very year that he came to the Order the malignant enemy assailed with many temptations — so that he continually felt the demon himself sitting upon his shoulders His presence dispels the temptations of others. and hindering him from all devotion. Indeed, when that same Brother prostrated himself before the altar in prayer and invoked divine help, he quite frequently saw a hideous demon, most foul in appearance and countenance. Whenever he was thus afflicted, he would run and seek the presence of the holy man; and upon seeing him, the demon would flee, and he would feel a marvellous refreshment of both body and spirit. If, however, that Brother could not see the Count in person, then as soon as he heard his voice, He knows secrets from heaven. he received grace as before. Moreover, the man of God knew through the Holy Spirit, with no mortal having revealed it to him, how great were the afflictions of this kind that the Brother was suffering; to him, therefore, during the time of such suffering, he frequently hastened, and splendidly consoled and strengthened him as he struggled through the year.
[19] He is sent with his brother to Premontre. Finally, so that obedience to the supreme Patriarch might not be lacking to him, it was said to him by Father Norbert: "Go forth from your land, and from your kindred, and from the house of your father, and come into the land which I shall show you." To fulfil this command he obeyed without delay, and about to depart together with his brother Lord Otto, he said: "O behold, my brother, if anything has remained until now which we have not trodden under foot by a perfect renunciation, let us now utterly abandon all of it in the name of Christ, and let us hasten cheerfully to the journey of obedience." He came, therefore, to the place truly, according to its name, shown forth by the Lord — Premontre — where the origin of our Order began. There, with his brother, he was ordained an Acolyte, and both strengthened very many Brethren there by the example of their angelic manner of life. For they strove to surpass all the Brethren in humility, just as they had previously surpassed them in secular rank.
[20] He yearns for death. Furthermore, this holy man burned with a wonderful and inestimable desire to pass over to Christ; for frequently, while his companions rested on the journey, he himself would lie on his back and compose his hands and arms in the manner in which the limbs of the dead are arranged at funerals, saying with the most intimate cry of his heart: "O if only that hour of our passing would come! O if Thou wouldst deign, O Lord my God, to prepare me for this hour!" On which account God hastened to lead him forth from the midst of iniquity.
CHAPTER IV.
Death and miracles.
[21] He is summoned to Magdeburg. After a year, recalled from Premontre to Norbert — now Archbishop of Magdeburg — since the holy man's gaze could scarcely bear the pomp and tumult of the world, and the Lord was now disposing to reward His chosen one, he began to be afflicted by a lingering illness. Having received the blessing of Father Norbert, he withdrew to the monastery of Ilfeld, where, as the affliction of his illness grew worse day by day, his brother was at his side along with other Brethren, to whom he kept declaring that he now intensely desired his passing. He falls ill at Ilfeld. When one of those standing by said, "God forbid, Lord, do not leave us desolate," the blessed man, with an almost indignant expression, replied: "Come, Brother, what is it you say? For what reason, I ask, did we take up the habit of penance? For what reason do we strive to be mortified all the day long for Christ, if not so that through these labours we may emigrate to Christ as quickly as possible? It is my wish to travel by a gentler road and to arrive more swiftly at the sight of the face of Christ, which I have always longed for." At these words, when his brother was consumed with heavy grief and mourning, He consoles his grieving brother. the blessed man, consoling him, said among many other things: "For this reason, my brother, we renounced all things for the sake of God — because we knew with absolute certainty that we would die; nor shall we be able to receive the desired reward for our works unless it happens that we depart hence through the taste of death."
[22] Then, when he had been anointed with the oil of holy unction, he gave the kiss of peace to all the Brethren, saying thus: "I indeed, out of zeal for the Order and for the divine honour, have sometimes spoken more vehemently to certain persons; He asks forgiveness. wherefore, if I have offended any of you, I ask that he deign to forgive me." To this no response was given in words, but in weeping; and when all were stricken with grief, shortly after he spoke thus to his brother: "My brother, I hear a voice saying, 'Go forth to meet him.'" And after a further interval, when his brother, who was sitting faithfully at his side, asked him what hope he had, the holy man replied in Latin: "I have great hope; for now I would not wish to remain in this exile even a little longer for the sake of the whole world." After this he rested a short while, and with the eyes of his mind opened, he suddenly said with immense exultation: "The messengers of the Lord my Creator are coming." Having said this, He dies. on the Ides of January he migrated to Christ, in the year of the Lord's Incarnation 1127, and approximately the thirtieth year of his age.
[23] Furthermore, Gerberge the Abbess, the daughter of his uncle — of whom we have spoken — loved the holy man uniquely. When he was departing from her, she often urged him to visit her, either alive or dead, within a short time. To her, therefore, at the time of his passing — He appears at that very hour to his kinswoman Gerberge in Westphalia. which took place in the diocese of Mainz — he appeared in the monastery, adorned with wondrous beauty and crowned with a golden diadem. She, not knowing of his passing, asked him, saying: "What is this, dearest one, that you walk about so crowned?" And he replied: "Know that I have just now, without any delay, without any peril of severe examination, migrated to the palace of the supreme King, and therefore, as a son of the King, I am clothed with blessed immortality. And lest you doubt this in any way, behold: recognize the inscription arranged upon my diadem." She looked, attended, and read what was written therein in this manner: "The Lord has clothed me with the garment of salvation, and with the robe of gladness He has surrounded me, and as a bride He has adorned me with a crown." Then she understood that this was a divine oracle, and immediately she reported such a passing to the Brethren at Cappenberg and had Masses celebrated for him. Afterwards, within ten days, Lord Otto the Count came and joyfully announced to all the blessed passing of his brother at the very hour in which he had appeared to his kinswoman.
[24] There is a place called Eltene, in which a multitude of holy women dwells; A toothache cured through his patronage. one of them was suffering from a most severe toothache, and having no remedy, Blessed Godfrey came to her mind, whom she had known while he lived. She therefore began to implore him with her whole heart's affection, that by his prayers before God he might relieve so great a pain. A marvellous thing: for immediately all pain vanished. A certain one of our Brethren was also afflicted with the same pain, Again. who had been a familiar friend of the holy man while he was still alive; as soon as he invoked our patron, he was cured.
[25] There was near Cappenberg a certain pastor leading a devout life. He at a certain time was sick unto death, and in that illness he was beset by phantasms of a multitude of evil spirits. When at last he was given up as hopeless, in the night he was admonished of his own accord to visit the place of burial of that same Count Godfrey, Likewise another grave illness. and to be refreshed by the good man's charity. He did this, and immediately felt himself whole in his entire body, and the phantasmal delusion suddenly fled from him.
[26] There was a certain priest among our Brethren whom fistulas had so weakened over many days Another likewise. that he could scarcely move; he was carried to the church by the hands of others. Meanwhile the anniversary of Count Godfrey occurred; and behold, that Brother, crawling with difficulty to the church for the vigils to be celebrated in honour of the man of God, reached the choir. There, from his inmost depths and completely suffused with tears, he besought the Author of salvation, that through the intercession of the man of God he might merit to receive his health. He prayed and was heard; for without delay, with Godfrey's aid, the disease presently began to vanish, the staff was cast aside, and health followed.
[27] A certain brother roused by him to prayer. When one of our Brethren, having risen rather early to proceed to the morning hymns, happened to sit back a little upon his bed, and with sleep suddenly falling upon his eyes, the procession went out without him. Immediately the man of God appeared, radiant, to the drowsy brother, and calling him by name said: "My brother, rise as quickly as you can, for the community is already entering the choir." At his voice the brother immediately rose and with hurried step followed those who went before.
AnnotationsANOTHER METRICAL LIFE
By an anonymous author, from a very ancient Cappenberg manuscript.
Godfrey, Count of Cappenberg, afterwards a religious of the Premonstratensian Order in Westphalia (Blessed). BHL Number: 3577.
By an anonymous author, from manuscripts.
Section I. Blessed Godfrey dedicates himself and his possessions to God.
Preface. Breathe, O pious Spirit, and circle through my inmost being; Guide Thou my right hand, and begin the song. Let us commit to parchment, in the art even of a poor metre, According to our measure, the servant of the Lord. Of Christ's faithful and pious worshipper, Godfrey, Who was the glory of the Church and the sun of his fatherland; From whose life all Westphalia shone: A man deservedly famous gleamed in the darkness. Blessed Godfrey's lineage. This man, quite illustrious, of royal nobility, By the lamp of his magnificence, was an angelic man. He was a true Count, because by deed he accompanied the thing itself, And adorned the office of Count with merits. Trusting in the Lord, and laughing at worldly joys, He was not puffed up by riches, but rather practised abstinence. He spurned and cast aside all things; Contempt of the world. He made dwellings for the Saints Of Christ, for the poor, for the Brethren, for pilgrims. He commanded the castle to be transformed and emptied Of the company of robbers and the fear of war. He changed the temple; he dedicated the castles to the Converts, And caused them to sing with perpetual praise. Then with open hands he distributed his goods to the needy, Works of mercy. Commanding the Brethren constantly that widows Should be supported and all the destitute should be fed; For he cherished the wretched as his own children. 25 All orphan girls, great and small, He nurtured as a father, for he grieved on their behalf. The fulfilment of the commandment — love toward strangers — Moved the holy man; for his house was open to them. To these the blessed man also bestowed the help of food, A man who was eyes to the blind, a staff to the feeble, A patron of fathers, a pious consolation of mothers, A man who was the strength of the young and the protection of the aged, A man sacred and just, though adorned with piety, A man good and patient, doing nothing blameworthy. The gifts of his honour and valour — How shall I enumerate them, when they are without number? He himself built a house to which the pious man led throngs Of the members of the Lord, whom I have just now commemorated. For them he washed their feet, set out a table with bread, And distributed coins to each, as he was able. Nor did it suffice him that his mind, seasoned with salt, Thus came to the aid of the poverty of the destitute; But also, having become poor himself, Obedience. to the actions of a poor Brother He cast himself down, and performed all things. He would obey all that the rule of the Father commanded, Prompt to endure hardships at the orders of a Prelate, At whose command, with fatherland and home left behind, Most devoutly he endured exile. Angelic in countenance, venerable in his poor garb, 50 Poor — to the poor a shade, a remedy, and food.
AnnotationsSection II. He is harassed by his father-in-law.
But because (as you know) the envious enemy ever rages, He does not tolerate these things; he pursues such deeds. He stirs up arms from without, casts darts of treachery within, He contrives scandals, and attacks with what he can. He rouses a certain man — a person I call fearsome — Terrible in arms, skilled in villainy. This man presumed to assail the man of wondrous praise, To shake him with arms, to attack him with fraud. He was, however, the father-in-law of that very man, whence he owed Aid rather, as a partner of the bond. But the breast of the plunderer, practised in deceit and greedy, Does not regard his son-in-law in view of his crimes. Nay, he inflicts threats, terrors, and acts of plunder, The father-in-law assails him with arms. With chosen soldiery he aims at destruction. But the supreme Guardian, accustomed to defend the just, Mocked the arrogant man and drove back the covetous one. Who, in the manner of Saul, raging with great fury, Raged against the servant of the Lord, bereft of reason. But just as David avoided the plots of Saul, So the Lord brought to naught the crime of the reprobate. Moreover, the ancient dragon persuades the wicked man To bring suit against his son-in-law, reciting a fictitious claim. He demands a fictitious debt from him in court. For he demands that debts subtracted from him be recorded, Wasting away with envy, having no basis in reason. 75 For he owed more, the one who was demanding debts; And this was shown in a short time by reason itself. For the eloquent man, second to none in virtue, Summoned to the court, though not by his own desert — It is more certain than certainty itself that he shone with eloquent speech, And proved to be the guilty one the very man who had accused him, Confounding the villain, wavering in no fear, Godfrey refutes him. But powerful in reason and shining with justice. Thus for Thy sake, O Christ, this Saint is exalted, Perfecting himself through evils, piously enduring hardships. That he might be worthy of the laurel, he is made equal to gold, Which the varied flame purifies from dross. And the enemy, unwilling though skilled in treachery, Increases his merit while preparing his destruction. With as many assaults as he attacks, with as many lessons He educates this man, unwillingly and grieving greatly thereat. But because virtue corrects the foolish mind, So this man, having compassion, corrects his wretched father-in-law: "Why do you rage, wretch, He rebukes his avarice. whom vain glory vexes, Whom the plague of avarice and envy burns? Why do you so greedily pursue riches, you miser? What is the condition of man? Is it not decay and ashes? However rich you may be, will you live forever? Or has anyone ever carried a heap of wealth to the tomb? Does it not remain to die? To what honour, tell me, does death show mercy? 100 Whatever we are, are we not cinders and dust?" But the pain of punishments did not correct the miser; Thence a fiery intensity, He impresses upon him the punishments of hell. thence a chill of cold. Thus the wicked man is constrained, so that now he suffers from cold, And alternately flame rolls through the pitch. There the worm gnaws with its bite, the serpent and viper wound, Where there is ever weeping and unceasing terror. When teeth gnash, the depths of hell laugh at the gnashing; Now, at this opportune time, consider such things. Take heed lest shameful gain prepare heat for you, And what torments avarice nurtures. If, drawn forth from your limbs, you shall come to the places of mourning, Death binds you utterly, with no hope of return. Then in vain shall you pour forth tears, or beat your breast; For who then redeems? There death does not destroy, Where the tormentor endures and heeds no tearful prayer, In the face of the demon, with sulphur and ice. Now restore their own to those whom you have defrauded or wickedly despoiled, And from your own give. So, I beseech, take care to avoid future evils; He exhorts him to repentance. So fear what is to be feared, and now shun what must be shunned. Weep for what has been committed, and so you shall escape the abyss; You will find pardon too through these fruits. Thus the wise man was singing his charms, but the asp refused To hear, accustomed to lie hidden in frequent darkness. 125 This man teaches of eternal things; that one delights in a foul cavern, While he lurks in the hellish pit of his heart. Whose end was such as was decreed by .... Who destines the reprobate to infernal destruction. But the servant of the Lord, upon learning of the tyrant's death, He grieves upon hearing of his death. Gave himself over to weeping, and grieved like David, Knowing truly that such torments await one Who has not repented nor restored what he seized. So this man, touched by the affection of piety, was revealed through weeping, Who grieved over him to whom he had wished evils. Behold, I shall follow the examples which the life of pious fathers Sets before us, as the page records. Samuel loses his primacy, and the guilt of the people He mitigates with prayers, lest the wicked nation perish. When the people rage, they threaten to stone Moses; Yet he renders aid to the fierce ones with his prayers. These examples of goodness the life of our patron follows, To be reckoned equal to the saints aforementioned.
AnnotationsSection III. Franco the abductor threatens him with death; servants and friends raise various objections.
Here let it not be omitted that he is rightly called a Martyr, That servant of God whose throat Was subjected to the sword of the plunderer in hope of combat, In hope of martyrdom, unafraid of the blade. And when Franco had now seized and carried off his wife And would not allow her to be brought back, The holy man went forth weeping to meet the abductor, 150 ..... Perhaps by the road: behold, a pious mind is manifest. When that raging man hurled a thousand insults, He offers his throat to the one threatening death. And turned against the servant of God to seize his sword-hilt, Drawing his blade to accomplish the heinous crime, This man prepared his neck as a token of blood. When the Count bore this, the wretch checked his right hand, And not completing his hatred, held back his sword. Yet this man, fervent in his vow and with his whole heart, Was a rosy witness, purple with blood. Rightly is he crowned to whom so firm a mind was given, Whose faith was strong, and whose hope was solid. Within, his servants vexed him, who forbade his undertakings, And as they protested, they raised many murmurs, Saying: "Why do you presume to endure this? This madman has utterly lost his wits. Behold, we are left desolate and as though beheaded. He is considered a fool by his servants. Who now (O crime!) will be our lord? Let us therefore seize him and subdue him with chains, Until his senses return, so that he may not act so foolishly." He greatly errs who thus abandons his own people, Rather than escape or bear rule. Thus battered, the blessed servant of the Teacher Endured all things, and thus piously admonished them. But our Bishop, again a counsellor not upright, Counselled the Saint, pressed him, and wished That this place should be preserved and another given instead, He resists the Bishop who dissuades the dedication of the castle. Resounding with the praise of God, and fitting in its purpose. Saying that losses accrued to the Westphalians from the destruction Of so great and magnificent a place. The rest acclaimed this and burdened the Saint, While they disparaged him with various schemes. But in vain, as if they could shake him Like a cedar of Paradise, so as to uproot him. While he lay open to missiles and was battered by complaints, He rose above all, and sustained no evil. That memorable man stood founded upon the rock, Not fearing the blasts, despising the floods. And he answered them, as though they were truly Pharisees: "In vain do you strive to turn me, a servant of the Lord, From the vow I have begun, as though from folly: I have determined to render what I have rightly resolved. This very castle, from which violence, war, Slaughter, and various acts of plunder have issued — This I shall utterly transform and dedicate to Christ, That songs worthy of God may resound within it. No one's terror, nor anyone's error, Shall remove this from my heart, with God at work. Must I suffer that wicked plunderers Should seek their hiding-places here and carry on their ancient foulness? Must I suffer that many, despoiled, On account of the evils they have endured, should wear out our threshold, Bewailing themselves and crying aloud to heaven, That the Lord, the Judge, may punish this crime — Lamenting and praying with bitter heart That this place may perish and the Count may die? Shall I, I ask, permit this without repelling the plunder? Far from it: I shall not suffer it, lest I be made guilty. Only, O Christ the King, may this place please Thee, Which I bring as a gift to Thee with sincere love." But neither did he withdraw solace, nor sweet .... When the humble leader gave hope to his servants, Saying: "Rather rejoice, and fear the Lord; Behold, I give myself back to God and to my Lord. And let them be joined to me, and let head and members follow: Whoever follows me becomes my equal. To the persons of servants is given an equal share of the crown; Indeed a greater one, if one should be more worthy. One faith, one baptism, and one God, However humble, renders him like unto Him. Attending to these things, turn your minds to Christ, Who, without regard to persons, gives His good things to each." Some of the servants become religious. By these words certain men were set on fire and followed the Lord, Marvelling indeed at the words and the faith of the man.
AnnotationsSection IV. His religious virtues.
To this man was granted an abundant grace of tears, For he would weep to himself, bearing the vows of his prayers. 225 Indeed he also wept when the community was eating, Sitting there himself, He weeps continually. and eating but a little. For he fasted frequently, and subdued his body, He willingly drank bitter things, often drinking draughts; And the Brethren marvelled at the lamentations of the Blessed one, That he did not cease, even when he took his food. And one says to himself: "Why does he weep so?" Even at mealtimes; the reason. I think it is because he sees the worship Of Christ flourishing, and he himself rejoices to see it Here, where previously no one could have thought That such a good could come from a mountain of robbers And a house of plunderers. The holy man weeps on this account. Or else he also mourns, and intimate grief afflicts him, From the desire by which, held in this present Exile, he longs to live with the Almighty, With the world set aside and the body laid down. Nor is he consoled, until he utterly merits To enjoy this gift and perpetual good. Or at times he weeps for both causes in turn, Now remembering thanks, now hastening to die. And rightly so: for both causes commend themselves With the title of faith and the abundant grace of God. These things he related to me who, being present, noted down What I have recounted, pondering and reciting them to many. He himself, quite steadfast in his purpose of piety, 250 Opposed the sluggish and gave this teaching: He exhorts his brethren to rigour of discipline. "Let us strive at every hour toward the things that lie ahead; Let rigour and the vigour of our purpose prevail everywhere. Let no one grow weary; let each be prepared for hard things; Let no one be dissolved: an ample crown is given. I am gratefully moved by the integrity of the Order, But I shall be diligently sorrowful over any lapse. I set before you a standard concerning the Order, not to be feared: Let each one take the example, that he may be wise. Do not those who have entrusted themselves to a river by boat Drag their prow upstream along the river's edge? Why? Because they are driven back by the waves and are by no means allowed To run at will amid the rushing waters. The force of the waves, the violent thrust of the waters, Drives the course of the ship and draws it downward. By such an example, Brethren, in the spiritual Order the matter is conducted, if one perceives it rightly. Behold, we labour that we may advance in the Order; It is permitted by our purpose; nothing forbidden is done. Religion flourishes, mutual love is fervent, All look forward, and despise the pathless ways. But after fervour I fear that lukewarmness will remain; In the end I foresee that you are prone to this vice. You who are standard-bearers, steadfast and severe, Let us not stand in this battle-line with sloth. 275 With helmet and shield, let us wield a sharp sword; Let the lance be also in our right hand, with the quiver. Let neither the covering of the breastplate nor the edge of the spear be wanting; Lest in this warfare vices should strike you. Let us not turn our backs; rather, let us put the enemy to flight, So that posterity may see what path to follow. And if it does not wish to follow, let it not be reckoned As our fault, since the way lies open as guide. The Saints of old were vexed, yet never overcome, By no torment, no entreaty, no bribe. Let us admire the footsteps of these men, and let us not be slothful, Strengthened by hope, to endure all hardships." Thus this Blessed man addressed those who wavered, Kindling the lukewarm and strengthening the fearful. Truly praiseworthy, a man plainly to be magnified, Who moved hearts by his word and taught profitably. But who would marvel if he is held famous for his teaching, His teaching and eloquence. A man so conspicuous, so innocent in his conduct? His doctrine was medicine to the afflicted, Persuading sweet things, drenched with the shower of the Spirit. With a joyful heart and a polished tongue he shone, Edifying many and gladdening hearts. And Father Norbert himself, eloquent with his sacred mouth, Was astonished at that gift, which he by no means kept silent. For, congratulating, he said: "When, wearied by much speaking, 300 I shall have grown faint, I shall be marked by hope; This man, eloquent in tongue and profound in sense, Shall be a Teacher in my place; indeed, he will be capable of this. For just as a weary stag rouses a companion in the herd When the one who fears the mouths of the hounds flees in vain, So he will run forth in my stead, and with his practised tongue Will profit, instruct, and educate many." The holy man heard what he desired to keep, For it did not escape him that God had thus taught: "That I am gentle and quiet in heart and humble, Learn from Me, perceive, and understand." Rest remains for the gentle — the inner repose of quiet — Those who have been humble in heart, like unto Me. Moreover, this man was mild, without the turmoil of strife, Gentleness. Obeying these words and free from arrogance. The greater his nobility and worldly power, The more brightly he shone in humility before his servants. Humility. He shuddered with alarm when someone repeated the ancient Title of Count: "What, I ask, are you doing? Why do you trouble me," he said, "and burden me with such A name, which I dread and by which I am the less moved? For I did much evil under such a name; This title of Count was an obstacle to lawful conduct. This is now to be lamented and expiated with weeping, That tears may cleanse the stains of the soul. 325 Henceforth I am called your servant and minister, Who have embraced new things and set aside the old."
Annotationsa. Perhaps "Ac."
Section V. His dominion against the demon.
Many good deeds of the illustrious man can be commemorated, Whence the splendid life of the man may be known. Concerning his deeds a truthful witness said to me: "Come, who could tell how great this man was! Let anyone who has experienced it believe: for if you wish to believe, The great merit of the man is clearly proven by my experience. It would not be so great a thing if, when I was suffering illness, He stretched out his right hand and the evil immediately fled. I would not so marvel if, being blind, I were borne into light, If, being lame, I were set straight, if, being weak, I were raised up, As much as ... he did by restoring me, The demon grievously vexes a novice. Encouraging me as he ate, and healing me with his gaze. For when I had fled the world and sought Christ, A grievous demon vexed me exceedingly, Continually assailing me and tormenting me with such pain That I wept, groaned, and nearly fainted. And when I sought the Saint, I was immediately free of the enemy: The demon is put to flight by the presence or voice of Godfrey. Through the merit of the just man, the demon departs at once. If only he were heard or seen, I was free of the enemy: for the serpent fled. By the voice or the mouth of the man, the violence of the cruel one perished: A grace so sublime, rightly a cause of utmost wonder. Rightly was he worthy, before whom the malignant plunderer 350 Could not stand at all, fearing judgment. So sacred a countenance the apostate greatly feared, And fled in terror, lurking in the darkness; And in the neighbouring places, struck by the thunderbolt of his reverend voice, He was terrified and driven out — which is done with good reason. For although the enemy pressed fiercely and burdened the Brother, Weighing upon his shoulders and his trembling limbs, By right he yielded, fled, and suppressed his furies, When there was present one who could easily Command the enemy present with powerful virtue, Whose very countenance was for the enemy a share of destruction. The lost robber sensed the Almighty present In the face of the Saint and in the voice of justice. Behold, a bright light puts to flight the horror of darkness: The dull Satan loses his vain ambushes. Glory to Thee, O Christ, may it shine forth in Thy Godfrey, Who art accustomed to glorify Thy humble servants. Who dost declare so great a sign, worthy of so exalted a poor man: Therefore, that he may be more illustrious thereby, Thou givest him the dew of Thy word and the vigour of a tongue By which he may teach the fearful and know how to unlock. Godfrey exhorts the novice to constancy. Thus he consoles, as though he gazed into the heart, While by the power of God, this man's heart lies open to him. To whom the wise man says: "My brother, when your mind Is so burdened by the various snares of the demon, 375 That you now believe yourself to be succumbing — do not, I beg, yield, But by struggling with hope and the powers of faith, Stand steadfast until this assault passes, Until this pain and groaning utterly vanish. Perhaps you cannot even pray; yet do not on that account become Faint-hearted, but groan with tears. If you are not even granted the power to weep, let patience be held fast; Let your mind endure until grace returns — Until the time of weeping gives way to the time of mercy. That is present to the soul which has pleased the Lord. Let Him be awaited here, who strikes and also heals, Who gives life to what is dead and makes glad what is sorrowful." Thus that honeyed mouth, skilled in sweet speech, Sounded sweetly and gently admonished. O man worthy of God, renowned for a blessed triumph, Receive the humble prayers of your servant. These things I have related of you, but in the manner of an unskilled poet; The author invokes him. I am overwhelmed by the weight of the noble subject-matter. Now therefore, sweet lord, I pray that these few words may please you, 394 So that at length I may see you and your fatherland.
Annotations