Otto Of Bamberg

ON ST. Otto of Bamberg

YEAR 1139.

PRELIMINARY COMMENTARY

Otto, Bishop of Bamberg, Apostle of the Pomeranians, in Franconia (S.)

BY THE AUTHOR J. B. S.

§ I. On the Writers of the Acts of St. Otto.

I begin this Commentary from the very writers of the life of St. Otto, almost contrary to our custom, who are wont to discuss the other matters first. To this the diversity of the Writers compelled me, and in accurately distinguishing, discerning, and separating them, a difficulty greater than can easily be believed; whence too another arises in resolving the preliminary controversies, for the explanation of which a distinct knowledge of the Writers is altogether necessary. The aforesaid difficulty I judge was introduced especially by the interpolators, to whom it pleased to amplify, polish, change, join, augment, or contract the monuments venerable for their antiquity. The latest of these and last in age was Andreas, abbot of Monastery of the Monks near Bamberg, thirty-sixth in order, says the manuscript catalogue in Gretser, page 377, whose elogium is this: Lord Udalric being taken by a swift death, Andreas, sprung from Staffelstein, is substituted in his place in the year of salvation 1483, on the very day of St. Dorothy the virgin. He, from his earliest instruction, through his predecessors, in holy reformation and the observance of religion, being well instructed as by a paternal art, in the probity of morals and the honesty of life, as a good president of the games, in good working followed the feet and footsteps of his predecessor fathers. In the increase of spiritual and temporal things he perfected most useful buildings, with a notable library. At length … he died on the 23rd day of the month of October, in the year 1502. Thus he.

[2] But Bucelinus, in Germania Sacra, volume 2, page 236, assigns him the thirty-seventh place, published by Jacob Gretser in the year 1611: thus writing: Andreas, sprung from the nearby town of Staffelstein, a man no less famous for religion than for erudition, presided with the highest praise for twenty years, to be called the chief of all the abbots of this monastery. Most happy also in economic study, he built many things; he dug many fishponds, augmented the library. He himself also composed a great work of the Saints canonized from the Order of our Holy Father: likewise a history of St. Otto the Bishop in 4 books, and a treatise on the Virginal Conception. He died on the Kalends of November, 1502. These things a little more fully in Brusch, who preceded Bucelinus, On the monasteries of Germany, page 91, but in this he here erred, that he did not notice that before the Kalends of November is set an X, so that it is the 10th of the Kalends of November, which is the true day of Andreas's death, as we have just seen from Gretser. From these things at least the age of the Writer is certainly had, inasmuch as he held the prefecture of the monastery of Monastery of the Monks from the 6th of February of the year 1483 to the 23rd of October 1502, that is, for nearly twenty years. And this is the Andreas, whose collection from a manuscript our most celebrated writer Jacob Gretser first published and inserted into his Saints of Bamberg in the year 1611, whence it passed into the posthumous and most ample Surian edition of the year 1618, since in the earlier one of the year 1573 only a brief summary of the Life of St. Otto, arranged by I know not whom, is found.

[3] another Andreas by Valerius Jaschius in 1681, That edition of Gretser obtained a most well-deserved esteem among the learned, nor would there have been much thought of another lucubration of Andreas, had not Valerius Jaschius the Pomeranian, Licentiate of Lutheran theology, brought forth into the light a new one, and as it were opposed to that of Gretser, from membranes inscribed to Benedict, bishop of the church of Cammin, in the year 1681, received without doubt from the papers of Cramer, who had often cited the same in his Pomeranian writings, shall I say, or had rendered it in bad faith, for that cause more than once corrected by Gretser. Behold therefore twin lives of the same author, abbot Andreas, in very many things most diverse, inscribed to different persons, dedicated with discrepant letters; in a word, the works of one man almost mutually opposed to themselves, in comparing which the aforesaid Jaschius spent no small part of a good large volume, in various places of his annotations importunely bringing forth things no less inept and odious than Cramer had done before; being wont everywhere to gnaw at the integrity of the Catholic religion, so gloriously preached by St. Otto to their ancestors. These things cursorily and in passing; for we do not undertake to treat matters foreign to our purpose; our Andreas is to be contemplated by us, that we may reconcile him to himself, or at least his work, if it can be done, to the work.

[4] They inscribe their Lives to different persons, Gretser brings forth this title: The Life of St. Otto, Bishop of Bamberg, and apostle of the Pomeranian nation, written in four books, by Andreas, abbot of the monastery of St. Michael near Bamberg. The title of Jaschius is thus conceived: Of Andreas, abbot of Bamberg, on the life of St. Otto, bishop of the church of Bamberg, and apostle of the nation of the Pomeranians, four books. Whether in both manuscripts the titles were thus expressed to the letter, I neither ask nor dispute; from the dedications it is certain that on both sides he is called Andreas, and the same abbot of Monastery of St. Michael. Thus sounds Gretser's: To the venerable and suppliant father in Christ, John Macarius, Guardian of the Seraphic Order of the convent of Bamberg, a most constant proclaimer of the word of God, brother Andreas, humble servant of the brethren of the monastery of St. Michael the archangel, of the Order of St. Benedict near Bamberg, greeting and charity. In Jaschius I read thus: To the most reverend Lord, and truly most worthy of God, Benedict, by the grace of God, bishop of the holy church of Cammin, Andreas, humble servant of the brethren of the monastery of St. Michael the archangel near and outside the walls of the city of Bamberg, in him who is the way, the truth, and the life, prays to find the way, the truth, and everlasting life.

[5] These things are very different, nor less different is the discourse of each dedication, in the dedications although some things shine through which persuade that the letter of the one was seen by the other. Behold the beginning of Gretser's Andreas: I have been zealous to obey your petitions, venerable Father, as far as the slenderness of my knowledge permitted. For you asked that I should unlock, with a more open meaning, the life of our most holy father Otto, bishop of Bamberg, written indeed in a distinguished and elegant style, namely by Ebbo, a monk of our monastery, as he heard it from the mouth of the venerable and God-beloved priest Udalric, and also of Sefrid and Tiemo, anciently published in the manner of a Dialogue, but in certain places so obscure to a weak understanding, that it is difficult to see whither the discourse tends, and in some places discrepant from itself. Now compare Jaschius's: You require of me, Father to be remembered through the ages, and Bishop most renowned in the world, that the signs and portents which the divine clemency, in new times, wrought through the most renowned, now forever holy Otto, bishop of the church of Bamberg, and in our times apostle of the Pomeranians, investigated with the most diligent care, to the praise and name of the life-giving Trinity, and also to stir the minds of the Lord's people, as the liberal and God-making Trinity shall grant, I should strive to note down in sheets. A vast and gaping, not to say partly false, discourse.

[6] These would suffice as a specimen, were there not here another thing remaining to be investigated, handing down contrary things concerning the ancient writers. which compels me to dig deeper. I seek the source itself, or the sources, from which Andreas drew his materials, whether one or two; which indeed have already been almost assigned, but which are not uniformly described in each dedication. Hear Gretser's Andreas: Sefrid, that blessed man, more aptly explained what Bishop Otto the saint did among foreign and barbarous nations, because he was more conscious of these to himself, and how he dwelt at court with the Prince, or by what opportunity he came to the court, and thence to the dignity of the pontificate, being a courtly man and nurtured at court. But Tiemo, a simple man: like Jacob dwelling in tents with Rebecca his mother, more clearly declares, as a cenobite, what the Bishop was wont to do at home, and concerning the foundations or renovations of cells and monasteries …. But Ebbo, priest and monk of our monastery, described the life of the blessed man Bishop Otto, as he had been instructed from the mouth of Udalric, priest of St. Giles, in a sufficiently elegant style. And Herbord the scholar most brilliantly worked out the life of the aforesaid Otto in a certain little book, in dramatic verse or even prose.

[7] Here in their genuine colors are painted to the life those first ones What Sefrid and Ebbo furnished. who transmitted the deeds of St. Otto to posterity, and of whom the first three, if not entire, at least mutilated or interpolated, survive: where I would wish it diligently observed, that four chief heads were illustrated by them: 1, the access to the court and the promotion to the episcopate; 2, the foundations and restorations of monasteries and cells; 3, mercy toward the poor; 4, the Pomeranian mission. Concerning his origin, and concerning the deeds done in adolescence or youth, Tiemo or Sefrid a few things cursorily. But the many thorny and involved matters which he had to treat in the time of his episcopate with Henry IV and V, with other Bishops and Princes of the empire, with Catholics and Schismatics, seem to have been studiously neglected. And let it suffice to have intimated these things in passing. This place demands that we weigh the related words of Andreas with the opinion of the other Andreas. You hear Ebbo there, and heard above, writing in an elegant style; but indeed that same one in Jaschius puts on other colors: But the account of the other Ebbo, he says, though supported by the truth of the matter, yet seems almost to lie so on the ground, that whoever of the wise could have tasted something hence, would be loath to incline further to it.

[8] Concerning the latter diverse judgments: For my part, what this Andreas means here, I do not perceive clearly enough; but it is a marvel indeed, if one and the same Andreas, so great and such a man as he is described by Brusch, Bucelinus, and others; a marvel, I say, if he could bear such opposed judgments concerning the work of Ebbo. Nor does another passage of the same Jaschian Andreas agree more, when he says on page 3: There is added also that Ebbo of venerable memory, priest and monk of our monastery, second to none of the moderns, attempted the same business, upon whom, if he himself had laid the last hand, my littleness would altogether have laid a finger upon its mouth concerning this. Nevertheless the sequence of the whole history, accommodating my faith to his words, I have adhered to his footsteps, apart from those things omitted by him, which two most celebrated men, worthy of faith, supplied, namely Tiemo, Prior of our monastery, and Sefrid the priest, speaking in the manner of a Dialogue. These things, however barbarously said, whoever reads, doubtless conceives with me, that Ebbo was the first writer of the life of St. Otto, but of an imperfect work, which Tiemo and Sefrid had to supply; whereas, on the contrary, those two eyewitnesses must have first elaborated the commentary on the deeds of St. Otto, from which perhaps Ebbo received some things, and polished them, augmented and adorned with those things which he had learned from Udalric. This is most true, that the Andreas of Jaschius adhered to the footsteps of Ebbo, whence he so greatly deviates from Gretser's, who took the chief part of his work from the Sefridian history.

[9] the difficulty of drawing out from each of the two Andreases. For the rest, as I was already saying, we have all the ancient writers, known by their names, who treated of the life and deeds of St. Otto, and would that those Andreases, compilers of several into one, had transmitted them to us genuine and uncorrupted, as the true Andreas of Gretser not obscurely confesses concerning himself: Whence, he says, whatever writings, conducing to this work, I could find concerning him, I was zealous to collect into one, and sometimes expressed the name of the author. This the edition of Gretser has as its peculiarity, that often, in the margin, the names of Tiemo, Sefrid, and Ebbo are added; which whether they were added accurately enough in the copy of Gretser, could certainly be defined, if the entire works of each survived. But indeed since either Andreas himself suppressed the ancient things, or others thought they should be neglected, we are reduced to this, that it is necessary to investigate many things by groping and as it were divining. On this especially turns the hinge of our inquiry, that with what diligence we can, we may examine, whether the primitive lucubrations are sufficiently discernible, so that they can be sundered and separated from the additions of Andreas, and accordingly, that being left, be illustrated by us as the first and purer sources, all those things being added at the end which are not found in the more ancient, either because they were passed over by the negligence of the copyists, or because the praised Andreas collected them from elsewhere, to whom the discourse will shortly return.

§ II. On Sefrid and Ebbo, the writers of the life.

He who first submitted to the types the life of St. Otto, bishop of Bamberg, was that most distinguished man and most diligent collector of ancient monuments Henry Canisius, The life of St. Otto published by Canisius, among the ancient lections, volume 2, from page 324, but in so ugly, foul, and gaping an edition, that I should have utterly despaired of restoring it to its integrity, had not another printing of the same work opportunely come to aid, procured by Jaschius, cited already once and again, from which I judge the Canisian one has been restored by us sufficiently happily, not without gloomy labor. To it Jaschius thus prefaces, page 270: The relation of a certain anonymous writer, who was the companion and associate of St. Otto in converting the Pomeranian nation, no less than Udalric, as is clear from book 2, chapter 12, and book 3, chapter 11 at the beginning; collated with the history of abbot Andreas, who transferred many things from this into his books, and reduced them into order, as he professes, in such a way, that the things which Andreas has already reviewed, in plainly the same words with this anonymous writer, who is either Tiemo, or, as doctor Cramer thinks, Sefrid; or Tiemo as regards the first book, and Sefrid as regards books 2 and 3; who both flourished in the year of Christ 1120 and following, since the discourse of each, attributed by Andreas (namely Gretser's) to their persons, is related in these little books, etc.

[11] There is no doubt that here in most things Jaschius judged rightly enough, it seems to be blended from the dialogue of Sefrid and Tiemo: namely that the Canisian work embraces the Dialogue of Sefrid and Tiemo, reduced by another monk, I think, to the form of a history. For it most plainly contains those things which we gave above from the prologue of Gretser's Andreas, namely, what Bishop Otto the saint did in foreign and barbarous regions; likewise how he dwelt with the Prince at court, and by what opportunity he came to court, and thence to the dignity of the pontificate, etc. Finally, what the Bishop was wont to do at home, and concerning the foundations or renovations of cells and monasteries, etc. Furthermore, that he who first described it under the person of Sefrid was the companion and associate of St. Otto in converting the Pomeranian nation, is proved not only from the passages assigned by Jaschius, namely from book 2, chapter 12, our number 60, where we find it reads "we found," and in a similar way set elsewhere; but the same is clear from our number 92, "by us," number 110, "we," number 134, "I ascertained," and other passages, from which it would most certainly be detected that the composer of this history is Sefrid himself, did he not everywhere suppress indications of this kind, a third person being substituted in the place of the first, which in the edition of Gretser is constantly preserved.

[12] Moreover, the author prefixed a prologue, not found in the codex of Jaschius, which brings no small light for explaining our matter, certainly its author was not an eyewitness of the deeds; and certainly shows that he was not a witness of the Acts of St. Otto. I propose his last words: But there are written in this book those things which religious and most approved men saw with their own eyes done by him, and faithfully narrated to us, so that in the testimony of truth nothing of private love or favor may be inserted; but his works, which were done in God, may be brought forth with the utmost sincerity and truth, to the honor of God and the utility of the Church. Here by "religious and most approved men" I understand none other than Tiemo and Sefrid, who either by word or by writing faithfully narrated all things of which they had been eyewitnesses, just as the Dialogue expressed, of which Andreas wished some specimens to be preserved, in Gretser pages 184, 215, 224, 230, 237, 240, 246, and often elsewhere, which were studiously omitted by the Canisian collector, as also the incidental questions, here and there raised in the Dialogue, such as that concerning the death of a priest, in Gretser page 274, where a third interlocutor is introduced, Herbord, who in the proem adduced above is said to have most diligently worked out the life of the aforesaid Otto, in a certain little book in dramatic verse, or even prose.

[13] nor was the dialogue by two; Here a knot is presented to be explained; which, involved, will often hinder the readers, through the fault of Andreas, who obtrudes upon us in the oft-mentioned Dialogue two authors in some way distinct, of whom the one, Sefrid that blessed man, what Bishop Otto the saint did among foreign and barbarous nations, etc., but Tiemo, what the Bishop was wont to do at home, and concerning the foundations, etc., each severally narrated. For these things so present themselves to the mind, as if diverse works had been composed by these two, in the way in which they are more than once cited in Gretser's marginalia. Nevertheless, that this is a wrong idea of the matter, everyone perceives, who considers more attentively that two men indeed are here named, as happens in the colloquies of Cicero and others, but not diverse writers; unless one should most ineptly imagine to himself that that Dialogue was elaborated partly by Tiemo, partly by Sefrid, which would be most ridiculous. I confess that the last coil of the knot remains; who at last is to be said the author of the Dialogue, one or the other of those two, Tiemo and Sefrid, or some third? Lest we be forced to divine in vain, and, by citing more names in the course, to involve many things, this last difficulty must be altogether cut, in such a way that, without injury to anyone, the composition of the Dialogue be ascribed to Sefrid, but to the other anonymous writer the historical narration, composed from the Dialogue, as it was published by Canisius and here by us; which nonetheless we shall not fear to call the Acts of Sefrid so long, until someone has clearly demonstrated to whom they are to be attributed: for to whom will the work be claimed by a better right, than to him to whom certainly is owed the narration of the Pomeranian apostolate, that is, of the most illustrious part of the whole Otto-life?

[14] much less was it composed by three Gretser does not agree with us, who, because he had never seen Ebbo, could not pass a just criticism concerning the writers, as will now appear from his conjecture in the notations, page 379: But who is the author of that commentary on the life and deeds of St. Otto, which the distinguished man Lord Henry Canisius published in volume 2 of the ancient lection, it will not be difficult to determine, this history of Andreas being read; for it has not one parent, but three, Ebbo, Tiemo, and Sefrid or Sifrid, whom the Lutheran Preacher Cramer, in book 1 of the Pomeranian Chronicle, chapter 14, says was the scribe or notary of St. Otto. That the life published by Canisius should be ascribed to these three, becomes manifest from this, that the things which in the Commentary of Andreas are commemorated under the name of Tiemo, Sefrid, and Ebbo, most, if not all, are found word for word in the History in volume 2 of the Ancient lection. Thus far tolerably: false is what follows: For from the lucubrations of these three someone anonymous once wrote the life of St. Otto in the guise of a Dialogue, which Andreas augmented, supplied, distinguished, and rendered clearer, as he himself confesses in his preface. What Andreas confesses has been shown above. But others, Gretser proceeds, the form of the Dialogue being omitted, and the names of the authors being kept silent, and some things being cut away, composed this history, which Canisius brought to light.

[15] Several things displease, but that dissonance which we here touch consists especially in this, The work of Ebbo from a manuscript, far different from the dialogue; that Gretser wishes Ebbo, wholly unknown to himself, to be joined to Tiemo and Sefrid in the Acts published by Canisius, deceived perhaps by the marginal postils of the work of Andreas, sometimes confusing the narration of Ebbo with the Sefridian. But whatever be the case concerning these notations, or the conformity of Ebbo with Sefrid in not a few things, that the former differs very greatly from the Canisian life, I think can be not obscurely demonstrated from a manuscript never before published, which from the famous Paulina library of Leipzig, in the year 1683, the distinguished man Christian Daum the Lutheran submitted to Papebroch, known to the literary world by his notes on the life of St. Martin and other little works, copied by his own hand from a most ancient codex; which if Gretser had seen, he would doubtless have judged far otherwise. Furthermore, whether that be the true, genuine, and entire work of Ebbo himself, I for my part would not dare to state with certainty; but I am greatly deceived, unless in it are recognized the characteristics of Ebbo expressed by Gretser's Andreas. For you asked that I should unlock the life of our most holy father Otto, bishop of Bamberg, written indeed in a distinguished and elegant style, namely by Ebbo, a monk of our monastery, as he had heard it from the mouth of the venerable and God-beloved priest Udalric, etc. If these things fit our manuscript, it will be sufficiently manifest that we hold Ebbo.

[16] Three things especially come to be weighed; 1, that, for that age, in which the required characteristics are found, the style be elegant: 2, that it be clear that work was written by a monk of Monastery of St. Michael: 3, from the mouth of the priest Udalric. And concerning the style indeed there is no need to dispute at length; let the reader compare both lives here published by us, and even at the first glance he will confess that the latter, which we call Ebbo's, is both neater and more elegant than the former, the Sefridian. From the claw the lion. Thus Sefrid begins: Otto most blessed, of ever-honored and divine memory, drew his origin from Swabia. His parents, namely I mean the father and mother, etc. Now let Ebbo be heard: Therefore the blessed Otto was sprung from the province of the Alemanni of a noble stock and of parents free according to the flesh, the father called Otto, the mother Adelheyd, etc. These things concerning the style. As to the two other characteristics, in most express words in his prologue the author of that manuscript life claims both for himself, thus speaking: About to write therefore the deeds of our most pious father Otto, which I heard from the mouth of the truthful and God-beloved priest Udalric, I ask the readers, into whose hands perchance they shall come, etc. He calls St. Otto father, as Andreas does above; he was therefore a monk of the same monastery; the rest have no need of commentary.

[17] These things I judge convincing, but if perchance they do not suffice for anyone, collated with Andreas, but here and there abridged. there can be added a fourth argument equally palpable, from the very annotations of Gretser's codex, whosesoever they be; for if you compose Andreas with our Ebbo even with a light eye, you will manifestly perceive that fifteen chapters in all of Gretser's first book, except certain digressions, were taken almost word for word from Ebbo, as is there expressly noted. The long enumeration of foundations, which is very briefly touched by Ebbo, is received from Sefrid: at chapter 27 there is a return to Ebbo, to whom nevertheless in the course other things are ascribed, which I would scarcely believe to be his on the sole authority of the marginalia. The rule is known; that Acts are generally reputed the more genuine, the fewer episodes they are filled with. Throughout the rest of the first book the name of Ebbo is not marked, in the others a little more rarely; whether always rightly enough, the curious reader will discern from our edition collated with Jaschius's Andreas, and with the annotations added. It can be asked, whether those things which in the third book, from number 117, are subjoined concerning the signs and canonization, pertain also to the true Ebbo? For my part, to speak candidly, I do not think so, unless you should wish him to have reached a long old age. To me it is more probable that the compiler of the whole work, on the occasion of the canonization, copied the three books of Ebbo, and perhaps here and there abridged them, for the sake perhaps of the duke of Pomerania, who had required a history; but added of his own the things which pertained to the later signs, miracles, canonization, and elevation, and which it is certain were not found in the codex of Jaschius. But since the commentary of Sefrid does not proceed beyond the death of the Saint, I have deservedly judged that this, as the more ancient, should be placed in the first place, from whose collation with Gretser's Andreas you will understand that not without cause the work is called Sefridian by us, since he alone is mostly cited there, especially in the second and third books. The rest, which are to be said concerning Ebbo, you will understand abundantly from the following §, in which we dispute concerning the true Andreas.

§ III. On Andreas, the compiler of the other Writers.

We return to Andreas, the compiler of the more ancient writers, about to inquire first of all, The judgment of Jaschius concerning Andreas whether the same man wrote opposed things in the same work, whether the same man wrote diverse lives of the same Saint, whether the same man dedicated them to different persons, no mention being made in either commentary of the other? This Jaschius seems to have wished to persuade, page 382, where he undertakes to compare his Andreas with Gretser's, after he had subjoined Sefrid's anonymous work to his edition of Andreas. I should doubt, he says, that the author of this book was our Andreas (he means the book published by Gretser), and I should believe it interpolated by some monk, did not Gretser affirm that in his manuscript codex this name of his is found. To whom if we give faith, let us confess that that good Andreas first wrote this our relation, and completed it in the year 1487, but afterward wished to augment the same from our anonymous writer (he means Sefrid, or the Canisian life), and copied his second book (why not the third too) almost word for word, which was done in the year of Christ 1499, which afterward, either by the carelessness or the malice of certain men, was mutilated.

[19] These last things all too often happen, as daily experience teaches us; it cannot be admitted; but before I answer Jaschius, the epochs of each writing must be established. The Jaschian Andreas, whether the true one or the supposititious, appended this closing formula to his codex, page 236: Here ends the life, and concerning the miracles of the most holy and most pious Otto, Bishop of Bamberg and apostle of the Pomeranians. Written by me, brother Erhard Vetter, unworthy monk of the Order of St. Benedict, professed of Monastery of the Monks, of the diocese of Bamberg, in the year one thousand four hundred and eighty-seven, on the day of the exaltation of the holy Cross, in the provostship of St. Fides virgin and martyr. Nor do these things need any interpretation; the name of Vetter and the year of the writing are expressed all too roundly. The commentary of Jaschius is therefore, if not composed, at least copied in the year 1487, whether the dedication and title be genuine, or afterward added by another. And these distinctive marks of the Jaschian Andreas are most certain, but at the same time so discrepant from Gretser's, that the opinion of Jaschius seems paradoxical, that that good Andreas first wrote the relation published by him, and completed it in the year 1487, but afterward wished to augment the same, and published it in the year of Christ 1499. Now let us come to Gretser's Andreas.

[20] Concerning him Vossius thus has it in the Latin Historians, book 3, nor can each work be said to be of the same author. page 643: That Andreas was the thirty-sixth abbot of his monastery, and obtained that honor in the year of Christ 1483 … He put an end to the books on the life of Otto in the year 1499, as was added at the foot of the manuscript codex. His words in Gretser are on page 368: Here ends the fourth and last book, concerning the death and miracles of the most holy and most pious Otto, Bishop of Bamberg, and Apostle of the Pomeranians, in the year of the Lord one thousand four hundred and ninety-nine, on the very day of Barnabas the Apostle. Long and much will that Jaschius sing, before he persuades that this Andreas is to be confounded with the other. The appended reckoning seems to be confirmed by the dedicatory letter in Gretser, where Andreas himself thus speaks of himself: I have completed five lustra, since I had begun to write these things: obscurely, I confess; nor is what follows clearer: but three, since I took up the care of them, acting. If I grasp the meaning of the Writer; that he might show that he had noted nothing rashly or lightly, although a newcomer and stranger, he wished to teach that the matters were so well known to him, that this need not be feared, since he had then been in that monastery for five lustra, or five and twenty years, and had held the office of abbot for fifteen. I have not found a way by which I might explain the involved sentence more clearly. Thus therefore the reckonings are to be drawn. In the year 1483 he took up the prefecture, abbot from that time, for three full lustra or fifteen years, which lead us to the year 1499, consigned in the codex. I marvel, unless it be clear, that it is a paradox to make one Andreas out of those two.

[21] For these things alone (even if the rest were absent) are so proper to one single Andreas, while such opposed things are handed down. that they seem by no means able to be transferred to the other. Recall to memory the things which we lately exhibited concerning the diverse, nay contrary, dedications, inscribed to different men; I am deceived, unless you judge with me, that of those two Andreases one is spurious; not Gretser's, who betrays himself by so many indications; therefore the former, published by Jaschius. You will say that the same work could be inscribed by the same author to different persons. I do not deny it; but to put on sale in the prologues diverse and opposed things, this does not befit the same person. I know that Brusch in the Monasteries of Germany hands down that this Andreas of whom we treat wrote the history and life of St. Otto the Bishop in four books to the most illustrious Prince of Pomerania Boguslaus. For all I care, let him have written both to the King of Poland, and to any other. If everywhere he speaks the same, and in the same tenor and style, I shall by no means deny the same author. But here I am compelled to assert that one or the other is masked, and wished to lie hidden under the name of the other, as clearer and more illustrious. By what other arguments this can most evidently be demonstrated, from the collation of both works, made not perfunctorily nor drowsily, you will now perceive clearer than the noonday light.

[22] Andreas of Gretser follows Sefrid especially, It behooves us to remember that we have shown above, Andreas of Gretser himself confessing, that his whole commentary was compiled from Sefrid the Canisian, or from the famous Dialogue, and from Ebbo, and the first part of the first book received from Ebbo, the other from Sefrid and Tiemo, although disposed in another order, the two other books proceeding for the greater part from the same Sefrid. The Jaschian Andreas prefixed other things, added and intermixed other things, besides that the series of chapters is quite different in him. In chapter 1 he relates the mutilated preface of Ebbo, with the catalogue of the abbots from the time of the foundation until the times of the most holy Otto. There follows Ebbo interpolated as far as chapter 10: from chapter 10 to 21 he inserts disputations, which are not found in others. In chapter 21 he embraces seven of Andreas's chapters, from 16 to 22 inclusive. The rest differ at least in order. And these things in the first book. In the two following, the second and third, the Jaschian differs immensely from the Gretserian Andreas; for the latter follows Sefrid; the other, adhering to the footsteps of the other, is wholly Ebbonian, as he will manifestly detect who has collated the Ebbo published by us here with the pseudo-Andreas of Jaschius. Jaschius is to be pardoned, who, the work of Ebbo never having been seen, had to struggle in darkness equally with Gretser, attributing the Canisian commentary to Ebbo, which grew together from the Dialogue of Tiemo and Sefrid alone.

[23] Here again I warn that it is uncertain whether our Ebbo be full, genuine, and entire: the other follows Ebbo, but licentiously, let it be permitted to add, that after a long and diligent collation, I have observed this, that from the Jaschian Andreas and our manuscript Ebbo could without difficulty be restored to his integrity, did not the Jaschian Andreas toward the end of his prologue thus write: This, however, I have joined by myself and my own sweat, that the things too widely diffused I may constrict more tightly with modest brevity, and the things too strictly arranged I may dilate with moderate prolixity. I will say what I think. Ebbo in Jaschius is interpolated by that Andreas, of whatever sort; in our manuscript, perhaps by the carelessness of the copyist, here and there, for whose sake I know not, abridged. This is to be attributed to the calamity of those times and the license of unskilled men, of ignorance or malice, who could not or would not leave anything primitive, simple, or genuine, untouched. Thus the second book of the pseudo-Andreas in Jaschius, for the rest Ebbo himself, is augmented by four chapters, namely 12, 14, 16, and 17, which are missing in the manuscript: in the third book, no less Ebbonian, he is everywhere also more augmented, sometimes mutilated. Behold specimens. The first twelve lines of Jaschius are missing in the manuscript. Likewise the things which in this are said in number 71 are much more augmented in Jaschius. Again, in number 73, in ours are omitted some things said somewhat more invidiously concerning St. Norbert, which were had in the Jaschian codex, nay also in the Gretserian. In the following number too Ebbo is abridged, to be supplied from the edition of Jaschius. Other things are inserted on pages 182 and 183, whose place in the manuscript is at number 80. Thus at number 90 is omitted the history of Udalric hastening to the Veroni; whence some things are there badly connected: but on the contrary Jaschius is mutilated on page 197, to be augmented and corrected from the manuscript.

[24] as is clear from the collation made. I pass over the minutiae, as also the history of the prayers at St. Michael's for St. Otto, which should be placed at number 98. Toward the end the discrepancies are graver, and such as bring doubt, in which the genuine text exists. For the rest, from what has been said, it cannot but most evidently appear how far the Andreas of Gretser and the Andreas of Jaschius differ from each other; who, though in the first book they agree here and there, in the two principal books, the second and third, differ altogether so much among themselves, as Sefrid is disjoined from Ebbo, that by no probable reasoning can it be said that the same one Andreas was the compiler of each work, besides that I have shown above an open contradiction. Of miracles especially is woven together, in each Andreas, the fourth book, but at mere discretion diversely, so that they agree almost only in the prologue; which is no indication of the same writer. The first four chapters of Gretser are placed elsewhere in Jaschius. Here he relates hymns from page 236, concerning which there is nothing in Gretser. The lessons for the deposition of St. Otto, at the end of the life, pertain to Sefrid, and the rest are disposed altogether otherwise.

[25] I doubted for some time, whether it were expedient thus to print our Ebbo, Both writers ancient, here simply published. so that from Jaschius should be supplied the things which could seem to pertain to him from manner, order, and style, by inserting them in brackets, that they might be distinguished from the text of the manuscript. But since I have not yet perceived clearly enough, nor could anyone easily perceive, what is truly to be attributed to Ebbo, especially in books 2 and 3; but from elsewhere an ungrateful interruption of the discourse and mixture of matters is wont to breed confusion, disturbing the thread of the history; finally, since it is abhorrent to our purpose, who are wont to render the primitive texts of the authors, as we received them, sincerely and entire: I have preferred to review faithfully our Ebbo, such as he is, illustrated with due annotations, about to furnish matter to another, that from the printing of others, and ours, and from this commentary, he may be able to compose a true, genuine, and chronologically ordered history of the deeds of St. Otto; to which I dare plainly to trust that the pens of Bamberg will not be lacking. This is the plan of our labor. Sefrid, most deformed in Canisius, restored from the edition of Jaschius as far as it could be, explained with observations, we shall give in the first place; Ebbo, such as Daum found in the manuscript, in the second: to which will be annexed whatever from the edition of Gretser and Jaschius we shall judge worthy of new light. But concerning the writers let enough be said and disputed; now let us look more closely at the holy Otto himself.

§ IV. A brief notice of the episcopal city, the name of the Saint, and his illustrious origin.

[26] Well known is the most noble episcopal city of Franconia, Bamberg, otherwise Babeberga, Babenberga, Bavenberga, However Bamberg be named, it is a noble city, abundantly described by the geographers, so that it need not here be adorned by me at length. They say the etymon of the name is taken from a peacock, so that it is in German Pfauenberg, which we in Flemish would call Pauwenberg, in Latin Mount of the peacock, as Andreas of Gretser intimates in his dedication, ending; from Peacock-mount happily. Others would have it that it took its name from Baba, daughter of Otto, duke of Saxony, and wife of the count of Bamberg, as if it were said Baba's-mount, Babeberg. John Cygneus in the annals of the Bishops of Bamberg thinks it was called Gravionarium by Ptolemy; I would more easily admit that Godfrey of Viterbo called it Pfaffenberg, which anciently was Volhfeld. Choose what pleases more, for in unrolling and drawing out etymologies the diversity of palate wonderfully contributes. Whatever meanwhile be the case concerning the more obscure beginnings, Bamberg, today adorned with magnificent temples and monasteries, has a river, says the same Cygneus, flowing divided through the middle of the city from the Noric territory, commonly called Regnesus or the Gegnitz, which the father Main, not far from the aforesaid city near the village of Bischberg, receives and swallows.

[27] More things can be seen in the cited annals, or rather in the Prodromus of the annals (although in those things which pertain to St. Otto it stumbles most basely in three little pages), to be ascribed especially to SS. Henry and Otto. and moreover other things the life of St. Henry the Emperor, patron of the people of Bamberg, to be illustrated on the 15th of July, will suggest. To this most holy Prince his most devoted clients refer their chief ornaments as received; the enlarged precincts of the town, the temples and monasteries built, the cathedral church founded and endowed: all which, somewhat fallen, or consumed by flames, our St. Otto excellently restored, adding notable increases, concerning which there is treatment in the life. But now that the name of Otto is variously rendered, Gretser noted before me, page 376, in these words: Let us begin from the name, Outo, Oudo, Uto, Udo, written variously with and without aspiration, I find, says Aventinus in his nomenclature, it is one name derived from custody, at length made Oto. Wherefore this very name too is written diversely, Oto, Otho, Otto; there is when also Ottho. In Roswitha the nun, in the panegyric of Otto the Great, Oddo. Let it suffice to have sampled these things concerning the etymology of the names: however you may judge those nomenclatures should be formed, we shall constantly express the city Bamberg, the name of the Saint Otto.

[28] A question occurs far more difficult and intricate concerning the true birth of St. Otto, his family, A difficult question concerning the origin of St. Otto origin, and nobility, from the discussing of which, however much I shrink, avoiding profane genealogies as far as is permitted, I cannot but undertake to defend the authority of the ancient writers of the Saint's Acts against the more recent, which is, according to our duty, to patronize the truth of the Acts, although I am not ignorant that thence offense may arise among the less skilled. For indeed the innate love, in nations, kingdoms, provinces, cities, families, even religious ones, of antiquity and nobility, has long and frequently drawn us into odium, because, led by the zeal of no party, with a peaceful and indifferent mind we brought forth the naked truth, taught to recede from it neither by hope nor by fear. How much for the sake of that candid liberty our Elders suffered, there is no need to expound one by one. Lest the same should happen to me, the Acts being now examined and discussed on all sides, I had recourse to Bamberg, to the most learned man the Reverend Father Lord Otto Schugentes, monk of the Order of St. Benedict at St. Michael's near Bamberg, indicating in a few words that it in no way seemed probable that St. Otto sprang from that family which the neoteric Writers ascribed to him in emulation.

[29] The learned man contributed the most diligent labor he could, it is not sufficiently explained by the Bamberg genealogical scheme, first sending an expanded genealogical tree not inelegant, then describing two longer series, one Latin, the other German, which fill more than twenty leaves of paper. Those long and gloomy deductions had to be examined by me, wherever perchance instruments might occur, by which the assertion of the more recent might be rendered probable, which I candidly profess that I have not yet perceived from all that long treatise concerning the lineage of St. Otto, nay rather thence have the more felt that all those things do not stand, which the more recent so confidently brought forth concerning our St. Otto, eighth Bishop of Bamberg, inserting him into the family of the Andechs, Andechis, or by a softer inflection Andecs, once most illustrious in Bavaria, which had come into the mind of none of the ancient Writers before the sixteenth century, if I am not mistaken. This is the head of the whole controversy, here to be examined by us in such a way that I would wish the people of Bamberg to understand all my zeal to be devoted to the drawing out of the truth alone, since for the rest it is a matter of indifference to me whether to the Andechs, or to any other noble and ancient families, St. Otto be attributed, whose Acts and deeds I have undertaken to illustrate, sufficiently certain that the virtues and glory of the most holy Man abhor all pigments of this kind.

[30] Lest in the whole matter I should either pass over or dissemble anything, I shall take my beginning from those passages of authors which are wont to be brought forward for claiming for St. Otto the Bavarian nobility of the Andechs, which with the more recent makes him a Bavarian of the Andechs family about to subjoin from the more ancient those things which, not without historical evidence, founded in the authority of ancient writers, plainly demonstrate that for four whole centuries the descent of St. Otto from the Andechs was unknown. The most ancient author who has come into my hands, and whose age I know for certain, is Caspar Brusch in the Epitome on the episcopates of Germany, published in the year 1549, whose words are: St. Otto the Bavarian, son of Berthold, count of Andechs, and of Lady Sophia, duchess in the valley of Amberg. Whence he received these things is hitherto unascertained by me; that he had as followers nearly all who are later than he, is sufficiently established. Thus judged Gretser in his dedicatory letter, attributing the Bamberg Saints Henry and Otto to Bavaria: St. Henry, he says, and St. Cunegund were dukes of Bavaria. Otto too owes his origin and cradle to the Boii, inasmuch as count of Andechs; although there are not lacking those who attempt to assert him to the Swabians, but in vain. How in vain, will be seen a little later. Cygneus cited above subscribes: Otto the saint, count of Andechs. Add, if you wish, Rader, Hofmann, Bucelinus, and others, whom to relate I forbear, for whether they be few or more in number, they add no weight to the aforesaid opinion, perhaps first devised by Brusch, four whole centuries after the death of the Saint.

[31] No less illustrious are the things which from the Agilolfing history our John Gamans once submitted, others adding even more wondrous things from whose paper I copy these things: Henry, first duke of Bavaria of this family by that name, count of Altorf, etc., had as his most illustrious wife Hetta of blessed memory, countess of Hohenwart, Andechs, and Diessen, of a most powerful family, from which many most excellent princes, dukes of Merania, Istria, and Dalmatia went forth, and which after the Agilolfing (although a branch of this too it is said to have been, sprung from Arnulf, as some would have it, the Emperor) had no family similar to itself, in distinguished piety and liberality toward religious men, and in the foundation of very many monasteries, …. so that we say nothing of St. Otto, afterward Bishop of Bamberg, the heavenly star of this family, who alone could have supplied the places of all, had not he alone far surpassed all the efforts of all, etc. Things equal to these the chronicle of Mons Serenus relates in Jaschius, page 457: From that Pepin sprang that noble and old stock of the counts and princes of Andechs, whose castle was impregnable, where now is a monastery of our Order, called Andechs, or the holy Mount, commonly Der heilige berg. From the said progeny holy men and women several, through the course of time, sprang and were born, of whom the more excellent are Conrad, bishop of Constance, St. Henry the Emperor of Bamberg, St. Elizabeth Landgravine of Thuringia, St. Hedwig, the maternal aunt of St. Elizabeth, Mechtild, abbess in Ottelsteten, St. Otto, bishop of Bamberg, etc.

[32] but connecting them falsely Nothing more specious can be brought forward in praise of the Ottonian blood than what Bucelinus and Jaschius here so gloriously display. But indeed that that Agilolfing history rests on weak foundations and is of very slight authority, the learned long ago recognized, besides that they are recent, nor to be compared to the monuments of the ancient writers. More pressing was the passage of Jaschius, as received from the chronicle of Mons Serenus, which, since it pertains to the thirteenth century, would indeed supply strong arms to the opinion of the more recent, concerning the Andechs nobility of St. Otto. This Chronicle was lacking to us, nor was there a way of finding it, had not the officious kindness of the most distinguished and most learned man John George von Eccard, librarian of His Britannic Majesty at Hanover, blessed us with that gift. Scarcely had I opened the book, when there straightway ran into my eyes that something lay hidden, not sufficiently explained by Jaschius: for what he here cites from the Chronicle of Mons Serenus is a mere insertion of a little treatise on the foundations of certain monasteries of Germany, collected by some anonymous Benedictine, from page 269, where the chronicle ends at page 206. But the monk, whoever he was, on page 289 cites some things which were done in the year 1489, so that you may easily perceive that he too is younger, and so many centuries distant from the chronicle of Mons Serenus, that similar things cannot be ascribed to the author of the chronicle, who at the year 1140 (for 1139) most simply noted: Otto, Bishop of Bamberg, died, who converted the Pomeranians, in the way in which nearly all the chronographers of those times speak, to be cited below. But that anonymous writer, though more recent, says that he transcribed these things from the Chronicle of the Holy Mount: I confess indeed, but this is the Andechs Chronicle, of which the genealogy treats, whose age no one dares to bring forth; and whoever shall bring it forth, will at the same time make manifest what we shall shortly say from the Benedictine Calendar, that St. Otto has been confused with the younger Otto, or Poppo, Bishop of Bamberg, who can be said to be an Andechs, son of Berthold, as is clear from Aventinus and others.

[33] Since they are contrary to the ancient Acts, You see therefore how much the things which are here heaped together need the file; and exhibit so illustrious, splendid, and magnificent a cradle of St. Otto: this has always seemed to me like a prodigy, that such preeminent titles should afterward have accrued to our Saint, of which the ancient eyewitnesses of his deeds and the other nearest writers made mention not even by a word. The first editor of the life, Canisius, had prefixed this title, On the life of the Blessed Otto, count of Swabia, etc. Those who said Bavarian, were in that supposition, that he descended from the Andechs family, from which St. Ratho on the 19th of June, volume 3, page 892; likewise Mechtild and Euphemia, concerning whom below: but that concerning St. Otto proved by ancient monuments, I hitherto miss. In the manuscript genealogy transmitted to me from Bamberg, the old Andechs Chronicle is wondrously displayed, distributing matters nothing less than chronicle-wise or chronologically, since nowhere are the times marked, from which a judgment could be passed concerning his genealogy of whatever sort. The age, faith, and authority of that chronicle must first be shown and proved, before it be so often alleged: although I would also observe this, that that chronicle does not sufficiently favor the author of the genealogy in the controverted point. How much all these things are worth, the learned know, to whose tribunal I appeal; I marvel not that the author of the manuscript genealogy handed down stupendous things, if he had such writings before his eyes.

[34] Who furthermore was the weaver of the genealogy, the praised Schugentes could not teach me; and unknown to Aventinus, who accurately enumerates the Andechs, his age I gather from this, that he cites Hund, author of the Metropolis of Salzburg, first published by Gewold in the year 1620, unless he had it in manuscript, as it had been composed by Hund from the year 1582, as the dedication of this shows; whereby it is easily understood that that whole genealogical series is most recent. For the rest, its compiler from the outset professes that he impugns and rejects John Aventinus's Bavarian Annals, printed in the year 1554. But indeed, if all things be rightly weighed, whatever he hands down with any foundation concerning the first progenitors of the Andechs family seems to have flowed from Aventinus himself, deviating from him only where sons are to be attributed to Berthold I and Sophia, St. Otto and Frederick, excluded by Aventinus, who ascribes to the Andechs not St. Otto, but another Otto, called by others Rotho or Poppo, Bishop of Bamberg; most rightly, I think, and according to historical truth. For the understanding of which matter, the series of Aventinus, book 7, page 692, is to be had before the eyes, from which I take a few things: Berthold I married Sophia of Ambergthal; he left Berthold II as heir. He then of Agnes of Neuburg begets Berthold III, Margrave of Istria, Otto, bishop of Bamberg, holy Machtylda, etc. All which, rightly here concatenated with the above, are distorted in the manuscript, unless I am greatly deceived.

[35] Who before Brusch sewed St. Otto to the Andechs family, nor older than the 16th century, I do not yet hold sufficiently perceived; this I know, as I said above, that he found very many patriots as followers in a troop, who studiously contributed their mite. But whoever he was, he by no means consulted the ancient writers of the life, nay not even Andreas himself, in whose age that it had not even been thought of, to number St. Otto among the Andechs, is most evidently established from his work. I add, that not even some years after did such an opinion prevail, for he who abridged the life of St. Otto, in the earlier edition of Surius on the 2nd of July, with the rest asserts that the most blessed Otto drew his origin from Swabia; but where Andreas from Ebbo named Otto and Adelheyd the parents, this one, from what source I know not, calls them Berthold the count and Sophia, the family being nowhere explained; certainly not the Andechs, which he would have sought in Swabia in vain. There is also another shorter life, Schugentes being witness, in the monastery of St. Michael, written by Andreas himself and dedicated to his convent, of which this is the beginning. Otto therefore, a Swabian by nation, of a noble father, chaplain of Henry the Emperor, etc., in which not even a shadow of the Andechs lineage appears.

[36] For the rest, from the aforesaid passage of the older Surian edition, those curious compilers of genealogies could easily have found a chink, they lack the due foundation, through which they might obtrude St. Otto upon the Andechs nation, among whom Brusch now cited more than once. For since among the counts of Andechs was found a certain Berthold joined with Sophia, there was no long hesitation before they asserted them to be the parents of St. Otto. What if others, adhering more closely to the older lives, since to them also in the same genealogy there occur opportunely in Aventinus Otto and Adelheid among the counts of Andechs, what if, I say, from that head too they called St. Otto a count of Andechs. Let us not trifle: from whatever source a handle of this kind be seized, the author of the manuscript genealogy has not yet proved it, nor established the faith of any authentic instrument, from which it can solidly be shown. But that this may be done, the things which are asserted by Sefrid, Ebbo, Andreas, and the other writers of the lives, with unanimous testimony, must be overthrown ^a by contrary documents equally ancient and worthy of faith, as will be more fully demonstrated in the following §.

[37] in the ancient chronicles; Let it be permitted to premise those things which also from elsewhere show how new they are, how unheard-of for four whole centuries from the death of St. Otto, the things which we are here compelled to impugn. The silence of all the ancient writers, however negative you may call it, the learned know how much weight it has in this part. In vain have I sought among the old Chronicles even a light trace, from which our Saint could be judged either a Bavarian or an Andechs. The Saxon Chronographer, whose work ends in the year 1188, and whose author accordingly could have known St. Otto, under the year 1103 (for 1102, for he deviates nearly a year from the true Chronology) thus reads: Rutbert, Bishop of Bamberg, died, to whom by the Emperor Henry his Chancellor Otto is substituted, a well-religious man. The same, but again with a faulty year, under the year 1140, thus has it: Likewise Otto died, of pious memory Bishop of Bamberg, who by his preaching converted the Pomeranians. This author is wont to weave here and there some genealogies, probably not about to omit the Ottonian, if he had learned anything illustrious concerning it, since he does not keep silent the office of Chancellor, for the rest calling the Saint a well-religious man. Just as much brings forward Helmold in Leibniz, volume 2 of the Brunswick Writers, page 572. Likewise in the same, Engelhus, page 1094 toward the end, whose words there is no need to recite: let the people of Bamberg run through all the ancient annals, they will do a most welcome thing, if in favor of their opinion they furnish such arguments, that, supported by them, I be compelled to oppose the writers of the deeds of St. Otto.

[38] But lest they think all the Germans blindly followed Brusch, let them remember that there were not lacking those nay, they are even refuted. who discussed that matter more accurately before me. By chance I fell upon a summary of the life of St. Mechtild the abbess on the 6th of July, extracted from volume 3 of the Benedictine Calendar of Ægidius Rambeck, monk of Scheyern of the Order of St. Benedict in Bavaria, where the author openly declares that he in no way subscribes to those who so magnificently adorn the genealogy of St. Otto, and even make the aforesaid St. Mechtild his sister. His words are: Those who make Mechtild the sister of St. Otto, Bishop of Bamberg and Apostle of the Pomeranians, are deceived; since they differ also in their native soil. This one, a Bavarian, was born of the counts of Andechs, that one reckons among his acquisitions a Swabian birth: and this one died, Surius being witness, in the year 1139, that one, as we have heard, under Barbarossa holding the summit of empire, whose helm he did not take up before 1152. The error was begotten by parents of the same name to both, by whom it was imposed upon the historians. For from Surius Rembeck supposes the parents of St. Otto to have been called by the names of Berthold and Sophia, concerning whom we elsewhere. He truly says that those are deceived who make Mechtild the sister of St. Otto, and accordingly that those too deviate far from the truth, who are fixed, from their prejudices, in not receding from asserting St. Otto to the Andechs. The Acts of that St. Mechtild, or Matilda, daughter of Berthold of Andechs, Henschenius long ago illustrated on the 31st of May, and they are extant in volume VII from page 442, where the learned people of Bamberg will find how much St. Mechtild, her sister the blessed Euphemia, related in the Acts on the 17th of June, another sister Gisela, mother of four Bishops, and Otto, Bishop of Bamberg, differ from the St. Otto of whom we here treat, so that it is indeed a marvel that so many remain today who continue to walk in that circle of confusion. Now we proceed to other arguments.

§ V. By various arguments it is shown that St. Otto was not of the Andechs family.

[39] The first is taken from the most ancient life first published by Canisius, cited indeed in the genealogy, but nothing less than weighed. The more recent openly contradict the Sefridian life, Thus speaks there the author contemporary with St. Otto, whom for the time we call Sefrid: Otto most blessed, of ever to be honored and divine memory, drew his origin from Swabia. His parents indeed, I mean the father and mother, of freeborn condition, distinguished and honorable in nobility, but middling in riches and wealth, handed over their son in his earliest age to be instructed in letters, to the scholastic disciplines. Who, when, diligently nurtured, in good hope he had come to the years of discretion, they themselves died, and what they left in possessions and money, their other son Frederick, about to be a soldier, possessed. There is no need here of subtle reasoning, that anyone may clearly perceive that the family of St. Otto, however noble, was Swabian, not Bavarian, and therefore not Andechs, so illustrious by so many titles and riches at that time, from which are immensely distant men of freeborn condition, distinguished and honorable in nobility, but middling in riches and wealth. Sefrid omitted nothing that could conduce to the glory of his Saint; would he, I ask, be thought about to pass over so illustrious an origin, so near a consanguinity with the most celebrated Saints whom the genealogy enumerates, if St. Otto had pertained to the Andechs? So far are these things absent, that he did not even judge that the names of the parents should be expressed.

[40] Ebbo, nearly equal in age to Sefrid, thus begins his life: Therefore the blessed Otto was sprung from the province of the Alemanni, of a noble stock and of parents free according to the flesh, nor less clearly to Ebbo, the father called Otto, the mother Adylheid. Who both, giving heed to simplicity and gentleness, brought upon no one violence or oppression, nay rather, devoting themselves to pious works and almsgivings, merited, by the nod of God for the consolation of the Church, to beget this elegant son, etc. I do not think that anyone can suppose that here is described, or even from afar indicated, the Andechs family, much less Berthold or Sophia, whom those neoterics constitute the parents of our Saint. Furthermore, that the Province of the Alemanni was taken for Swabia in Ebbo's age, no one even moderately skilled in history is ignorant: for they were the neighbors of Belgic Gaul and of Vindelicia, extended between the river Rhine, the Neckar, the Lech, and the Lake of Constance, etc., as the geographers everywhere; always most distinct from the Boii or Bavarians. Ebbo expressly mentions the parents Otto and Adylheid, sprung indeed of a noble stock, but noble by no titles, at least far different from the Andechs Bavarians, a family celebrated as well as powerful.

[41] To Ebbo the collector of the lives Andreas added a very little, thus writing: Therefore from the province of the Alemanni the most blessed Otto, of a noble stock and of parents free according to the flesh, drew his origin from Swabia (for they were equal to the highest princes, as also to abbot Andreas. but unequal in wealth), the father Otto, etc. What parity here with princes Andreas indicates, he himself does not express clearly enough, nor does it please me to divine; he would have done better simply to follow the things which he had found handed down by Sefrid and Ebbo, the whole parenthesis being omitted, which agrees little with the words of those writers. I will not dissemble that Sefrid, book 3, chapter 1, number 125, so speaks that we understand St. Otto sprung of illustrious birth. Behold his words: And first concerning his person this is established to you, that he is a religious man, venerable with age and gray hair, for this you yourselves also see. Of whose nobility his works and virtues testify, and the high, as we have learned by a relation worthy of faith, line of nativity of his grandfathers and great-grandfathers. I gladly admit the high line of nativity, I admit the noble stock; but equal to princes; but Andechs, I do not yet perceive from Sefrid or Ebbo. That Swabia was his native country they most clearly declare, Andreas declares it too, and yet according to Gretser's mind, if St. Otto is to be reckoned among the Swabians, he cannot be called an Andechs, much less the son of Berthold, the head of the family. That he was a most honored Prince of the empire is most badly deduced from the aforesaid discourse in Gretser, page 310, and in Jaschius, page 176, unless we grant it to be understood gratuitously in that sense in which we shall explain in the annotations to Ebbo, book 3, chapter 1, letter L.

[42] It does not befit an Andechs of the Andechs to act as a schoolmaster. Again, how far St. Otto was from that most illustrious family, the praised Sefrid teaches not obscurely, when he exhibits him, compelled by poverty, as a schoolmaster in Poland, which no one would admit could befall a man begotten of the Andechs family, especially of the prince Berthold. Hear Sefrid thus proceeding: Otto therefore tarrying for the sake of study in foreign places, his brother, a boy, governed the home to his ability, slenderly aiding his brother placed in study. But Otto, some poets and philosophers having been run through, and the rules of grammar and of meters committed to a tenacious memory, since he had not the means for higher studies, would not be importunate or odious to his brother or other kinsmen, even then in his very adolescence following modesty and the beauty of a good reputation. And so going abroad into Poland, where he knew there was a scarcity of literate men, he took up a school of boys, and by teaching others and instructing himself, in a short time was enriched, and held in honor, etc. These things have no need of commentary, that anyone may manifestly perceive that there is not here depicted a man born of Andechs blood.

[43] Taken up by Henry on his own merit alone No less evident is it from the same writers, that our Saint was taken up by Henry IV, that most infamous schismatic, into his chaplaincy and then his Chancellorship by no favor of nobility or blood, but by the sole regard of his doctrine, virtue, and personal merits. Lest I be compelled to copy whole pages, let the aforesaid edition of Canisius or ours be seen; either my eyes are dim, or there is depicted a holy man, whom the titles of his grandfathers or great-great-grandfathers in no way commended to the Emperor. Let us give from Ebbo, number 4, a briefer specimen: At that time the abbess of the Lower monastery, of great reputation, inasmuch as the niece of Henry the Emperor, was held a worker of virtues. Who, discerning the elegance of his person and manners, and hearing him a man of great counsel, without delay calling him, constituted him, like another Joseph, the dispenser of her affairs and of her whole house, and he with accustomed gravity and industry governed all things with faithful devotion. Meanwhile Henry the Emperor, about to celebrate a certain one of the chief feasts at Regensburg, turned aside to his niece the abbess. In whose service, seeing a man of such authority and reverence, he began to marvel and be delighted at the sagacity of his mind, and turning to his kinswoman, said: It is opportune, sister, all his friends solacing him at this feast, that you too render me some service of charity, on account of the bond of consanguinity. She humbly answering: Command what you will, my Lord King; for it is not lawful that I should turn away your face. The Emperor subjoined: I ask nothing else, but your Chaplain Lord Otto, full of the spirit of wisdom, etc. Concerning nobility or the Andechs family, deep silence.

[44] scarcely acknowledged as noble by the chief men; Another argument the aforesaid life supplies, and that an inescapable one, from the fact that the Bamberg legates and courtiers openly complained before the Emperor himself, that a man of no stock or nobility was obtruded upon them by him as Bishop. Most clear are the words of Sefrid, book 1, chapter 1, numbers 9 and 10: And when with these and such words the Emperor commended his counsel once and again to the legates; certain of them, as it were wearied by the delay, inquire where or who he might be. The Emperor; Is he not, he says, at hand? And seizing with his hand Otto his chaplain (for he was there, of elegant person, and clad in good garments, in tonsure, form, and whole habit within and without presenting a cleric.) Behold, he says, here is your Lord, here is the bishop of the church of Bamberg. Consternated for the hour, they look at one another, and, with eyes cast down, take him up and take him up again; and other nobles standing round, who desired [it] either for themselves or for their own, by nod and murmuring instigated the legates as it were to murmuring. But the legates, somewhat sad; we hoped, they say, to receive as our ruler someone related to the lords and princes of our court, and known to us: for this one, who he is, or whence he is, we know not.

[45] It is indeed a marvel, if the Bamberg legates could break forth to such audacity, which they even reproach the Emperor himself with; as to reproach these things to Caesar's face; for whom it was most easy to blow away the most inept complaints with a single word, if he could have objected or replied the Andechs lineage to the detractors. Hear whither he turns: But the Emperor, by no means enduring the reprobation of the person; And do you wish, he says, to know who he is? We wish it, they say. Indeed, he says, I am his father, and Bamberg ought to be his mother, etc. Let the Saint himself be heard, speaking at number 11. Otto therefore, having heard the clemency of the Emperor, casts himself at his feet, pouring forth tears abundantly. The legates run up, they raise the prostrate man; he humbly refuses; affirming himself poor, himself unworthy of so great a dignity: that it was more just that freeborn, distinguished, noble, powerful, and rich men, and his fellow-chaplains, should ascend to such honors. The same is the opinion of Ebbo, number 12: And so, the Captains of the church of Bamberg coming, the Emperor received them benignly, and, they being called before the princes, said: How much I congratulate the profit and honor of the church of Bamberg, note hence, that when so many persons of great and high blood attempted to buy this episcopate from me at a price, I preferred rather to choose for you him who in faith, morals, wisdom, and religion excels all, etc. Let the rest be read in each writer; I am deceived, if even a spark occurs, whence any Andechs smoke may rise.

[46] There remains an argument almost ad hominem, as they say, taken from the manuscript genealogy itself, by no means about to dare this, if the genealogy stood, which would tear even the most obstinate from the opinion which we impugn. The aforesaid genealogy, page 7, brings in a certain Arnolph, grandfather of St. Otto, as pleasing and acceptable, nay most friendly, to that Henry IV: but that Arnolph is said to have died in the year 1080, not more than twenty-two years before the exaltation of St. Otto to the Chair of Bamberg, so that scarcely any of the magnates or courtiers could have been ignorant how great favor he had long ago enjoyed with Caesar. Who therefore would sufficiently persuade us, that either the courtiers or the Bamberg Legates would have proceeded to such forgetfulness or rashness, as to fling in the face of the Emperor himself, FOR THIS ONE, WHO HE IS OR WHENCE HE IS, WE KNOW NOT, if St. Otto had been the grandson of the aforesaid Arnolph, count of Andechs. Certainly I, who, led by the zeal of no party, examine the matter peacefully and with the weights of reasons balanced on both sides, judge this to abhor from all verisimilitude, and am so convinced by the arguments set forth, that I judge St. Otto to be as far distant from the Andechs family, as that whole genealogy, at least in this part, deviates from sincerity and truth.

[47] with which the things already said cannot be reconciled; The things hitherto said I contract into this syllogism: The first writers of the life of St. Otto, Sefrid and Ebbo, who have all their materials from the mouth of those who were the intimate and familiar friends of the Saint, and who accordingly knew all the secrets pertaining to the Saint, constantly hand down that he was by origin a SWABIAN, begotten of noble but nearly poor parents, that in Poland through poverty he was a schoolmaster, scarcely acknowledged as noble at the court of Henry IV, despised by the chief men and legates of Bamberg, who testified before Caesar that they knew not whence or who he was. But of all these things nothing at all can befall a Bavarian man, sprung of the counts of Andechs, such as the neoteric writers feigned St. Otto to be, four and more centuries after his death, without a witness, without a surety: therefore rashly, or at least not sufficiently certainly, it is asserted that St. Otto was either a Bavarian, or to be reckoned among the counts of Andechs. The major or first proposition is as evident as it is certain that St. Otto was Bishop of Bamberg and Apostle of the Pomeranians. The assumption or other proposition, for its first part, can be denied by no one who knows from history the power of the counts of Andechs: the latter part is equally certain; for who before Brusch, a writer of the sixteenth century, joined to our St. Otto the title of a Bavarian count of Andechs, begotten of Berthold and Sophia, I have hitherto known none. The consequence is deduced rightly enough.

[48] nor do the rest prove anything more: Lest anything be untouched, I will confess that in the manuscript genealogy, page 20 at the end, there is brought forward another beginning of another Andrean life: Otto therefore, a Swabian by nation, of a noble father, Berthold by name, count of Andechs, etc. To this I would ask the people of Bamberg not to bring forward so many diverse Andrean lives; we have already shown that the two larger ones published under his name involved the history more than enough. I ask likewise, let them observe that this writer, whoever he is, openly contradicts himself, while he places for us a count of Andechs in Swabia. A stone too, I know not which, formed with a broken character, is said to be extant, in which perhaps something Andechs may be found. Let them render those characters themselves; if concerning the Andechs family there be discourse, it will not be difficult to show that they pertain to the sixteenth century. Nor let the Bamberg offices, more recently composed, be adduced; nor the diplomas in Hund, that one especially which he has in book 2, page 98, where St. Otto calls his father Berthold of Andechs; for it contains such manifest marks of forgery, that it is a marvel it was published by Hund. Nor shall I name more instruments of this kind, alleged by Schugentes, but also refuted. Other documents must be sought, that our Saint may be asserted to the Bavarian Andechs; which if they can be produced, freely and willingly I shall embrace the opinion of the people of Bamberg, which for this cause alone I have been compelled to impugn, that it is diametrically opposed to the Acts of the Saint.

[49] Nor indeed that all the people of Bamberg are my adversaries, nay, the Bamberg Breviary and others demonstrate the opposite. or their venerable cathedral church, is manifestly clear from this, that into its ecclesiastical offices, whether old or new, that history which I here oppose concerning St. Otto as either Bavarian or Andechs has never been admitted, as you will see in paragraph X of this commentary. For in the Breviary of the Dillingen edition of the year 1575, which is there related, the lessons are taken from the ancient life published by Canisius, which we ascribe to Sefrid, where it is most expressly asserted that Otto most blessed drew his origin from Swabia. But in the new office, which the same cathedral uses today, arranged to the norm of the Roman and published in the year 1671, the lessons of the second nocturn are received from the first edition of Surius, with this beginning: Otto in Swabia, the father Berthold a count, but the mother Sophia, distinguished by nobility more than by opulence of possessions, etc. Concerning Berthold and Sophia we have already said enough; to assert St. Otto a Swabian, that in Gretser and among all the learned is just as much as openly to deny that he could have been of the Andechs nation. Judge the same of the Cammin Breviary, of which also the cited paragraph makes mention, in which the lessons concerning St. Otto are Ebbonian, and thus farther removed from the Andechs nation. Nor less clearly speaks the Würzburg Breviary printed in 1665, whose fourth lesson concerning St. Otto was transmitted to me by Fr. Joseph Bodaert of our Society, whose officious labor in these matters I have often used: no less clearly, I say, are there excluded all things which are even most remotely akin to the Andechs. Thus begins the aforesaid lesson: Otto, of an illustrious progeny of Counts in Swabia, rendered the same much more illustrious by his virtues and studies of letters. That St. Otto was a count I shall not with difficulty allow; how the Benedictine Fathers of St. Michael made him a Bavarian and an Andechs in their Proper, it is not worth the trouble to inquire at length. For the rest, let it be permitted to say, that for so illustrious a Christian hero the splendor of fleeting glory is in vain sought from birth, whose most distinguished deeds have obtained immortal fame from elsewhere, and an everlasting crown, free from contention, in the heavenly rest. Nor does it please to linger longer on these things.

§ VI. The first age of St. Otto before he attained the episcopate of Bamberg.

Of more abstruse inquiry is the certain determination of the age and first deeds of our Saint, Another difficulty in defining the age, so neglected by the writers of the life, that concerning the place or time of his birth, concerning his infancy, boyhood, adolescence, they have handed down to memory scarcely anything sufficiently distinct, being intent almost solely on describing the deeds of the episcopate, especially the pious foundations and the Pomeranian mission, and for the most part more solicitous to note some days, after the manner of that age, than to discern the years in which things happened, or at least to add characters by which one may come to the knowledge of the year. This one thing the author of the first life furnished, that toward the end he marked the year of death and burial, namely 1139, his strength being exhausted as much by diseases as by age, yet in such a way that he nowhere defined the express age of the Saint; which is to be found neither in Ebbo nor in Andreas himself. There is cited by Gretser, page 358, the Bamberg annalist Hoffmann, ascribing to St. Otto 70 years of life, 37 of episcopate: the latter can be demonstrated, whence he first drew it, I know not. Valerius Jaschius was blind, in his volume on St. Otto, page 494, when he believed he had read in the praised Gretser, that he died in the 72nd year of his age. Concerning the day of death there will be treatment elsewhere; here from the old age of the Saint is to be elicited the year in which he first began to live.

[51] which must be gathered from the deeds; But here presents itself a difficulty, which, touched by no one hitherto, much less examined or weighed, altogether overthrows the opinion of Hoffmann, if we believe the Acts of the Saint, which certainly, in my judgment at least, are to be preferred to the opinions of all the more recent. Furthermore, from them it is established that, Otto tarrying for the sake of study in foreign places, when he was slenderly aided by his brother, and some poets and philosophers having been run through, and the rules of grammar and of meters committed to a tenacious memory, since he had not the means for higher studies, he went abroad into Poland, and was compelled to take up a school of boys. Certainly not himself now a boy, but at least an adolescent fit for instructing boys. From the whole of number two you will understand in what way he first collected riches, I think moderate enough, and on account of those studies, pleasing to all, applied himself to the company and familiarity of great and powerful men, his elegance of body also favoring him, being especially fit also for legations and answers to be conveyed among great persons. Finally, on the occasion of legations, he became known to the Duke of Poland, and found great favor in his eyes and those of the whole court, so that it pleased the Duke to honor his house with the service of such a cleric.

[52] and first from the Polish [affairs,] Thus therefore, with much opportunity and modesty, for some years he fitted himself to the Duke, and made himself pleasing to the whole court, so that, the Duke's wife having died, he was sent to ask from Caesar Henry IV a sister, whom he might join to himself in a second marriage. These things are described there at length; but for us the series of things and times must be found. That Duke was not, as here Ebbo confuses the names; he was not, I say, Boleslaus, then scarcely born, but the father of Boleslaus, Wladislaus, whose wife Judith, the aforesaid Boleslaus her son being born, had yielded to fate, Dlugosz being witness, History of Poland, book 4, column 308, in the year 1086, at which time St. Otto had already tarried some years in Poland, and had reached that age which was fit for undertaking so celebrated a legation, instituted in the next following year 1087, for in the praised Dlugosz, column 311, Wladislaus, Duke of the Poles, bereaved and destitute of the solace of his dear wife Judith, shrank from another bond of matrimony: overcome at length by the frequent persuasions of his prelates and barons, Blessed Wladislaus, King of the Pannonians, his kinsman, judging that this too was expedient for himself and the commonwealth, betrothed as wife Zophia, otherwise Zophonia, queen of Hungary, widow of Solomon King of Hungary, and daughter of Henry III the Emperor, and sister of the fourth Henry then reigning, in the year 1088. In passing it is here to be noted, that that Queen of Hungary, widow of Solomon, etc., is also in column 239 constantly called Zophia by Dlugosz, although that same one in Baronius, at the year 1074, in the letter of Blessed Gregory VII directed to her, is most expressly called Judith, as also in our Ebbo, so that consequently she must be said to have two names, unless we be compelled to convict either the brief of the Pontifical title, or Dlugosz, of error.

[53] For the rest, the things which Dlugosz here hands down agree especially well with the more ancient life, to which he could not have been fit, and more distinctly explain the things which are there heaped together in a more obscure manner; from which Pagi at the year 1124 took occasion of mixing up incorrectly many things, which it is a marvel could be so badly confused by the critic of Baronius, as to recall to the year 1124 things which are altogether thirty-six years more ancient: for there and at that very year, he contends that Boleslaus III, Duke of Poland, married the sister of Henry the Emperor, which from Dlugosz we have already shown was done in the year 1088, not by Boleslaus, who was then just born, but by his parent Wladislaus. To finish the matter in a word, there is need only of the letter of Boleslaus to St. Otto, in Sefrid, number 53. To his lord and most loving father Otto, the venerable Bishop, Boleslaus Duke of the Poles, the humble devotion of filial obedience. Because in the days of your youth I remember you conducted yourself with most fitting honesty at my father's court. Add that in the same number, toward the beginning, the author asserts that Boleslaus had recourse to St. Otto, because his father too had held him, in his adolescence obedient after the manner of his chaplain, known and dear. These things be said in passing, to confute the incredible anachronisms of Pagi, which certainly were not to be added to Baronius, treating learnedly there the things which truly pertained to those times, as from the rest of the series of the life of St. Otto will shortly appear to the eye.

[54] Here especially, nay solely, we ask; how many years old St. Otto is to be reckoned, if by the received reckoning he did not live beyond 70 years. when he undertook those things which are narrated by Sefrid, numbers 3, 4, and 5. For my part I shall be greatly deceived, if he could have been less than five and twenty years old; for one would say only ridiculously that an adolescent of sixteen or seventeen years was fit for conducting affairs of this kind, or obedient to the Duke after the manner of a chaplain. But if he was born in the year 1069, as those must state who with Hoffmann protract his life to only 70 years, at the death of Judith he did not exceed seventeen years, and so a prodigy will have to be feigned, or the year of St. Otto's birth must be removed further back. Nor indeed does anything occur which prohibits this; nay from the Acts themselves we are persuaded that the Saint lived more than seventy years, inasmuch as in the year 1124, in which he undertook the first mission to the Pomeranians, he is already described in Ebbo, number 50, as an old man and to be honored with reverend gray hair. Nothing, I say, forbids protracting the life of the Saint to six or seven years more, so that it be stated that he flew to the heavens in the 76th or 77th year of his age, in which his strength will truly be said to have been exhausted by old age. Let it therefore be permitted, with the good leave of Hoffmann and the rest, to connect the birth of St. Otto with the year 1062 or 1063. Let it be added, that, some poets and philosophers having afterward been run through, he went into Poland about the year 1080, there taught some years, I think six at least, and gradually insinuated himself into the familiarity of the nobles, until, known to the Prince, he could administer those things which are more fully recorded in the cited Acts.

[55] About which time returning from Poland, From the same is gathered that our Saint discharged the office of chaplain with the Duke and with Sophia, whom Ebbo calls Judith, whence the epoch of St. Otto's return to Germany could in some way be fixed, if the year in which Sophia died were found. According to Sefrid, from Sophia herself Henry IV the Emperor received St. Otto; but Ebbo prefers to bring the Saint to Regensburg, where he served Caesar's niece in the Lower monastery, whence at length, transferred to the imperial court, he was there first adorned with the office of Chaplain, then of Chancellor, whatever Malinkrot may seem to doubt concerning that dignity in the Catalogue of the Saintly German Chancellors, page 133. We are compelled to confess that the things which pertain to St. Otto's deeds of that time are most obscure, nor did the writers of the life sufficiently accurately inquire into them, whether those more ancient ones, Sefrid and Ebbo, or the younger Andreas, one or two. For the Andreas published by Jaschius, page 19, adds these things, to increase the confusion, from I know not what fabler: But others say, that he, imbued with the liberal disciplines, first came to Henry, abbot of the monastery of Würzburg; and after a little, that same Henry, by God's nod, ascended in Poland to the summit of the archbishopric, to whom they testify that he adhered with most faithful service, etc. Another difficulty in drawing out the time at which St. Otto came to the imperial court arises from this, that Henry the Emperor, the Ursperg writer being witness, remained in Italy from nearly the year 1090 to 1097.

[56] he adhered to Henry IV, Meanwhile the opinion of all is one, that to the Saint was committed the care of completing the fabric of the church of Speyer, which, begun by Conrad, augmented by Henry III, was brought to its end by Henry IV, as both writers Sefrid and Ebbo expressly testify. If somewhere the distinct epoch of that matter were noted, it would be easy to conjecture at what time St. Otto began to frequent the imperial court. In vain have I sought the year in which the aforesaid Speyer fabric was completed; for the rest, since the empress Bertha, in the Ursperg writer, page 173 in mine, died in the year 1088, buried first at Mainz, then at Speyer, in the time of John, 34th Bishop of Speyer, as see in Brusch, page 86, if Philip Simonis, author of the history of the Bishops of Speyer, rightly orders his matters, it is probable that the translation of that body happened before the year 1101, so that it seems altogether to be said that all things were completed before the end of the eleventh century. A learned friend lately suggested to me the Speyer Chronicle, written in German by Christoph Lehmann, printed at Frankfurt in the year 1612, in which he testifies to have read that the crown the finishing top was set upon the Speyer temple by Henry IV in the year 1097, which agrees especially well with our reckoning. However you may state it, I scarcely doubt that St. Otto served Caesar Henry for several years before he was promoted to the church of Bamberg: but since it is established that toward the end of the year 1102, before the Christmas feasts, the nomination was made, as will be demonstrated in the following §, one will not incongruously conjecture that St. Otto adhered to the infamous Henry even from the year 1090, before he went into Italy; especially since Caesar himself asserts, in Sefrid, that he had learned this man (St. Otto) by long experience and probation, and that he had already several times wished to raise his Chancellor to other episcopates, from which text some light shines.

[57] Let the curious reader see number 11, where the Emperor thus speaks: heaped by him with many gifts You perceive, he says, by what ambition this man is borne; already for the third time he refuses, already he has asked that two episcopates, offered to him, be transferred to his associates; what seems to you? We wished to place him in the episcopate of Augsburg: but he, knowing that the inheritance to which one first hastens will in the end lack blessing, said it was just that those who had been before him in the labors and exercises of our court should first come to rest. But afterward, concerning the episcopate of Halberstadt, offered to him by us, he did likewise. You will note here that Siegfried II held the episcopate of Augsburg from the year 1077 to 1096, whose successor Hermann the simoniac held the see for 30 years, so that no place lay open to St. Otto, except when, the chair being vacant after the death of Siegfried, in the aforesaid year 1096, whence too this is gathered, that before the year 1096 St. Otto was engaged in Caesar's court, nay already then so illustrious by his merits, that he merited to be set over the church of Augsburg. The church of Halberstadt was widowed of its pastor on the 23rd of October in the year 1101; so that in this part the narration of Sefrid agrees quite well with the chronological order of history.

[58] I confess nonetheless that these things do not everywhere coincide with the relation of Ebbo, and at last promoted to the church of Bamberg. number 9, thus writing: And so when, as we have said, the pastoral staff and ring of the bishop of Bremen was offered to the Emperor, soon he, the uniquely beloved Otto being called, delivered these insignia to him to be kept; as if in a sign that he destined him for that church, as seems to be gathered from the whole context; for, the see of Bamberg being afterward vacant, number 12, calling the pious Otto, he demanded back from him the ring and pastoral staff of the Archbishop of Bremen, and he without delay resigning these, etc. And in these Andreas followed Ebbo, things which he should rather have received from the more ancient Sefrid: although for the rest from the Bremen chronicle of Henry Wolter, in Meibom On the writers of German affairs, we have that Archbishop Liemar died on the 16th of the Kalends of June 1101, whence nothing gainsays historical truth. Nevertheless I judge that Sefrid is to be preferred to the other, whose error in the name of the sister of Henry IV, and her husband, we noted above; although we would by no means altogether deny that the episcopate of Bremen too was offered to St. Otto; whence greater glory accrues to him, that so long and from so diverse mitres he shrank. Now let us bring the rest of the series of the life to the chronological reckonings.

§ VII. The deeds of St. Otto from the beginning of the episcopate to the year 1124 chronologically arranged.

We enter another arena, no less involved than the preceding, and subject to graver difficulties than one would easily persuade himself, Named Bishop 21 December 1102. especially since our writers Sefrid and Ebbo neglected especially that which is altogether necessary for rightly arranging that series. They note sometimes, as I said above, the day on which something happened, but the characteristic by which one may come to the year is most rare; so that aids must be sought from elsewhere, if we wish to adapt the several deeds to their certain times. Let us begin from the episcopate of Bamberg. Here the Acts opportunely mark that St. Otto succeeded Rupert, after a truce of six months. They add that the people of Bamberg, on the Sunday next before the nativity of the Lord, instituted a solemn supplication for obtaining a pastor, who was to be declared by Caesar. Finally from Sefrid, number 12, it is established that our Saint, now declared Bishop, celebrated the day of the Lord's nativity at Mainz with the Emperor, and remained at court for 40 days. From these things we conclude that St. Otto was named by the Emperor on the Sunday before the nativity of the Lord, which, under the Dominical letter E, was the 21st of December of the year 1102. The circumstances speak; Rupert ceased to live that year on the 11th of July, only about six months of truce elapsed; and so it is undoubted, this being testified also by the chronicle of the abbot of Ursperg, that St. Otto in that same year, before the Christmas feasts, was raised to the see of Bamberg, by that Henry IV, otherwise III, notoriously a schismatic and rebel against the Catholic Church.

[60] He entered Bamberg on 1 February 1103, Hence the straits of St. Otto, which are recorded by Sefrid, number 12, where also his vow is expressed: That he would never remain in the episcopate, unless he might merit to receive both the attainment and the investiture canonically, by the consent and petition of his church, from the hand of the Lord Apostolic. It is certain that on the vigil of the Purification of the ever-blessed Virgin Mary of the next following year 1103 he was led to Bamberg by the Bishops of Augsburg and Würzburg; but our writers nowhere handed down the year of the consecration. Sefrid speaks as if he had straightway gone to Rome for the consecration. Hear his words, number 13: Mindful therefore of his vow, a few days after his reception, before he arranged concerning his other affairs, he sent messengers to Rome and letters in this manner, etc. Connecting the rest so as to leave no doubt that he set out for Rome immediately. I would not deny that those letters could then be sent to Rome; but that the inauguration followed continuously, it is established to be false from Ebbo and other heads to be explained here presently. He writes, number 17, that he deferred the grace of consecration a long time, that is for three years, and then at last gave those letters to Pope Paschal, which are related by Ebbo at number 18, far different from the Sefridian. From the same Sefrid, number 16, he came to Rome on the Ascension of the Lord, and thence to Anagni, where on the holy day of Pentecost, which was the third of the Ides of May, namely of St. Gingolf the martyr, he was solemnly consecrated by Pope Paschal himself.

[61] Consecrated at Anagni by Pope Paschal 13 May 1106, Most beautifully do all these things concur in the year 1106, nor can they square with any other, Easter, under the Dominical letter G, falling on the 25th of March, for by that alone could there be had the concurrence of Pentecost with the 13th of May, on which day among many St. Gingulf is wont to be venerated, who among others is placed on the 9th or 11th of May, as see in the supplements of Usuard of our most recent edition. In this way is found the triennium of delay, in which, the affairs of Germany being most disturbed, St. Otto found no opportune occasion to obtain the grace of consecration from the Apostolic Pontiff, as they then said. From the adduced most certain characteristics of the year 1106, all those are openly refuted who wrote that our Saint was ordained earlier; among whom Baronius, led into error, I think, by the text of Sefrid published by Canisius, thus writing: There follows the year 1103 of the Redeemer, in the 11th Indiction, in which Pope Paschal, on the day of Pentecost, consecrated the bishop of Bamberg Otto, the Chancellor of the Emperor, a deserter from the schismatics to the Catholics. Here Pagi could have exercised his criticism, if he had consulted the Andreas published by Gretser; as we have also seen above, he was not sufficiently accurately versed in Ottonian matters. For the rest, the epoch established by us is undoubted, which Paschal himself too confirms, in the letters to Ruthard, archbishop of Mainz, in our Ebbo, chapter 2, number 22, in Gretser, page 174, whose words are these: Moreover, since that same church, FOR NOW LONG TIMES, HAS LACKED THE SOLICITUDE OF THE EPISCOPAL OFFICE, and on account of the punishment of the past schism, in the Teutonic parts very few discharge the episcopal office, according to the petition of that church, to that most dear brother of ours, when he had come to us through many perils, etc.

[62] It is truly to be lamented that the writers of the Acts, intent only on describing the Ottonian virtues, with whom he had set out with other Bishops to the Teutonic [Pope,] did not more reconcile his affairs with the history of that time, which could most easily have been done, even by lightly touching the famous deposition of Henry IV, in the most numerous assembly at Mainz, at which St. Otto too must have been present, and the celebrated legation which followed of men full of the spirit of wisdom, distinguished in dignities, birth, and elegance, or riches, and in that veneration according to God or the world notable, of Bruno of Trier, Henry of Magdeburg, Otto of Bamberg, etc., that, if it could be done, they might obtain that the presence of the Lord Apostolic be exhibited to the Cisalpine parts. Their journey, their captivity at Trent by Adalbert, their liberation by Welf, and other things pertaining thereto, the Ursperg writer narrates fully at the aforesaid year 1106, in which through many perils St. Otto came to Paschal, sufficiently noted there, while the Chronologist thus proceeds: Thus indeed, thus, after so many years, the light, obscured, began to rise in our parts; the orthodox faith is published and ventilated, adjudged and proved; the Wigbertine or Henrician heresy stinks and is spat out, condemned and anathematized; the heresies being abdicated or put to flight, Catholics are destined to the pontifical chairs, OF WHOM ALSO SOME ARE CONSECRATED DURING THE FEASTS THEMSELVES.

[63] There is not the least doubt that among those "some" truly Catholic ones destined to the pontifical chairs, as the Ursperg [writer and others narrate:] who were consecrated during the feasts themselves, our St. Otto is to be numbered, inaugurated on the chief festivity, on the holy day of Pentecost, by the supreme Pontiff himself, just as the above-cited biographers describe more fully, Sefrid from number 16, Ebbo from number 19, so that consequently I judge that from further demonstrating a certain matter we should altogether desist. Let Brusch nonetheless accede, cited elsewhere more than once: Consecrated, he says, by Paschal II, Supreme Pontiff, at Anagni on the feast of Pentecost, to whom he was sent as legate with other Archbishops and Bishops of Germany. These things most truly and to our purpose: but what follows, that St. Otto and those other legates, severally enumerated by the Ursperg writer, were sent by the Emperor Henry IV to obtain the coronation of Henry V; that this is handed down by many I do indeed see; but a far other cause of that legation is brought by the Ursperg writer, and for the circumstances of the times much truer, concerning which to dispute here is not of our purpose. Nor do the jibes hither pertain which the Lutheran preacher hurled against our Saint, that he subjected himself to Paschal the tyrant and antichrist; that he stood for Henry the son against Henry the father, and other things of that kind, excellently confuted by Gretser from page 392.

[64] But since he had remained in Italy that whole summer, We proceed with Ebbo, who at number 27 thus notes: Therefore the elect Pontiff of God, honorably advanced by solemn consecration by the Apostolic Pontiff, was detained by him for a little while, for the sake of humanity, and thus having obtained the desired dismissal, by a prosperous course of the journey, the Alps being crossed, came to Carinthia. After these things he came to the court colloquy which Henry the Emperor had appointed at Regensburg for all the nobles of the kingdom, Otto the new Bishop. From these things I thus deduce the thread of the chronology, that I judge St. Otto tarried the whole summer in Italy, was present at the council of Guastalla, concerning which more in the Ursperg writer, who there speaks as if he had been a companion of those Teutonic legates, at that time not yet born, but describing his own from other chronological writers speaking in the first person. This I observe, that on the Sunday which was the 12th of the Kalends of November, or the 21st of October, which again mark the year 1106, for the people of Juvavum (today Salzburg) Chunrad, for the people of Trent Gebehard were consecrated bishops by Pope Paschal, and many things most holily ordained for the good of the churches of Germany, with those same legates, of whom the last was not our Saint. Thus at last the praised Ursperg writer concludes his narration, again using another's words as his own: But we, that is, the crossers of the Alps, were borne aloft with a certain special exultation beyond all, because we were certain that the departure of the Lord Apostolic had been so disposed, that, following our journey as promptly as possible, he was to celebrate the nativity of the Lord at Mainz, our new King being present with all the princes of the kingdom.

[65] about the Nativity of the Lord [he came to Regensburg, and in 1107 returned to his church.] What success that expectation had, the aforesaid Chronicle teaches, under the year 1107, begun from the Nativity of the Lord, the Roman year 1106 still running, in which is to be placed the court colloquy which Henry the Emperor had appointed at Regensburg for all the nobles of the kingdom, as is in Ebbo, cited number 27, but by the Ursperg writer is thus described: King Henry celebrated the nativity of the Lord at Regensburg, namely in the presence of the legates of the Lord Apostolic, whose arrival he had already for some time awaited at Augsburg, the metropolis of Alemannia, and the other upper parts. Thus can the times be adapted to the deeds done by St. Otto, or the deeds themselves to the times, so that, by our manner of reckoning, Henry IV the elder having died on the 7th of the Ides of August, the new Bishop, coming from Italy, celebrated the nativity of the Lord at Regensburg with Henry V in the year 1106, where, Ebbo being witness, among the princes he spoke wisdom, so that with one accord they proclaimed the church happy, which had been divinely gifted with such a priest: and thus, heaped with royal beneficence, after the hardship of the arduous pilgrimage, the pious pastor, about to undertake the care of his sheep, entered Bamberg, and there was honorably received by the clergy and people with the exultation of due jubilation, toward the beginning of the year 1107.

[66] Hither therefore are to be referred the beginnings of the glorious administration of our most holy Bishop, Hence the foundations of monasteries and churches, which Sefrid and Ebbo pursue not undiligently, if only they would render a more accurate reckoning of the Acts, by rightly coupling the same with their times. Very many monasteries are enumerated as established, founded, amplified; churches restored and built from the foundations; everywhere lavish munificence, and toward religious men and the poor of every kind an almost prodigal liberality: but of the years in which these were instituted or done, you would scarcely find a trace here and there. The first-fruits of his works our writers call the monasteries of Vraugia or Vrangia, Ura or Vraa, which he built in the episcopate of Würzburg. The first Bucelinus forms into the German name Vraun, in Germania Sacra, which seems to embrace almost each formation. For the rest, if those were the true first-fruits, they pertain to the year 1107 or 1108; for Prüfening, situated above Regensburg at the confluence of the Naab and the Danube, Brusch asserts was founded in 1109, whom Bucelinus follows. But perhaps they speak of the beginnings, for Trithemius in the Hirsau Chronicle thus writes at the year 1114: In the 9th year of abbot Bruno, the 7th Roman Indiction, was completed a monastery of our Order, not far from Regensburg in Bavaria, called Prüfening, which St. Otto, Bishop of Bamberg, built anew from the foundations. There is added there the occasion, concerning which also Sefrid, number 23, but to what year it truly pertains is hitherto unascertained by me; certainly the Ursperg writer did not note that Henry V in the year 1109 tarried at Regensburg through the summer. From the cited Hirsau Chronicle another difficulty arises, from this, that at the year 1118 it is there expressly noted: In the aforesaid year also St. Otto of Bamberg, the servant of Christ most faithful in all things, among the many zealous efforts of his piety, founded a monastery of our Order . . . which is called Vraugia. Understand here the completion of the work, when the monks from Hirsau were summoned thither.

[67] Meanwhile to the aforesaid year 1109 Cygneus recalls other things, which it is not easy enough to order chronologically, in the Prodromus thus writing: The collegiate church of St. James, first begun by Hermann (concerning whom see Brusch), St. Otto completed with its buildings, on the 25th day of the month of July 1109. The same church he himself consecrated with his own hands. Sefrid proceeds: Then in the episcopate of Bamberg, the third and fourth building was of two monasteries, of which one was called Michilvelt, in honor of St. John the Evangelist; the other Lanchein. The names seem not written rightly enough, nor is it easy enough to reduce this writer, in these and other matters, aptly to the chronological reckonings. For, if we believe Brusch, he built the monastery of Michelfeld in the year of the Lord 1119, near the town of Auerbach, six miles from the city, as he deduces more fully in the Monasteries, folio 85 verso. But of Langheim Bucelinus asserts that it was founded in 1132, and completed only twenty years after, St. Otto of Bamberg furnishing the estate and strenuously cooperating: which are received from Brusch On the monasteries, page 78, who to the same year recalls the foundation of the monastery of the Fount of Salvation, commonly Heilsbronn, folio 53 verso. Again I repeat, that the order of the foundations could by no means be found by me; the rest I describe, which Brusch suggests: Banz on the Main, situated between the towns of Lichtenfels and Staffelstein (founder St. Otto;) which, being fallen, in the year of the Lord 1127 he again restored. Of Monastery of the Monks likewise, which in honor of St. Michael, formerly begun by the Emperor St. Henry and most liberally endowed; but now ruinous through the negligence and carelessness of the Monks, he not only rebuilt, strengthened, and most magnificently illustrated in the year of the Lord 1117, but also dwelt in it. See concerning these below the life which we attribute to Sefrid, number 34, and Ebbo, number 29.

[68] There is a difficulty in the year 1117 marked by Brusch, in which it is not probable that the monastery of Monastery of St. Michael was completed, [since not even concerning the restoration of Monastery of St. Michael is it established.] since, Andreas being witness in Gretser, page 200: In the year of the Lord 1117, on the third of the Nones of January, that is on the octave of St. John the Apostle ….. a great earthquake happened, on the fourth feria, the moon being the twenty-sixth . . . (concerning which more fully the Ursperg writer at this same year 1117) … whereby … the fabric of our church, which even before was already partly split by the long antiquity of time, was shaken; and after the Paschal feasts, by the command of the pious Otto, was destroyed and leveled with the ground. Hence now the building of the new temple, which should extend itself with a greater compass, was begun, etc. But after many digressions, thus again Andreas, page 205: Therefore in the year of the Lord 1121, the 14th Indiction, on the Kalends of September, was dedicated the monastery of St. Michael the archangel on the Mount of Bamberg by the venerable Otto, etc. In the year Ebbo agrees, number 32, in the day differs a little, erring also in the Indiction. For the rest, in that year, by force of the terms, I understand the monastery was dedicated, which four years before had begun to be built. Thus indeed is saved the mark of the year 1117 placed by Brusch, that in that year the building was begun, just as the praised Andreas most expressly expresses. Furthermore the monastery, the same Brusch being witness, page 87, was not only renovated, but also augmented and enriched in the year 1126, I so take it, that at various times various benefits were conferred by the Saint on that monastery. But when the two basilicas were dedicated, concerning which Ebbo, number 29, I do not see whence it may easily be drawn.

[69] The reformation of that monastery It is certain too that the cathedral church, in Cygneus, wholly consumed by fire, was in its present form built anew by St. Otto at immense expense: but, to say it once, neither of this fabric, nor of others, nor of the rest of the foundations or endowments conferred on monasteries and temples, could I find the certain times, however diligently and laboriously I sought; and this is probable, because to some years pertain the beginnings of such works, to others their increases and their completion. There seems to have been a fire at Bamberg while on his first mission St. Otto was preaching in Pomerania, and so the building was done after the year 1125. The lives are full of the most munificent gifts conferred on Monastery of St. Michael, of which monastery he took a most singular care, as he himself explains in his encyclical letter, in Gretser's Andreas, book 1, chapter 30, page 198. The reformation of that monastery, by the resignation of Gumbold and the substitution of Wulfram, which the same Andreas records, chapter 29, from page 193, if Bucelinus rightly drew the reckonings, pertains to the year 1112; but the aforesaid letter must have been given about the year 1120, since Imbric of Michelfeld, who is named among the other abbots, presided only for two years, namely from 1119 to 1121, Bucelinus again being witness. And these things have hitherto been deduced, to illustrate the lives of Sefrid and Ebbo, in those things which they commemorate as done by St. Otto before he undertook the Pomeranian mission, a few things being plucked from Andreas, which we judged conducive to our matter.

[70] and other deeds are somehow brought to their years. Those who by the help of this commentary shall wish to dispose the whole life of the most holy bishop in right order, will be able to insert here and there other things, received also from elsewhere, which here it is enough to have pointed out with the finger. For there will come to be elucidated the rebuke of St. Erminold, abbot of Prüfening, concerning which in the Acts of the 6th of January, page 338, number 17, and in the Hirsau Chronicle at the year 1114, in the new edition page 360. Likewise the somewhat sharp letter of Frederick of Cologne to St. Otto, given, if I am not mistaken, in the year 1115, to be seen in Gretser from page 502; and other monuments of this kind, to be found in that collection of letters or elsewhere. Of the same subject as Frederick's are the letters of Adalbert of Mainz, in the same Gretser from page 468, to the writing of which the occasion was given, says Gretser, by the custom of St. Otto, who in so great a disturbance of all things, as far as he could, abstaining from public affairs, took care of the affairs of his church. Which some, both of the Catholic and of the schismatic party, took ill. That our Saint suffered much in these things the Ursperg writer indicates clearly enough at the year 1114: The Lord Emperor celebrates the nativity of the Lord at Bamberg, with the utmost magnificence and a copious multitude of princes, and this simply because he held the man of God Otto, bishop there, on account of certain scandals now arising in the kingdom, in part suspect, for refusing to frequent the court. But he, not sparing transitory goods for the sake of ecclesiastical concord, by indefatigable benefits gloriously overcame the animosity of the King. But how much he contributed to the peace of the Church in the years 1121 and 1122, it is easy to gather from the Ursperg writer. Now we make a step to the Pomeranian mission.

§ VIII. The rest of the life is run through from the year 1124 to his death.

[71] The various circumstances of the glorious Pomeranian apostolate the authors of the life and other writers bring forward, which it is not of this place to examine; the concordant opinion of all is that the sacred expedition was undertaken in the year 1124, He undertook the Pomeranian mission in the year 1124 which is most expressly marked by the Ursperg writer, whose words are inserted into the Jaschian Andreas, book 2, chapter 12, page 137. In the year of the Lord's incarnation 1124, the 2nd Indiction, Calixtus II presiding over the Roman See, Otto, by the grace of God Bishop of the church of Bamberg, admonished by divine instinct, strengthened by the authority and assent of the aforesaid Apostolic Pontiff, attacked the parts of the Pomeranians, with certain cities of the land of Liutitia, to recall them from their error, and lead them to the way of truth and to the knowledge of the Son of God, etc., which you will find explained in Baronius this year from number 4. Rightly the Ursperg writer asserts that the mission was undertaken by the authority of Pope Calixtus II, which Ebbo too hands down, number 41: Knowing therefore that all things which are done in a house without the dispensation of the father of the family are of no account, he foresaw that so arduous a work should by no means be begun without the authority of the Roman Pontiff. And therefore, honorable legates being sent to the Apostolic Calixtus, he obtained license to evangelize the Pomeranians. To the same year pertains the diploma of the praised Pope Calixtus, in which provision is made for the foundations already made by the Saint, and it is extant in Sefrid, number 47, given on the Ides of April, the 2nd Indiction, which can be the mark of this year alone. Neither later, nor much older, was another diploma of the same Pontiff, placed at number 30, which Baronius consigns to that same year: both, moreover, plainly prove that the pious Father would not set out to the foreigners, without first having placed in safety the works begun and the discipline of his monasteries.

[72] (in which the Ursperg [writer is somewhere to be corrected)] The Ursperg writer had premised that it was appointed by Caesar Henry to the princes of the empire, to come to the court at Bamberg on the Nones of May, not in the year 1124, as there and in the Hirsau chronicle it is badly marked, but probably in the preceding year, for on the Nones of May 1124 St. Otto had already undertaken the expedition, as I shall presently demonstrate: There was made therefore that no small assembly …. to each of whom the venerable Bishop Otto ministered the necessary expenses either wholly or in part, besides the public service, constituted from of old for the imperial majesty, which was exacted even more importunately by the courtiers. By these finally the same Father was noted, that he visited the palace more rarely than the other bishops: but he preferred to occupy himself with founding and restoring monasteries, dispensing alms, watching over prayers, and applying himself to the other studies both practical and theoretical. Nor were there lacking those who, murmuring this out of envy, judged that it should rather be spent on public functions, and thus attempted to stir the animosity of Caesar against the man of God. But because the Lord keeps all who love him, and destroys the ways of sinners, he, not sparing transitory things for the time, in a wondrous manner, although penury was everywhere straitening the regions, by ministering sufficiently to all, overcame malice with goodness, and by the offices of unfeigned charity merited the benevolent affection of the whole kingdom toward himself. Whence, the affairs of that assembly being composed, he intimates both to the Emperor and to all the primates, that he was called by very many letters and messengers from the Duke of Poland Boleslaus, and moreover directed, by the permission and blessing of the Lord Pope C., to the nation of the Pomeranians, whom that Duke had lately subdued as his neighbor, and impelled to the refuge of Christianity. The whole church which had assembled assented; the court too assented, praying prosperity for the pious efforts; only the sons of the church of Bamberg unwillingly forsake their most sweet father, with many tears, as if following a funeral.

[73] Having set out on the journey on 24 April, That these things cannot at all pertain to the year 1124, the Ursperg writer himself sufficiently shows, when on the following page he names the aforesaid year, narrating the things which we related at the beginning of this paragraph. More clearly you will perceive this very thing from the day on which he gave beginning to the arduous work, or rather, on which, bidding farewell to his church, he set out on the journey. That day Sefrid expressly marked for us, book 2, number 55: All things therefore being prepared which were necessary for the departure, he says, on the day next after the feast of George the martyr (it was, the Dominical letter E running, Easter falling on the 6th of April, the Thursday, the 24th of the same month), his clergy and people being greeted, he was torn away: or as Ebbo has it, number 43; At last, as if not to see them again, bidding farewell, he commended his own more earnestly to Christ, and not without tears, testifying his paternal love, sent them back to their place, etc. If therefore on the 24th of April of the year 1124 the holy Apostle of the Pomeranians departed from Bamberg, that assembly of the Princes, already described from the Ursperg writer in the number above, could not have been held on the Nones of May of the same year, but it is certainly to be referred to the preceding year, namely 1123. Nor indeed do I see that it can be doubted by anyone that our Saint undertook the conversion of the Pomeranians in the said year 1124, just as Brusch too rightly noted: He converted, as a true Bishop, by faithfully preaching, the Pomeranians in the year of the Lord 1124. Which also the most ancient little verses related by Jaschius, on another page of his work, prove: In the thousandth year, the hundredth twice twelve. Otto the pious becomes an Apostle among the Pomeranian shrines.

[74] The praised Sefrid could cause trouble, did it not clearly appear Not Honorius but Pope Calixtus sitting that the Pontiffs Calixtus and Honorius were confused by him. Thus he writes, number 45: Now it is time that, for the eternal memory of the blessed bishop Otto, we pursue his pilgrimage and labor with a faithful pen, how, destined by the Apostolic authority of blessed Pope Honorius as Apostle to the Pomeranian nation, he preached, baptized, etc. Again, number 54, in terms no less express, he affirms that the apostolate of the Pomeranian nation was undertaken by the authority of Pope Honorius. His words are: The counsel therefore of his choir and clergy being had, legates being sent to the Apostolic See, to ask the license, blessing, and obedience of the Lord Pope Honorius of venerable memory, he devoutly applied his shoulder to this most heavy burden. The helm of the universal Church Calixtus II held until the 13th day of December of the oft-mentioned year 1124, but, Sefrid being witness, we have already shown that the mission was begun from the 24th of April; therefore to Calixtus II are most certainly to be attributed the things which here are wrongly ascribed likewise to Honorius II. In this I excuse Sefrid, that he confused the first mission with the second, for this latter manifestly falls in the times of Honorius, as will appear below, since he held the supreme Pontificate from the 21st of December of the year 1124, until the thirtieth year of that century.

[75] That that first pilgrimage lasted more than eleven months, thence returning to Bamberg 29 March 1125, Ebbo distinctly teaches us, who, after at number 59 he shows that the pious Otto, unwilling to gainsay the assiduous legations of his brethren and sons, when he had wintered among the people of Julin, about the Purification of St. Mary, license being received from all, disposed to visit his one bride the church of Bamberg; at number 60 subjoins: At last, the borders of his pilgrimage being passed, he came to Michilvelt, where, many of the clergy and people of Bamberg meeting him, he celebrated the Lord's Supper: on Holy Saturday of Easter he came to Turstat, but on that day deferred to enter the city. In the early morning therefore of the resurrection of the Lord, the church of Bamberg received him, illustrated with a twin joy, both by the delight of the Paschal feast, and also by the arrival of the pious Otto. Thus far lasted the first mission instituted to the Pomeranians, namely from the 24th of April of the year 1124, to the 29th of March, which was sacred to the Resurrection of the Lord in the year 1125. The whole matter could not be circumscribed more clearly and openly; nonetheless here again Sefrid disturbs the thread, since toward the end of number 97 he names the feast of the Purification, while the Saint was still tarrying among the people of Stettin, concerning which in our annotations: and while he thus concludes his number 120: And so according to his purpose, before Palm Sunday St. Otto returned to his see. This writer I here so explain, that he means St. Otto reached the borders of his diocese before Palm Sunday.

[76] The triumphal, so to speak, return of the most holy Bishop to his episcopal city, He solicitously attends to completing his pious works. and the joy of all the clergy and people exulting, Ebbo describes neatly enough in the next following number 61, soon subjoining the wondrous solicitude of the excellent Father. For scarcely had the renowned Apostle returned home, when straightway he resumed the interrupted works of his immense charity, concerning which the praised author, at the number already cited, hands down these things: Thenceforth, attending to the uncertain goal of human life, and revolving that of blessed Job by assiduous meditation: I know not how long I shall abide, and if after a little my Maker take me away; he hastened to complete as quickly as possible all the enclosures of monasteries and churches which he had long ago begun, lest, if anything in these were neglected, he should afterward grieve that it was subtracted from his reward. Hence it is most easily understood that it was rightly said by me above, that it is almost impossible to determine the certain years in which those monasteries, temples, or other buildings were begun or completed. For the rest, the pious Bishop, again the words are Ebbo's, sweating in the divine works, through the envy of the ancient serpent, grieving that so many increases of souls were growing up for him in Pomerania, two chief cities, Julin and Stettin, fell into apostasy, and, the worship of the true God being cast off, subjected their necks to demons and not to God. This now was the occasion of the second Pomeranian mission, whose certain year remains to be investigated.

[77] The second departure seems to pertain Thus Sefrid begins his third book: After these things, detained at home for a triennium, after a quadrennium, although he was held by many affairs at home, yet he himself, burning with love of his new colony, all things being postponed, undertakes to revisit it. The causes of this second Pomeranian pilgrimage Ebbo explains more brilliantly toward the end of book 2 and the beginning of the third, number 70, thus proceeding: Therefore the elect Pontiff of God, hearing that the enemy had over-sown tares upon the good seed, did not suffer the people of Stettin to halt between two sides, by serving the Lord and the idols; but, the blessing being asked from the Lord Apostolic Honorius and the most serene king Lothair (he had succeeded Henry V, in the year 1125), disposed again to approach the borders of the barbarians, both to recall the apostates to the bosom of the Church, and also to subject to the yoke of the faith another nation, called Uznoym, which had not yet heard the name of Christ. And so, several things necessary for the journey being prepared, ministers and cooperators of the word being also taken up, on the most sacred Lord's Supper, after the making of the Chrism, and the solemnities of the masses, devoutly performed; fasting, and adorned with sandals, as he had stood at the altar, the standard of the Cross being raised, he took up the journey of preaching, according to what is written: How beautiful are the feet of those who evangelize peace, who preach good things. All his sons therefore following their most loving father with tears, and with one accord praying prosperity for him, he, armed with faith and defended with the helmet of salvation, began to attack the city of the enemy.

[78] We ask, in what year this other departure was instituted. Sefrid leaves us in doubt, to the year 1127, whence he returned 20 December. since he names a triennium and a quadrennium; for if the first be taken, this second mission must have been undertaken in the year 1128, which Gretser ascribed to the margin, page 304; from which I should by no means shrink, did not Ebbo, number 105, relate a miracle which was done on the feast of the Assumption of the Blessed Virgin, falling on the second feria. Hear his words: And they, we kept holiday yesterday, they say, the Lord's day, today we wish to attend to the work of our hands. More clearly Sefrid, number 185, and from him the Gretserian Andreas, page 340, the edition of Jaschius page 207: Now it was the second feria. But the second feria could not concur with the feast of the Assumption except under the Dominical letter B: but this is not had except in the year 1127: therefore if that feria is rightly noted, the triennium of Sefrid cannot be understood except from the year 1124, namely the beginning of the first mission, although he seems manifestly to indicate something a little more. For my part it is of no interest to me which year be preferred; I propose the difficulties, if perchance they may be more happily solved by another. For the rest, beyond the year 1128 no one, so far as I know, deferred that second mission; nor concerning the day of return is there any doubt, all testifying that he returned to his church by postliminy on the vigil of St. Thomas the Apostle, I think, in that same year 1127 or 1128. Concerning the rest of the series of the life nothing is handed down to memory: in the Labbean collection of councils, volume 10, column 988, he is said to have been present at the council of Mainz in the year 1131.

[79] This is established, that our Saint survived at least eleven years in his see, with indefatigable labor providing for his flock, As to the rest of his deeds, sustaining the poor, building temples and monasteries, all which, confused and contracted into one by the writers of the Acts, we have indicated above. I found in Brusch On the monasteries, page 86, that the Cell of St. Fides was built by St. Otto the Bishop himself …. in the year 1136. Very many things Andreas mixed in book 1, which would have been better placed elsewhere; Sefrid rejects into the third book other things which certainly preceded the Pomeranian mission. To say it in a word, concerning that Apostolic preaching all treated fully and widely; nor so inordinately: the rest, without measure and order, are everywhere so heaped together and compacted, that to sunder them and lead them into a right series seems all but impossible. Thus in Sefrid, book 3, number 206, is related the sickness of St. Otto, which preceded the dedication of the temple of St. Michael, which we have shown was probably done in the year 1121, three whole years before he set out into Pomerania. But on the contrary, in the Gretserian Andreas, book 1, chapters 45, 46, and 47, in Jaschius from chapter 40, are commemorated the things which were most evidently done after the conversion of Pomerania, as the pious dealing of Rudolph the Steward, his legation to Bela King of Hungary, and the history of the virgin Sophia intruded there. For Bela, of whom there is discourse there, did not possess the kingdom before the year 1131. Thus chapter 43 in Gretser, page 214, and several others, are not divided rightly enough either as to their places or their times.

[80] This indeed I set beyond controversy, that the most holy Bishop, for the most part the times are confused: returning from his second Apostolic expedition, intended especially that matter of which Ebbo above made mention, namely, that he hastened to complete as quickly as possible all the enclosures of monasteries and churches which he had long ago begun, and in procuring, enlarging, confirming, and establishing these he spent the rest of his life. And hither I recall the bull of Innocent II, mixed with others in Sefrid, book 1, number 32, in which provision is made for the security of the monasteries and religious discipline, and which could by no means have been given before the year 1130, since in that year Innocent first ascended the Chair of St. Peter. There is one who writes that St. Otto was present at various assemblies of the empire, in which scarcely anything of greater moment was treated at which he did not intervene. This I interpret, as far as necessity bore; and thus in Eysengrein in the Speyer Chronology, page 204, he subscribed to the privilege there recited in the 4th year, for otherwise he suffered himself with the greatest difficulty to be torn away from his church and the pious works to which he attended, in which at last he died, as read in Sefrid, number 207, in Ebbo, number 110; which, as far as was necessary, toward the end of the preceding § and at the beginning of this we touched from the Ursperg writer. The year of death Sefrid indicated, not without a typographer's fault, in his last words, 1139: the day Ebbo marks; on the night therefore on which the festivity of St. Paul the Apostle is kept …. but at the first hour of the day, the pious Otto …. rendered his soul to heaven.

[81] He most holily died 30 June 1139, A most certain mark Gretser's Andreas added, page 352, when he expressly noted the sixth feria, which in the aforesaid year, under the Dominical letter A, plainly coincided with the 30th of June, so that consequently all those are evidently deluded who wrongly assigned to us another day or year of death. I marvel most vehemently that into the very monument of the Saint, which is extant at St. Michael's in Bamberg, an error crept, where St. Otto is said to have died in the year 1140, on the 2nd of the Kalends of July. The monument itself will be exhibited below, engraved on copper. I marvel, I say, most greatly, that such things could be noted in that monastery, where the ancient life written by Sefrid could not be unknown, as neither the Andrean, if indeed the mausoleum were later than Andreas, concerning which I would not easily judge. But lest the people of Bamberg take it ill that I in some way gnaw at so illustrious a monument, let them observe, I pray, that the first words of that inscription deviate even further from the truth. Thus they sound: In the year of the Lord 1102, on the 3rd of the Ides of May, holy Otto was ordained Bishop. Nothing more unskillfully could be written, for Rupert, the predecessor of St. Otto in the episcopate of Bamberg, did not die before the 11th of July, 1102, as the catalogue of Bishops proves in Brusch and others: how therefore, I ask, could holy Otto be ordained or consecrated Bishop on the 3rd of the Ides of May of the same year? Let them see the things which in the preceding pages were somewhat more accurately discussed by us; there they will find, from undoubted characteristics, that St. Otto was ordained by Pope Paschal, on the 3rd of the Ides, or the 13th, of May 1106. The aforesaid inscription therefore can be corrected in these two epochs: there remains the burial, marked also in a confused manner by the writers.

[82] most probably buried 3 July. The body of the Saint was buried, says Sefrid, on the third of the Nones of July, so also wrote Jaschius's Andreas, page 245; for which Gretser's Andreas, page 358, reads most badly the third of the Kalends of July. But neither does the third of the Nones please me; for thus on the 5th of July the sacred body would have been buried, the sixth day after death, which fights against Sefrid himself and Andreas, who testify that the exequies were held on the fourth day, the funeral oration delivered by Imbric of Würzburg, and the body carried to the tomb. Read Sefrid, number 209: For now through the whole three days of his falling asleep, the clod of the beloved body was carried about through all the churches …. On the fourth day, when they came to the place of the tomb, etc. From Ebbo, which you may wonder at, nothing of light can be had, for he seems as if of set purpose to have kept silent the day of burial, only intimating; his venerable body, cared for by religious men and seasoned with spices, was carried through each of the monasteries, and there honored with the watches of vigils and the solemnities of masses. If it be permitted to indulge conjecture a little, I will not fear to divine, that "the third of the Nones," equally as "the third of the Kalends," ought to be taken for the 3rd day of July; but why today on the 2nd day of that month he is venerated in the sacred fasti, I hitherto know not. Gretser erred, when on page 412 he wrote that St. Otto was placed in the Roman Martyrology on the 3rd of the Nones of July, for in all the Plantin editions he is constantly set on the same day, the 6th of the Nones. More hallucinations on this subject Jaschius collected, page 494, but to relate them here would help nothing. Thus the praised (elsewhere) Schugentes wrote to me on the 7th of May 1717: In our monastery we have inviolably made, and to this day make, the commemoration of the death of St. Otto yearly on the 30th of June.

§ IX. The Canonization of St. Otto, his memory in the more recent fasti, and his elogia.

Thus far concerning those things which are found to have been done in some order from the Saint's birth to his happy passing. His excellent virtues, To the solemnity of Canonization illustrious works, and truly Apostolic zeal in preaching the faith to the Pomeranians, signs and miracles, Sefrid pursues, whom Andreas copies: but no one carried the matter so far as we see it described by Ebbo from number 117, but especially from number 127, where he pursues the things which were done for obtaining the Saint's Canonization by Otto II, bishop of Bamberg, and by Wolfram, likewise the second of his name, abbot of Monastery of St. Michael, both in Pomerania and in repeated legations to the Roman Pontiffs, of which at last that most desired success was the result. The Bishops of Eichstätt and Merseburg being deputed to the solemnity in the year of the Lord's Incarnation 1189, the Duke of Bohemia, Archbishops, Bishops, Abbots, Princes, and an infinite multitude assisting …. they sanctioned that the name of blessed Otto be reckoned in the canon and in the litanies, in the catalogue of the confessors of Christ, who labored no less than they, and that now not an anniversary but a natal day be celebrated, by Apostolic authority, they enjoined it upon the Church of Christ diffused through the breadth of the world. And so in the fiftieth year after his death, the Bishops of Merseburg and Eichstätt being deputed which the oration of Ebbo compares to a jubilee in many ways, the sacred body was elevated and translated on the day before the Kalends of October, on which day his feast is celebrated, says Surius. In Gretser, page 375: Therefore in the year of the Lord 1189, on the 2nd of the Kalends of October, on the day of St. Jerome, St. Otto was translated, as more fully below. For this time the praised (above) Schugentes testifies that his feast of translation is held in the greatest veneration and solemnity on the 30th of September, which is kept as a holiday throughout the whole diocese, on which day a thousand men, both natives and foreigners, visit the sepulcher of the Saint, and drink out wine consecrated in the name of the Saint, from the aforesaid silver phial or vessel, so that scarcely even a whole day suffices for slaking this devout thirst. He could have added that this is the true festivity of St. Otto among the people of Bamberg, inasmuch as it alone is placed in the Breviary, as will be said in the following paragraph.

[84] This is not the true day of Canonization, but of elevation, which followed the Pontifical bulls. The first Baronius relates at the year already cited, number 13, which is also extant in Gretser, to which here he added another, page 374, found in a certain codex of the Bavarian library. Of both I here make a copy, from the aforesaid edition of Gretser. Clement, Bishop, by a brief of Pope Clement III servant of the servants of God, to the venerable Bishops E. of Merseburg and O. of Eichstätt, and to the beloved sons the abbots of St. Emmeram of Regensburg and of Schwarzach, the Dean and Scholastic of Würzburg, greeting and Apostolic benediction. To the hearing of our Apostolate, from the series of certain letters and the relation of many, it has come, that the divine power, through the merits and intervention of blessed Otto, who was Bishop of Bamberg, has wrought much salvation, especially in the Pomeranian nation, to which he was sent from the Apostolic See; and in it the Lord granted him to flash with several miracles. Since therefore, according to the testimony of divine Scripture, a lamp is to be placed not under a bushel, but upon a candlestick; we command your strictness by Apostolic writings, that you inquire more diligently concerning his life and miracles, which were indicated to us by the letters of many. And if you find nothing which opposes, relying on Apostolic authority, announce him canonized, solemnly and publicly; making the anniversary day of his passing, and publicly announcing that the solemn memory of that blessed man be held, to the honor of God. Given at the Lateran on the 3rd of the Kalends of May, in the second year of our pontificate. Thus far that bull, which may be called not so much a true Canonization, as a mandate for a Canonization to be instituted: the names of the two Bishops you have in our Ebbo, number 133. The other is directed to the people of Bamberg themselves in these words.

[85] who admonished the people of Bamberg about the same matter, Clement, Bishop, servant of the servants of God, to the venerable brother Otto the Bishop, and to the beloved sons the canons and all the clergy and people of Bamberg of Monastery of St. Michael, greeting and Apostolic benediction. When those things are reported to the Apostolic See which pertain to the salvation of souls and the devotion of clergy and people, and are proved by manifest indications to regard these ends, we gladly hear them, as is fitting, and, that they may be promoted in the Lord, we impart, as is expedient, Apostolic favor and assent. Hence it is, that when to the hearing of our Apostolate, by the series of certain letters and the relation of many, it has come, that the divine power, through the miracles and intervention of blessed Otto, who was Bishop of Bamberg, has wrought the salvation of many, especially in the Pomeranian nation, to which he was sent from the Apostolic See: in which the Lord God granted him to flash with several miracles. These things being gladly heard, and thanksgivings being rendered to the Almighty Lord for so great benefits, desiring to satisfy your pious desires, to the praise of God, to our venerable brothers the Bishops of Merseburg and Eichstätt, and to the beloved sons the abbots of St. Emmeram of Regensburg and of Schwarzach, the Dean and Scholastic of Würzburg, we have given in mandate, that they diligently inquire concerning his life and miracles, which were indicated to us by the letters of many. And if nothing be found which opposes, the aforesaid persons ought, relying on Apostolic authority, to announce him canonized, solemnly and publicly, making the anniversary day of his passing, and publicly announcing that the solemn memory of that blessed man be held, to the honor of God. Given at the Lateran on the Kalends of May, in the second year of our pontificate.

[86] they performed all things in the year 1189 and completed them on 30 September. These bulls, or one of them, led some to write that the Canonization of St. Otto was instituted on the 29th of April, whom our Antoine de Balinghem followed, on that day thus reading: St. Otto in the year 1189 is reckoned among the Saints by Clement III, on which day also in the Passed Over concerning him it was treated in volume 3, page 612. Nevertheless it should not have been understood by him and by others sufficiently properly and in strictness, since from the related instruments it manifestly appears that there ought to precede a diligent inquiry by the deputed Bishops and others concerning the life of St. Otto and his miracles, before the aforesaid great persons could announce the Saint, as Canonized, solemnly and publicly, relying on Apostolic authority; for the duly performing of which I judge that at least three months were spent; and then that they proceeded to the solemn act, before the whole Imperial court, which had assembled at Würzburg on the feast of St. Lawrence, as our Ebbo has it, number 134. And then to the elevation of the sacred body from its first burial, its translation, and its exposition to public veneration in the then Catholic manner, which were performed toward the end of September of the same year. And thus rightly, page 375, the praised (above) Gretser subjoins: Therefore in the year of the Lord 1189, on the 2nd of the Kalends of October, on the day of St. Jerome, St. Otto was translated, worthy of God, Bishop of Bamberg and Apostle of the Pomeranians, Otto Largus, the second of his name, still presiding in the see of Bamberg.

[87] And these things suffice most abundantly for the legitimate and public veneration of St. Otto, In the Usuardine supplements he is related on various days, nor is authority to be fetched from the Martyrologies, since he is known almost only in the Usuardine supplements, not very ancient. In our edition of Usuard these things from the Lübeck-Cologne are had on the 30th of June, on which he truly died: On the same day, of St. Otto, Bishop of Bamberg and confessor; or as in Greven: Of Otto, Bishop of Bamberg and confessor: who on this day, the 2nd of July, reads: Of Otto, Bishop and confessor, according to others on the day before the Kalends of July. Molanus on the same day: The deposition of Otto, Bishop and confessor, at Bamberg. This is not the true day of the deposition, as we have shown above, but so it has prevailed today. Another memory of St. Otto is made in the said Lübeck-Cologne edition, on the 30th of September, namely the day on which the body was elevated and translated: At Bamberg, the translation of St. Otto, Bishop and confessor. So has it also Greven, whom Molanus copied in his first edition; in others the text is changed: At Bamberg, of St. Otto, Bishop and confessor, who converted the Pomeranians. For the 1st of October, I find only the Hagenau codex, in which the names of Saints are often transposed: At Bamberg, of St. Otto, Bishop and confessor. That in the church of Cammin in Pomerania he was formerly thus venerated, I shall show in the following §. In Balinghem an elogium is had on this day, in which St. Otto, among other things, is said to have been consecrated from infancy to the Holy Virgin by his parents; the curious reader may see more there: and in the Benedictine Calendar the ordination of St. Otto is inscribed on the 13th of May.

[88] In enumerating the other more recent Martyrologies we shall not take much labor. as also in other more recent ones. The German one of Canisius, on this day thus in a few words: At Bamberg, the deposition of the holy Bishop and confessor Otto, who is also placed on the 30th of June. But on the 30th of September he adorns him with a longer encomium, contracted from the Acts, which Bucelinus far surpasses on this day, not fearing to assert, that, the honor being renounced, seeking rest in the cowl, and most eagerly canvassing for the cowl at St. Michael's, he was received as a monk; and likewise other things, which I would not dare to put on sale on his authority alone. Then, on the 30th of September, treating the matter more briefly; but on this day, he says, on which, in the year of Christ 1189, his sacred body was translated, his feast is especially celebrated. Nor did Menard pass over the Saint, the text of the Roman Martyrology being copied. Sufficiently neat is the elogium of Galesinio: At Bamberg, of St. Otto the Bishop. He, born of a noble stock, instructed by his parents in true piety, the fame of his sanctity being spread abroad into all parts, was created Bishop of Bamberg, in which office he conducted himself religiously in perpetuity. On account of his divine virtues summoned into Pomerania, he led the Pomeranians from impure superstitions to the Gospel, baptized three princes of that region; overthrew the idols; and did other things, by the merits of which heaped, he enjoys eternal glory. The same he repeats, the phrase being a little changed, on the 30th of September, no mention being made of the translation. Let the last be the words of the Roman Martyrology: At Bamberg, of St. Otto the Bishop, who, preaching the Gospel to the Pomeranians, converted them to the faith. These things in the Martyrologies.

[89] From very many are selected the elogia of Helmold; But now to collect the encomia of the writers concerning St. Otto would be too long; a few of the more ancient out of many we shall review, the places being then indicated where others may be found. Nearest in age to the Saint was Helmold, priest of Bosovia, who carried his Chronicle of the Slavs to the year 1168. He, in book 1, chapter 40, number 10 of the edition of Bangert, page 99, thus speaks of our Saint: Nor yet do I think it should be passed over, that in those days, of Henry the younger, there shone a man distinguished in sanctity, Otto, Bishop of Bamberg, who, Boleslaus, Duke of the Poles, alike inviting and aiding, undertook a pilgrimage pleasing to God to the nation of the Slavs, who are called Pomeranians, and dwell between the Oder and Poland; and he preached to the barbarians the word of God, God cooperating and confirming the discourse by the following signs; and converted that whole nation, with their prince Wercezlaus, to the Lord, and the fructification of divine praise remains there unto this present day. Thus far Helmold. Furthermore, a good long series of other writers you will find in Jaschius from page 456, who all run out into the praise of St. Otto; but since most took their materials from the Acts themselves, or follow the chief and almost only source, so often praised by us, Conrad abbot of Ursperg, I have judged that nothing of the aforesaid should here be repeated. The things which he has, and from him others, concerning the instruction of the Catechumens, made by St. Otto, I prefer the curious reader to find in the Acts themselves.

[90] of Krantz, Among the several passages of Krantz which Jaschius adduces, I bring one, from which you may pass judgment on the rest, he thus relates, page 458: About these times also (in which Henry, the fifth king of his name, his father being cast down, occupied the kingdom) there shone a man of chief sanctity, Otto, Bishop of Bamberg, who, Boleslaus the Pole alike inviting and aiding, undertook a pilgrimage to the nation of the Wends, who are called Pomeranians, and preached to the barbarians the word of God, and converted that whole nation, with their prince Wartislaus, to the Lord, which we have set forth in the Wandalia. Likewise from another passage of the same Krantz, where he describes the Saint's return from the Pomeranian mission, book 5 of Saxony, chapter 45: At which time (namely the year 1124) the Bishop of Bamberg, returned from his pilgrimage, doubled the Paschal joy, both that the good Pastor exhibited his presence to his most longed-for citizens, and that, so many souls having been gained for Christ with great interest, the happy father exulted over so many sons. The names of the cities in which he had preached and sown the faith, the people being baptized and instructed in the Lord's precepts, are these: Pyritz, Stettin, Wollin, Cammin, Kolberg, Belgard, Lubin, Gresb. See there very many cited, who probably will review neither other new things, nor more illustrious.

[91] In the same Jaschius I find a poem, page 459, a poetic one from Jaschius: which embraces the names of the Bishops of Cammin in Pomerania, recited in honor of Bishop Casimir, on the 26th of October in the year 1174, sufficiently celebrating the glory of St. Otto, when it ascribes to him the conversion of the whole Pomeranian nation, and the beginnings of the episcopate. Thus there the poet sings: The holy Otho taught Christ the Word at the time, in the regions of the Pomeranians, the deity granting it; then the first of the Pomeranians, Wartslaus by name, follows your counsel, O kindly Christ. For, led by the love of sacred piety, he places the temples of the cathedral see in the city of Julin. His son, who transferred them thence to Cammin, Bughslaus, after the pious death of his father. And when Otho had made a very great fruit among the Pomeranian places in frequent assembly, he sought Bamberg again, leaving the peoples and the shore which the Baltic nymph shakes with its horrible-sounding sea. Albert then becomes the first Bishop in these coasts, who before was the faithful companion of the pious Otho, etc.

[92] There relates too the so-often-mentioned Jaschius, from page 450, likewise from a diploma of Duke Barnim a certain diploma of Barnim, who was Duke of Stettin, of Pomerania, etc., given in the monastery of Kolbatz in the year 1343, in which he makes known, that of the goods conferred on him by God, desiring to amplify the cult of his most holy name, to the praise and glory of the same Almighty God, of his mother Mary the glorious Virgin, and of the most holy confessor blessed Otto the Bishop, who converted our progenitors and the whole duchy to the right faith of Christ and to the Catholic truth ….. he has given, delivered, offered, etc. Then, the goods being enumerated which he confers on the monastery of Kolbatz, he subjoins the services which he desires to be performed by the monks. And the first indeed on the feast of the nativity of Christ, the second on the Lord's Supper, the third on the feast of his Ascension, the fourth on the Assumption of the blessed Virgin Mary, the fifth on the day of blessed Otto the Bishop and confessor, on which a special and proper history concerning him ought to be kept, and at the high mass the Alleluia, "Daughters of Zion, rejoice and exult in the Lord," to be chanted, throughout his whole octave, both at Vespers and at Matins a special commemoration concerning him to be had. Brusch, On the Monasteries, page 90, treating of the 25th abbot of Monastery of the Monks, Walther, thus writes: He had as a very beneficent patron Barnim, Duke of Pomerania, of Stettin, of the Slavs and Cassubians, in the year 1346.

[93] Let the last be the elogium of Trithemius in the Hirsau Chronicle, and from the Hirsau chronicle. of the last edition, of the St. Gall types 1690, which is wrongly referred to the year 1140, as if in that year the most holy Bishop put off mortality, since above, from the express words of Sefrid and the sixth feria concurring with the 30th of June, we have shown that the true year of death was 1139. This caution being premised, we render the text of the chronicle: In this same year the holy Otto, Bishop of Bamberg, died, in the thirty-eighth year of his pontificate, and in the church of St. Michael the archangel, which he greatly loved, cultivated, and while living exalted, on the Mount of the monks, before the high altar he was buried. Who soon began to flash with infinite miracles, in testimony of which he merited to be inscribed in the catalogue of the Saints. A man certainly worthy of eternal memory, who did many good things for the honor of God; built new monasteries, magnificently repaired the ancient beautiful ones [*] together with the churches. And what is greater than all, he converted the Pomeranians and the idolaters of Stettin, with a multitude of pagans, to the knowledge of the truth.

* perhaps, many

§ X. The perpetual cult of St. Otto from the ecclesiastical offices.

[94] A more recent ecclesiastical office, The perpetual cult of St. Otto, persevering to this very day, is proved by all the arguments wont to be adduced thereto, the miracles which are fully recorded in the lives, and which in these three last paragraphs I shall deduce. Let the first be the ecclesiastical office, which, transmitted to me from Bamberg, is in use nowhere else than at Monastery of the Monks, as I sufficiently gather from the letters of the most distinguished Schugentes. I do not know well enough when it was composed, at least at what time the lessons were intruded: but since it makes the father of St. Otto Berthold of Andechs, I am altogether compelled to believe it later than the fifteenth century. More ancient are, and plainly proper to the Saint, the offices which the Breviaries of the churches of Bamberg and Cammin suggest to us, concerning which below. Another undoubted indication of continued cult is the veneration paid to the sacred relics, which how great it is among the people of Bamberg and the neighboring peoples, will be manifestly demonstrated. The monuments I refer as received from the often-praised Schugentes, from whose own delineation, as he is also skilled in that art, I have judged that two chief ones should be represented, engraved on copper, others being omitted which, at the painter's discretion, relate the life, which the learned will find more elegantly and truly sketched in the Acts of Sefrid and Ebbo. Thus concerning them Schugentes: The images which, artfully delineated, could be engraved on copper, are hung on both sides of the sepulcher on the walls of the temple, wooden tablets to the number of 26, which exhibit the life and miracles of St. Otto, depicted with an artful brush. Let it suffice to have indicated these things; now let us begin from the lessons of the ecclesiastical office, as they are in use at Monastery of the Monks.

[95] in which are first related the deeds before the episcopate, Schugentes prefixes a title: From the canonical office on the death of St. Otto, 30 June, the lessons of the 2nd Nocturn. Lesson I. St. Otto, born of the father Berthold of Andechs, the mother Sophia of Amerthal, counts, had Frederick as a uterine brother. His parents indeed touched by consanguinity kings and dukes, but were not strong in wealth. Which St. Otto attending, when he had come to the maturity of years, and had completed the course of the humane letters, went abroad into Poland: there, unknown, being skilled in the Latin tongue, he took up boys to be instructed in the same. By the elegance of his manners and the excellent form of his body, he came into the love of all, and, made most pleasing to the Duke of Poland himself, was sent by him to the Emperor Henry IV, in arduous affairs. He soon so pleased the Emperor, that he admitted him into the number of his courtiers: a little after, the Chancellor being promoted to an episcopate, St. Otto himself is substituted. While he discharged that office, he refused two episcopates offered, of Augsburg and Halberstadt, at length that of Bamberg, the Emperor himself urging, he scarcely with difficulty accepted.

[96] Lesson II. But knowing what of evil lay hidden under the investiture of episcopates from the hand of the Emperor; then in the episcopate, he betook himself to the supreme Pontiff Paschal II; and by him is again invested with the episcopate, and on the feria of Pentecost is initiated Bishop at Anagni. Which office when he had discharged most faithfully from the year of Christ 1102, when he had restored the basilica of Bamberg wasted by fire, had erected anew and endowed very many monasteries; had raised many fallen or leaning ones; had abundantly procured estates, farms, castles, villas, and whatever finally pertained to the amplification of the diocese; for the love of Christ and the salvation of souls, he goes to the Pomeranians, and to the faith of Christ, as a true apostle, enduring many things, converts them.

[97] Lesson III. But when now, esteemed in the whole empire, and finally in death. on account of his manifold care, he was worn out with age and exhausted with labors, in the seventieth year of his age, the thirty-seventh of his episcopate, toward the end of June he falls into a most grievous sickness, that is a flux of blood, which he patiently sustained with thanksgiving: but meanwhile, about to travel hence, he fortified himself with the sacred viaticum and the unction of holy oil; and all things being disposed before Egilbert, Dean of the Cathedral church, the abbots, and other chief men, to whom he specially commended the monastery on the mount of St. Michael, which, both as to buildings and as to monastic discipline, he had raised as a second founder, to be guarded as his own bowels, and asked to be buried there: all things being duly disposed, on the sixth feria, on which the commemoration of St. Paul was kept, amid the groans of those praying and weeping, he rendered his spirit to God. His body on the aforesaid Mount before the high altar, with fitting pomp is committed to the earth; where daily, how greatly he not only pleased God, but also how he loved not the Mount at least read: only, but the whole diocese, he declares by posthumous benefits and miracles about the sick. Thus far the lessons submitted by Schugentes.

[98] But far more pleasing are the things which are extant in the ancient Breviaries, The more ancient offices of Bamberg and Cammin taken from the Acts of Sefrid and Ebbo. I found in our Museum a Bamberg Breviary, printed at Dillingen in an elegant Roman character, in two volumes in 8vo, in the year 1575; but much more ancient is one printed in Teutonic letters at Basel in 1521 for the use of the church of Cammin in Pomerania, in a single volume in the same form, doubtless received from some more ancient Bamberg one; the former is placed on the 30th of September, the latter on the 1st of October, lest the office of St. Jerome be impeded. Both agree, in that they venerate the feast of St. Otto with an octave: they agree likewise in the peculiar Antiphons, Little Chapters, Responsories, etc., and in that prayer which in the Bamberg one is related in the first place. The chief difference consists in this, that the six Bamberg lessons are composed from Sefrid of Canisius, the Cammin ones from our Ebbo word for word; and this indeed in such a way, that at the foot of the office is added a longer historical series, which is conveniently deduced through the whole octave, where in the Bamberg one they are distributed through the several days. To describe those lessons I judge altogether superfluous, since in the very lives next to follow they are recited word for word, so that it has seemed much better to collect only those things, for the sake of the learned, which cannot be found elsewhere. I shall follow the Dillingen edition, whose whole office was at that time in use in the Cathedral of Bamberg.

[99] printed in the 16th century, The Vespers of St. Otto the Bishop are begun, with a responsory. Boiling with the divine fire, the venerable bishop Otto more readily performs the fruit of the divine work, building monasteries and feeding the flock of the Saints. ℣. Happy the man who has mercy and lends. And of the Saints. The Lord loved him. Over the Magnificat, Antiphon. Glory of the Saints, Jesus, hope, life of your own, whose blessed soul, supported by grace, rejoices, enriched with eternal goods by the pious bishop Otto; grant to the vows of your suppliants, venerating their pastor, O supreme Prince of pastors. There follows the prayer: O God, by whose power blessed Otto your confessor and bishop, to solidify the unbelieving nations in the faith, restrained the course of a rapid river by prayer, grant propitiously: that he who was made a teacher of the unbelieving peoples may become for us a pious intercessor with the Lord. At the Nunc dimittis, Antiphon. The goods of the blessed bishop, established in the Lord, by the fruit of alms strengthen the divine cult in the Church of the Saints. This antiphon is lacking in the Cammin one, as also the following prayer: O God, who by the insistence of blessed Otto your confessor and bishop didst deign to call a multitude of peoples to the knowledge of your name, grant propitiously: that he may be a pious intercessor for us, who was a devout preacher of your name.

[100] in which At Matins, invitatory: As watchmen in praises let us exult to the Lord. Who led the pious father Otto into his rest. Psalm. Come let us exult. In the first Nocturn, Antiphon 1. From a noble lineage, happy Swabia begot Otto by the grace of God, whom she nurtured from infancy. Antiphon 2. He, after the example of the Saints, imitates the faces of the heavenly animals, taking up the wings of the virtues. Antiphon 3. Spurning the vanity of the world, through faith, hope, and charity, he grew continually into God, hoping for the highest of rewards. The lessons begin from the beginning of the life: "Ever to be honored," etc. Responsory. Sprung of illustrious birth, Otto, the venerable bishop, was zealous to adorn the line of his nobility with religious acts. ℣. Prevented by the grace of Christ, intent on divine things. He was zealous to adorn. After the 2nd lesson, Responsory. A religious and pious boy, growing by the gravity of his manners into a perfect man, by the progress of virtues, ascends the high step of the episcopate. ℣. He takes not honor to himself, but called by God as Aaron. He ascends the high step. After the 3rd lesson, Responsory. A good pastor among the people, both heavenly advantages and earthly stipends he afforded to his sheep. ℣. The faithful and prudent dispenser of the Lord, the measure of wheat. He afforded to his sheep.

[101] nearly all are proper In the 2nd Nocturn, Antiphon 1. A lover of religion, with the greatest gifts of virtues he was enriched from heaven, pleasing to God in all things. Antiphon 2. Promoted to the sacred order, the venerable Otto, like a gem, shone in the clergy, transcending every grace. Antiphon 3. Loving Christ ardently, he has mercy cheerfully and bestows simply what he possessed on earth. ℣. The Lord led the just man. After lesson 4, Responsory. Flaming with the fire of divine love, the venerable man, by the word of preaching, infused the light of faith into the idolatrous nation. ℣. The Lord cooperating and confirming the discourse by the following signs. He infused the light of faith. After lesson 5, Responsory. The apostolic priest, having wrought a distinguished work of virtue among the nations, destroyed the profane houses and built churches. ℣. Because they sacrificed to demons and not to God, to gods whom they knew not. The profane houses. After lesson 6, Responsory. By the favoring grace of Christ, the teacher took these first spoils from idolatry, three thousand of men. Whom he converted to the Lord. ℣. To these are added many more thousands of the Pomeranians. Whom he converted to the Lord.

[102] In the 3rd Nocturn, Antiphon 1. Pre-elected by the Lord, at Matins, the blessed man is exalted in the see of the pontificate, a Bishop worthy of God. Antiphon 2. A founder of monasteries, a propagator of the sacred cult, to the churches which he built he largely gave estates. Antiphon 3. The blessed man discharges the apostolic office, sent with Paul to the nations, he becomes the Apostle of the nations. ℣. The just man as a palm. The lessons from the Gospel; Let your loins be girt. Responsory 1. The raging crowd of the gentiles is armed for the slaying of the Saint, but the hand of the Almighty binds their arms. Lest they hurt the servant of Christ. ℣. Dread and fear rush upon them, in the greatness of your arm, O Lord. Lest. Responsory 2. A certain man captured by the enemies, and cast into chains, having experienced the benefit of the holy Bishop through a vision, free from chains and prison. With many he believes in Christ. ℣. Announcing among the nations the great works of God, who is wonderful in his Saints. With many. ℣. O blessed bishop, fellow-citizen of the Apostles, who in his time was the light and ornament of the Church. Now joyful he lives with Christ, in the college of the Saints. ℣. He fought the good fight, finished his course, kept the faith. Now joyful. We praise you, O God.

[103] Before Lauds. The Lord led the just man. At Lauds. Antiphon 1. Strenuous for the work of God, at Lauds, etc. the pious Bishop Otto enriched with very many goods the churches which he founded. Antiphon 2. Behold the priesthood flourishes like a lily, whose pious memory shall remain forever. Antiphon 3. He shines by word and example, the venerable bishop Otto, by whose preaching the fruit of the Church grew. Antiphon 4. By the industry of the gracious father, many increases were given to the Catholic Church, by the conversion of nations. Antiphon 5. O Christ, the ornament of Otto, this is your praise, you are his; to whom with the Saints you grant to enjoy perpetual joy. Little Chapter. Behold a Priest. ℣. Great is the glory. Over the Benedictus, Antiphon. Like a morning star in the darkness of this world he shines by the examples of virtues, by the life of so great a bishop, to direct our feet into the way of peace. Prayer. O God, by whose power, etc. In the second Vespers, Responsory. O great and memorable, O truly blessed man, by whose great industry the holy Church grew. Who gained a new family for Christ the Lord. ℣. The Lord blessed the works of his hands. Who. Over the Magnificat, Antiphon. O piety of the Saviour, in all things praiseworthy, who shows his servant truly to live with him, whose tomb the grace of cures illustrates. Thus the ancient Breviaries, which need no commentary. That a Responsory at Vespers was then in use is sufficiently clear, to which now our Little Chapter corresponds.

[104] I was preparing here to subjoin the commendation of the pious Otto, Bishop of Bamberg and Apostle of the Pomeranians, The rhythm of Jaschius, and concerning his deeds, as Jaschius calls it, page 236. That rhythm is Leonine, of thirty-four strophes, which at first sight might seem of some value; but all things being accurately weighed, I have found only the foundations of monasteries, which Sefrid enumerated more diligently in the first book, so that consequently that whole commendation teaches nothing new, nor does it exhibit such elegance as to merit being woven in at this place. At the beginning the poet invokes the supernal Jerusalem, where among other things he thus sings: Who by the progresses of virtues ascend as if by steps, to you, holy Jerusalem, mother of all believers; which and all the rest have no consonance, unless the accent be placed on the last syllable. Then he runs through the orders of the Saints, aggregating St. Otto to each. Then, to slip off to the monasteries, he thus proceeds: From your sons this bishop has many patrons, under whose patronage he built churches for Christ. Bishop Otto gives to you, Lawrence, the first-fruits of his vows, of the church built at Vraugia: and to you, holy George, etc. From which you may abundantly understand that neither the substance of the matter nor the versification is of such value that the thoughts of an unskilled poet should be copied.

[105] and the things in the office published by him, Thus the same Jaschius, from page 256, produces an ancient office of St. Otto from a manuscript codex of the library which once belonged to Benedict, Bishop of Cammin, from the same codex in which he found the life of St. Otto, dedicated to that Benedict. But this too, besides the hymn and the sequence, as they call it, at Mass, hands down nothing of great value which has not been described by us in this paragraph from a safer source, and therefore cannot be passed over. Let us nonetheless sample a few specimens. The title is: This sequence was subscribed with musical notes, this preface being premised: Here begins the history of St. Otto, confessor and bishop. At the first vigils, Antiphon. Let us venerate with all devotion the feasts of the pious bishop Otto, that with the Lord, who is supremely pious, we may merit to be aided by his merits and prayers, Evovae. There were interposed these words: Psalms, all praise. Canticle: Every high priest. Responsory. Then these were added under musical notes: Boiling with the divine fire, etc., as above. Behold now part of the hymn, from which you may gather the rest: The now celebrated day of bishop Otto incites our minds to bring forth measures, on which he happily gave his soul to God and the burden of his flesh to the earth. Who taught the barbarians to worship Christ, to flee the idols, and razed the altars, founding churches, leading back souls to the Lord manfully. By the power of the divine Name the pious man restrained the course of a river, that the new people might acknowledge the faith, etc. That miracle recurs more than once, the biographers being silent about it.

[106] they differ from ours. After the antiphons, for the canonical hours there follows, page 264, the office of the Mass on the feast of the deposition of St. Otto, Bishop and Apostle of the Pomeranians. Introit. The Lord established for him. Collect. O God, by whose power, etc. Lesson. Behold a great priest, etc. Prayer, or rather Gradual: The Lord swore and will not repent, etc. Alleluia. Daughters of Zion, rejoice, etc. Sequence with notes: Rejoice, bride of Christ, who by faith gave birth to a man of so great a name; in whom the Father glories and works virtues, etc. Gospel. Let your loins be, etc. Offertory. I have found David, etc. Secret. Receive, O Lord, the sacrifice of propitiation, that it may both lead us your servants, blessed Otto your Confessor and bishop interceding, to pardon, and confer everlasting remedies. Through the Lord. Communion. The faithful servant, etc. Postcommunion. Trusting, O Lord, in the prayers of blessed Otto the confessor and bishop, we beseech your clemency, that through the things which we have received we may take eternal remedies. Through the Lord. The office of the Mass on the feast of the translation of St. Otto, which is celebrated on the very day of St. Jerome, in all things as on the feast of his deposition, Of the feast of the translation, which is celebrated on the very day of the Commemoration of St. Paul, except the sequence, which is as follows: To the honor of the supreme King, and pastor of his flock, let neither mind nor voice be silent, etc. of the ordination, The feast of the ordination of St. Otto is celebrated on the 3rd of the Ides of May. The same on the day of St. Gangolf or Servatius, and it receives a commemoration at the Vespers and Lauds of each, with the office of the Mass. Let those consult the cited Jaschius, for whom the things already said do not suffice.

[107] These things had long since been prepared for the press, when from the praised Schugentes I received a fragment of the proper Breviary of the monastery of St. Michael at Bamberg, and the present-day offices of Bamberg and Würzburg. in which the whole office of St. Otto for the 30th of June is almost the very same as I described above from the Dillingen edition. There is added at the beginning, at Vespers, the hymn: The now celebrated day of bishop Otto, as we noted just now from Jaschius. The same is the Antiphon at the Magnificat, but the prayer: O God, who a multitude of peoples, etc. Other varying minutiae occur, as antiphons multiplied or contracted, ordered and accommodated to the rite of the Benedictines, which to observe I judge not worth the trouble. The lessons of the 1st Nocturn: Behold a priest, etc. The chief difference consists in this, that the Benedictine Fathers, by whose lead I know not, composed the lessons of the 2nd Nocturn at their pleasure, which above from the paper of Schugentes we recited. On the feast of the Canonization or translation, which in the aforesaid monastery, as well as in the Cathedral and throughout the whole diocese, is celebrated on the 30th of September, the lessons in the said monastery are taken from the bulls of Clement III for the Canonization, which we shall give in their place. Our Fr. Bodaert, praised elsewhere, writes to me that the feast of St. Otto is celebrated in the diocese of Würzburg on the 2nd of October, in Choir only, without an octave, under the rite of a semidouble, at least from the year 1665, with one lesson, concerning which we said above: in the old proper the lessons were the same which to this day are read in the Cathedral of Bamberg, whose more recent Breviary, Schugentes being witness, arranged to the norm of the Roman, was approved and printed in the year 1671.

§ XI. The same cult from the relics and monuments erected to the Saint.

The things which we adduced in the preceding § are in a way proper to the clergy, both on the very natal day of St. Otto, The chief cult at Monastery of the Monks, concerning which above Schugentes: In our monastery we have inviolably made, and to this day make, the commemoration of the death of St. Otto yearly on the 30th of June: and especially on the most solemn feast of the translation, which formerly celebrated uniquely at Bamberg and Cammin, the things which we said just now prove, and the same Schugentes proves, namely, that his feast of translation is held in the greatest veneration and solemnity on the 30th of September, which is kept as a holiday throughout the whole diocese, etc., to which feast most fitting lessons were composed by him who pursued the life written by Ebbo down to the Canonization, as see below from number 150: but the festivity of the translation seems so to have prevailed at Bamberg, that on that day the office is recited concerning the natal day. This is indeed the chief solemnity of our Saint, wont to be instituted yearly with greater celebrity, to which is added the almost daily concourse of devout people to the tomb of the Saint, earnestly asking help and remedy for various diseases, as again the eyewitness of all things Schugentes narrates in these words: The cult of this Saint, patron of the fatherland, perseveres to this present day, and on each Friday those afflicted with various languors and infirmities, but especially the fevered, fly to the tomb of blessed Otto, as to a common apothecary, with great devotion, and recover their former health by the merits of the holy Bishop: for frequent oblations are made, very many candles are lit in his honor, and many Masses are read from vow or devotion, at their humble petition. But what benefits are obtained, the following paragraphs XII and XIII will teach.

[109] where the body is deposited, elsewhere parts, He who pursued to some extent the order of the Canonization, elevation, or translation, the continuator of Ebbo, not obscurely indicates that the sacred relics of the body were carried into various parts, I think to the monasteries founded by the Saint, when at number 137, treating of the elevation of the sacred body, he writes; when the Abbots of their monasteries, plucking his sweet relics, and wrapping them in clean linens, carried them off with them: although St. Otto retained for himself the principal members of his body, by the providing divine grace, among those whom, after God and his Saints, he principally loved. Likewise at number 158, the last of the whole work, gathering the miracles of the Saint by recapitulation, he thus asserts: But these and things like these were done not only there where he rests by corporeal presence; but also wherever the most sacred relics of the body were carried, thither also the power of miracles accompanied. I would wish that he had enumerated a little more distinctly the places to which at that time the most holy relics were carried; but since nothing concerning them could be found handed down expressly; I shall subjoin here what merely by chance ran into my eyes, while I was seeking other things in the long catalogue of relics set forth by our Elders on the 25th of January, page 612, where it is thus read: There were brought in the year 1587, in the month of October, to Lisbon distinguished relics of very many saints, which with great zeal from various places had been sought out, and especially obtained from Rudolph II the Emperor and Maria his mother, by John Borgia, with his most pious wife Francisca of Aragon, and, adorned with exceptional splendor, had been given to the professed house of the Society of Jesus, dedicated in the same city to St. Roch. Among the number of these is placed, in reliquary 4, the arm of St. Otto, Bishop of Bamberg. Which indeed is a most notable relic; for the rest, whence it was received, it does not now please me to inquire.

[110] Among the various questions proposed by me to the distinguished Schugentes, this was the eighth in order: which it is not easy to enumerate. Through how many monasteries or churches had the relics of the holy Bishop Otto been dispersed? He answered that he found nothing at all noted, except that in the Cathedral church of Bamberg the half of a smaller bone of his arm is preserved; other parts in the monasteries of Banz, Michelfeld, Prüfening, and Schwarzach on the Rhine of the Order of St. Benedict, and finally in a certain village Reündorf, distant two miles from Bamberg, a notable part of the leg. But the rest of the body, except these and a few other bones, is had in our Mount of St. Michael. Our church rejoices moreover in the sacred relics of the same, namely a mitre, stole, and chasuble woven with golden thread; a chalice and the curvature of a crosier, a written pontifical book, employed in the most sacred business of the salvation of the souls of Pomerania; each and all of them, for the space of fifty years lying hidden under the earth incorrupt; besides another chalice surviving, which the same holy Bishop most piously used in his life; and no less his walking staff. Besides these venerable relics, there remains a silver-gilt vessel of a large, circular, and blunt compass, consecrated by means of the skull of St. Otto, from which wine drunk out affords to the pious fevered a wondrous solace of recovery, and is wont to bring healing to those laboring with hydrophobic rabies. But these things, it has been said, pertain to the following paragraphs, in which the daily benefits are treated. The curious readers will here first ask, in what year that distinguished sepulchral structure was erected for St. Otto? I too sought diligently enough, but after labor spent in vain, I am compelled candidly to confess, that neither from the Bamberg monuments, nor from probable conjecture, could I hitherto gather it. I know that Brusch, On the monasteries of Germany, at the 42nd Abbot George Adam, notes that he presided ten years, died on the 24th of April in the year of the Lord 1549, buried in the cloister before the altar of St. Otto the bishop, built by himself. But I here see no altar, but a mere sepulchral ornament; and that whole work shows a greater antiquity than the sixteenth century, now advanced, which perhaps someone, more fortunate than I, will one day define. This certainly seems able to be safely decided, that at least the tomb was constructed in that age in which neither the artificers nor the curators knew distinctly enough the time in which St. Otto had been ordained Bishop, nor the true year in which he had migrated to those above. Let this be our first observation, above cursorily, but not drowsily, indicated.

[111] Now we come to the monuments, of which the more illustrious and elegant is the raised tomb, built in the church of the monastery of St. Michael of Monastery of the Monks, The chief monument of the Saint, concerning which Brusch in the Monasteries, page 87, says, that the Saint wished to be buried in the principal temple of that place, in whose choir his magnificent mausoleum is seen. Upon this a supine statue of the Saint himself, adorned with episcopal garments, is placed, a structure skillfully made rising round about and above, which, with all things pertaining thereto engraved on copper, we represent, the observations of the most accurate delineator Lord Otto Schugentes, praised above, and ours upon it, being subjoined.

[112] On the outermost sloping plane of the upper sepulchral covering, says Schugentes, whose inscription is corrected, and others is read the following inscription carved, in a Teutonic character everywhere abbreviated, as you behold sculpted on the copper at the letter B; but we here describe it in more express words: In the year of the Lord 1102, on the 3rd of the Ides of May, holy Otto was ordained Bishop. In the year 1140, on the 2nd of the Kalends of July, holy Otto died. In the year 1189, on the 2nd of the Kalends of October, the holy and God-worthy Bishop was translated; Brusch adds; of Bamberg, and Apostle of the Pomeranians. This inscription consists of three parts, of which the first is as evidently false as anything can be, for on the 3rd of the Ides, or the 13th of May of the year 1102, there was still living the predecessor of St. Otto, Rupert, Bishop of Bamberg, Brusch and others being witnesses; surviving until the 11th of July, or, if you prefer with others, until the 11th of June of the same year, as I said at number 59. But elsewhere, namely at number 61, from most certain chronological characters, it was demonstrated that St. Otto was consecrated by Pope Paschal in the year 1106 for the first time. A little less evident is the error in the second part, where St. Otto is said to have died in the year 1140: nevertheless the falsity of that very proposition, from Sefrid and the marked sixth feria of death concurring with the 30th of June, we have rendered palpable above at number 81. There remains true only the last part, concerning the year and day of the translation or elevation, the 30th of September 1189. From these things anyone will make a conjecture, how cautiously the Bamberg monuments are to be admitted, nay how accurately to be examined, when they so openly gainsay the Acts, which have contemporary authors.

[113] The praised Schugentes noted that in the upper reliquary under the letter A, they are separately explained. there is a wooden roof, or chest or coffer, lying upon the sepulcher, in which are laid up the more notable and larger bony relics of St. Otto. He notes moreover, that in the lower part of the tomb at the letter C, there is a square and oblong opening, two feet in breadth, three in height, affording a door to those afflicted with pains of the back, through which, the body bent, with pious mind, as often as it pleases or the pain agitates and impels, though with difficulty, especially the fat and the tall, crawling they pass, for this end, that they know for certain that by the prayers of St. Otto they will be preserved from those troublesome pains of the back: those who at fixed times of the year repeat it, do not feel such pains. The rest of the ornament of the tomb scarcely needs explanation. The statues which bear a temple in their hands, whether entire or in relief, sufficiently manifestly sketch SS. Henry and Cunegund, founders of the church of Bamberg. On the hinder and smaller side of the sepulcher, I seem to recognize the Blessed Virgin Mary with St. Michael the Archangel, patron of the Monastery, transfixing the dragon, and St. Otto himself, a distinguished worshiper of the most blessed Virgin. The image nearest the opening, both from the habit and from the stones carried in the right hand, most clearly indicates St. Stephen the protomartyr, perhaps also a special patron of the monastery. Thus far concerning the Saint's mausoleum.

[114] Schugentes delineated another monument, namely a stone statue or effigy of St. Otto upon a column, The description of another monument. placed soon after his death, beside the sepulcher to the left of the wall, facing the Gospel side. You have here in the adjoined scheme the idea of the whole work. I will indeed easily grant that soon, or at least not long after his death, a statue of this kind was placed, since it bears no indications of sanctity, but the habit, or mitre, chasuble, crosier, and other ornaments quite befitting the time. This I marvel at, that the Saint was formed with so youthful and beaming a face, whom it is established migrated from life an aged old man, broken by labors and pains. Some will doubt with me, whether that statue was first sculpted to be placed upon such an erected column, or rather to lie supine upon the monument, as the cushion seems to show, which neither art nor nature teaches to be set or placed under the neck of men standing, although I would not deny that elsewhere works of this kind, according to the grasp of various ages, were set erect. Schugentes says the column equals the statue in length; as the parts here expressed by the delineator nearly show: for the rest, it was not to be rendered or reported in its entirety, since it exhibits nothing worthy of the learned's consideration. Nor indeed is there need to weigh more in that statue, whether you regard the form of the mitre, or the crosier, or the rest of the sacred garments, which are sufficiently exposed to the eyes. That the chasubles in those times were round, closed, and flowing to the ground, only the unlettered are ignorant. That the use of the pallium was long ago granted to the Bishops of Bamberg, you will understand from the Acts. These things enough concerning that monument, so that it is now time to proceed to the daily benefits of the Saint.

§ XII. Wine blessed against fevers, and the benefits obtained through it.

This and the following paragraph I so distribute, that in this I collect especially those things which pertain to the blessing of wine for the fevered, various benefits being subjoined, Concerning the blessing of wine, transmitted to me from Bamberg through the often-praised distinguished Schugentes; in the other I shall set forth the manner of the blessing of wine against the bites of rabid dogs, adding likewise the benefits received by various persons in this part, which are related especially toward the end, others being premised pertaining to various diseases, in that order in which they were disposed by Schugentes, not so much that I may more religiously observe the order of the matters, as that the paragraphs may to some extent be rendered nearly equal, since all things cannot easily be comprehended in one. Both the manner or order of the blessing of Wine, our Fr. John Risse, then rector of our college there, sent to us from Bamberg long ago, namely from the year 1695. All things are so clearly and distinctly expressed, that there is by no means need of commentary. For the rest the miracles, or at least the obtained benefits, described in order, rest on such faith, that I do not see that they can deservedly be called into doubt, even though they are destitute of the approbation of the Ordinary and other formalities. Let there follow therefore

The order of blessing wine for the fevered.

[116] A small chalice being first prepared, in which the skull of the most holy Otto is enclosed, whose formula is exhibited. with wine and his jawbone placed before the chalice, let the following blessings be read. Save your servant. O Lord, hear my prayer.

LET US PRAY.

O Lord holy Father Almighty eternal God, who created all things from nothing, and by your command from the material of wood made this liquor come to the perfection of wine: we humbly and as suppliants beseech you, that you would deign to bless ✠ and sanctify ✠ this wine at the invocation of your holy confessor Otto; that this your servant, who shall have used it, may praise and glorify you through the merits of holy Otto. Hear, O Lord, the prayers from your holy heaven, and from the seat of your majesty be propitious to him who cries to you, whom you redeemed with the precious Blood of your Son. Amen.

LET US PRAY.

In your name, God the Father Almighty, and by the sign of Jesus Christ your Son our Lord, and in the power of the Holy Spirit, we exorcise this creature of wine, and likewise we bless ✠ it: because the benign Lord deigned thus to declare through his holy Apostles, saying: Is any among you sick, let him bring in the priests, and let them pray over him, and the prayer of faith shall save the sick man: and if he be in sins, they shall be forgiven him; and the same taught that all things are possible to believers: and that he might save all by his charity, thus he spoke in the Gospel, saying: Ask and it shall be given you, seek and you shall find, knock and it shall be opened to you. Wherefore, O Lord, your ineffable goodness being known, with submissive prayers (believing that there is no other God but you the Lord, who are rich in mercy, and swiftly come to aid in perils) we implore you the most skilled physician, that, the heavens being opened, the swiftness of the Holy Spirit being led down, you would infuse the medicine of your power into this liquor of wine. Let there descend upon this liquor the gift of your power, let there descend the purity of health, let it be exorcised by the standard of the Cross ✠ of Christ, let it be blessed ✠ by the right hand of your majesty, and be strengthened by the seal of your Son our Lord. Let there be present, O Lord, the holy angels and archangels, and all the militia of the heavenly host. Let there be present the most worthy prayer of the holy Apostles, Martyrs, faithful priests, and your other servants, and especially of your holy confessor Otto, the pious Bishop, under the presence of whose relics, when in your name and in his, O Lord Father immense, we shall have given this liquor to the sick man to be healed, immediately, his inward parts being traversed, he may vomit forth all the violence of the gall. May it profit, Father of mercies, this your servant laboring with fevers, and likewise vexed, whether quartan, tertian, quotidian, may it shake off the chills, refresh the parched members, recall the madness of the mind to knowledge; may it drive away the pain of the head, the infirmity of the eyes, of the hands, feet, arms, chest, and of all the members, as well outwardly as inwardly, and of the marrow. May it infuse the sleep of rest, and confer the safety of health. Command, O Lord, by this invocation of you and of your holy confessor Otto, that all things be expelled from his innermost parts, that, leaving no stain in him, the said fever may have no further place of entering into him, but this your servant, saved from these evils, may render to your honor and to your holy confessor and Bishop Otto praise, all honor, and thanksgiving in your holy and Catholic Church, and be led into eternal life. Through the same our Lord Jesus Christ your Son, who lives and reigns with you in the unity of the same Holy Spirit, God. For ever and ever. Here let him take the jawbone and dip it in the manner of a cross into the chalice, saying:

May the blessing of God the Father, and of the Son, and of the Holy Spirit descend upon this creature of wine and remain always. Amen. Peace be with you.

The present aid of St. Otto in driving away fevers.

[117] Here are narrated To the medical help of Blessed Otto twenty and more parents of fevered children give witness; who, when any medicines profited nothing, by a few drops of wine consecrated in the name of Blessed Otto, mixed with their broth, they profess to have been restored to health. The same attest not a few little tablets and votive offerings hung up in honor of the Saint and as a token of a grateful mind. Not only natives, but foreigners too proclaim the helping aid of the Wonderworker, of whom not a few have experienced the invoked aid of their Patron in various perils both of body and of soul. Nay, even to non-Catholics the wonderworking hand of the blessed Bishop extends itself. Elizabeth, the Lutheran wife of Otto (who was of the household service of this monastery, afterward of the Bishop of Bamberg), when after her celebrated wedding she forgot to profess the true faith of her promise, had already come to her last from a long fever, and when the memory of her approaching death came upon her, St. Otto too, the patron of her husband, and his prodigious hand, came into her mind. She asked to be carried to the tomb of the Blessed, where, the wine blessed in the name of the Saint being drunk, with the integrity of the body she obtained also the salvation of her soul.

[118] Barbara of Giech, a noble matron, the pains of a stubborn fever miserably tortured, many benefits remedies being applied in vain, is admonished by a maidservant whom she had, to seek help from Blessed Otto, which, as soon as she had tasted the holy wine even with her first lips, to the astonishment of her non-Catholic husband and the whole family, she prodigiously obtained. Another, called Sybilla of Murach, after she had heard the infallible intercession of St. Otto with God proclaimed by many, learned it herself by experience; when she commended to the Saint her three-year-old daughter seized by a malignant fever, who restored her healed to her mother. Gertrude Ungerin, then wife of a Nuremberg merchant, purchased health at the Bamberg fairs; for there, lying down with a fever, by the counsel of her host she implored Blessed Otto, and, not without the greatest admiration of the natives, recovered. The same power of the wine blessed by Blessed Otto, restored to health, two virgin nuns in the monastery at the Holy Sepulcher at Bamberg professed, the one Walburgis Apruchin, the other Martha Geringin, each of whom, when she had drunk the wine from the phial in which a particle of the skull of St. Otto is enclosed, was refreshed from the fever with which she was vehemently tormented.

[119] Catharine, wife of Leo Morich, granary-quaestor of the White Main, through the aforesaid wine seized by the same disease, as soon as she sent to the fount of health at Bamberg, and drank the sacred wine brought, immediately, to the astonishment of very many with her husband, was better, being wholly well the next day. The same remedy in the same disease Otto Muller, a senator and citizen of the White Main, glories to have experienced: he, prostrated by a fever, applied the wine of his holy patron as a medicine, and, health following, experienced it salutary. The little daughter of the granary-quaestor of Rutteldorf, being fevered, having used the same medicine, soon obtained health. Michael Sutter, a fuller of Bamberg, ill-affected by a long fever, not only he, but his family, had utterly lost their store, since he could not do business; at last he fled to the holy Bishop, and by him, his wine being drunk, is sent away whole. He tells the power of his most benign chief physician to his brother's wife, laboring with the same disease; who, with her twin offspring, also felt his power. No slight prodigy of the Ottonian power is Anna Kautherin; she, laboring with a tertian, implores the patronage of Blessed Otto; she adds that out of devotion she would drink his wine, and behold she had scarcely uttered the words, and she congratulates herself on her soundness.

[120] When three others had followed her, Michael Rae a fisherman, Echard Dreschner, by several persons a novice of the painter's art, and Anna Körberin, prostrated by the same disease, they too noted the same power of the Saint. John Lamprecht, of the senatorial order, had a son, Erasmus by name, fevered, who, presented to Blessed Otto, was brought back whole. He, when he met a boy in the streets, pale and laboring with the same tertian, led him to the fount from which he himself had drunk health, and each, safe, was received with joy and applause by his parents. A certain girl, four years old, was miserably tortured with a fever: when no remedy, whatever the parents applied, profited, she is admonished in sleep to earnestly ask aid from St. Otto. She urges her mother to carry her to St. Otto, who, to satisfy her daughter, bears her to the Monastery, seeking a remedy for her daughter; which she straightway found, when she had drunk the wine of St. Otto, for she who, leaning on a staff, crept to the tomb of the Blessed, returned of her own accord. Mauritius Appellt, a little boy, on the 24th of September in the year 1611 was freed from a fever, after he was brought to the Mount of St. Michael to the tomb of Blessed Otto by his mother; who added a second miracle to this one; professing that, the wine of the Saint being drunk, in the peril of childbirth she had experienced the prodigal liberality of St. Otto.

[121] obtained at various times. Which another too confessed. This was Anna, wife of Andreas Baminger, prefect of the stable of the most illustrious prince, who, when, near to childbirth, she is seized by a fever, with difficulty ascended the Mount of St. Michael with her husband, on the very day of Christ's Ascension; where, the wine of the Saint being drunk, she recovered health, and after some days a happy childbirth. In the year 1611, on the 19th of April, Anna Gollin of Nördlingen, tormented by the continual trouble of a quotidian fever, stirred by the fame of St. Otto, asks that wine from the sacred phial, consecrated in honor of the Saint, be handed to her with the relics; she obtains it, and after she had rendered due thanks to her physician, returns whole. On the same day, which was sacred to the Lord's Supper, a certain scribe's daughter, Catharine by name, drinking from the same chalice, was freed from a fever. Not otherwise did two children of a certain gardener Schuz, John and Margaret, acknowledge the deliverer from their fever. A certain Benedictine monk, professed on the very Mount of St. Michael, being seized unexpectedly with a putrid fever, as they call it, labored so far under this, that whatever remedy the physicians suggested was applied in vain; the sick man at last, seeing himself destitute of all human aid, set about seeking the divine. He asks the brethren to pour forth prayers for him to God, in honor of St. Otto: afterward he is led with difficulty, leaning on staves, to the altar of the Blessed, drinks wine from the phial, and immediately began to be somewhat better, after some days wholly whole, whom a little before all the physicians had given up, in the year 1610. And how often St. Otto has healed a fever, from this he not a little preserves. Witnesses are the Reverend Father Br. Philip Mez, Prior of the Carmelite family, and the Reverend Doctor Abraham Schrepfer, canon at St. Gangolf, who, noticing on account of the alteration of the humors that a fever was now attacking them, to go to meet that disease, ascend the Mount of St. Michael, and, the wine of St. Otto being drunk, return unharmed.

§ XIII. Wine blessed against the bites of rabid dogs, and various other benefits through St. Otto.

The order of blessing wine, for those who have been injured by the bite of a rabid dog: namely as above, the things being changed that are to be changed. The formula of the blessing Save your servant. ℞. My God, etc. O Lord, hear. And my cry.

LET US PRAY.

Hear us, O Lord holy Father Almighty eternal God, and deign to send your holy Angel from the heavens, who may deign to bless and sanctify this creature of wine, that this your servant, who has been injured by the deadly bite of a rabid dog, your holy Confessor and Bishop Otto interceding, supported by whose suffrages, may merit to obtain his former health, both of mind and of body, and deliverance from this harmful bite. Through our Lord Jesus Christ your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever.

ANTIPHON.

O piety of the Saviour, in all things praiseworthy, who shows his servant truly to live with him: whose tomb the grace of cures illustrates. ℣. Behold a great Priest, ℞. Who in his days pleased God.

LET US PRAY.

O God, by whose power blessed Otto the Confessor and Bishop, to solidify the unbelieving nations in the faith, restrained the course of a rapid river by prayer; grant propitiously; that he who was made a Teacher of the unbelieving peoples on earth may become for us a pious intercessor with you in heaven. Through our Lord Jesus Christ your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever. Amen. Here let him take the jawbone and dip it in the manner of a cross into the chalice, saying:

May the blessing of God the Father, and of the Son, and of the Holy Spirit descend upon this creature of wine and remain always. Amen.

[123] But how prodigious the holy Bishop was in extinguishing the heats of fever, and various healings so miraculous he showed himself in thoroughly healing other kinds of diseases, so far that even by the mere touch of his tomb not a few obtained health. Among others is numbered Michael Ziegler, once sacristan at St. Stephen's, who, lying gravely ill from pains of the back, as soon as he vowed that he would keep holy the days sacred to St. Otto, immediately recovered. Wolfgang the smith labored with the same disease; the vow of going to the Saint's tomb being fulfilled, he rose whole. That Andreas Uthmüller's wife Margaret obtained the same benefit from St. Otto, a vow being made to the Saint, he attests: the same husband asserts to have been a solace to himself, for when, nearly eighty years old, he was tormented with most acute pains of the head, he fled to his patron, and when he partly drank the wine consecrated in his honor, partly anointed his eyes with it, he rendered thanks to the Wonderworker physician, being whole. With the same pains of the head the most reverend Fr. Kilian, Abbot at St. Stephen's at Würzburg, was miserably tortured; he, when he had turned aside to the monastery to venerate the relics of St. Otto, a vow being conceived to the Saint, proclaimed St. Otto the author of his health.

[124] through the aforesaid wine Elizabeth Zieglerin, wife of the old man of whom mention was made above, 79 years old, refers the deliverance from her pains as received from Blessed Otto; for when she devoutly applies the little flowers taken from the Blessed's tomb to her languishing members, she is given health. A virgin nun professed at the Holy Sepulcher at Bamberg, Barbara Schrepferin, tormented for several months with a fever; when she applied various remedies in vain, at last, by the flowers gathered from the Saint's tomb, with which she encircled her neck, she was refreshed from the disease, to the truth of which matter the Abbess subscribed with her own hand. Br. Balthasar, a monk in the monastery at St. Michael's; labored with a double tertian fever, no remedies whatever profiting; at last he seeks health from the holy Bishop, which also he found, when, the ashes of the Saint being hung from his neck, the force of the disease wholly vanished. A monk professed in the same monastery, by name Burkard; laboring with a hemorrhage, fled to the Saint, and recovered by his help. When out of shame he kept silent about this benefit, and did not render the thanks he owed, he was seized with a fever, from which, likewise by the help of the holy Bishop, the sacred wine namely being drunk, being freed, he professed that both the benefit at once and the punishment of his former ingratitude had been the second disease.

[125] by several persons The patronage of the holy Bishop, the wine blessed in his honor being drunk, felt the devout clients of the Saint, two spouses Bartholomew Hebenstreid and his wife, inhabitants of Upper Aurach; he epileptic, she fevered, stirred by the Ottonian beneficence toward the ill-affected, fly to Bamberg, use the wine consecrated in his name, and are suddenly healed. Margaret, wife of John Lungenhein, a Bamberg fisherman, in the second week after childbirth, was seized with so burning a fever, that to the intolerable pains of the disease frenzy itself was added; her husband, admonished, implores St. Otto, and carries the wine blessed in his honor to the sick woman, which being drunk, to the astonishment of her friends, she was refreshed from disease and pains at once. Another of the same name, likewise of Bamberg, was long and much tormented with a quinsy, she, the patronage of her Patron being invoked and a vow made in his honor, immediately began to be better, and, the Saint's wine being drunk, wholly recovered. John Philmut, of the equestrian office of the most reverend and most illustrious prince of Bamberg, from the royal disease or jaundice (as they call it) had now wasted away, and scarcely clung to his bones; he, the wine of St. Otto being drunk out, was suddenly restored to health. Paul Osterbach, a butcher of Hircheid, injured by a poisonous bite from a rabid dog, as soon as he invoked St. Otto, experienced him a physician.

[126] obtained. Not unlike this is the benefit which John Mokell, a brass-smith, gratefully acknowledges to have come to him from St. Otto. He, dangerously bitten by a furious dog, applied no other remedy to the poison than the wine blessed in the name of the holy Bishop. Caspar Frank a butcher brings yearly a candle to the tomb of St. Otto, as a token of a grateful mind; he professes to have been rescued by his patronage from the peril which, by the poisonous bite of a rabid dog, together with his daughter he had incurred. Upon Frederick Seidlen of Gaustadt a furious dog leaped with such rage, that it lacerated his whole face, which a few drops of wine gave to health; scars being left for the perpetual memory of the miracle. That two little children of Hallstadt, John Hofman and Martha Deurlein, injured by a dog, infected with the poison, remained unharmed, their parents refer as received from the holy Bishop. The same benefit by no means forgotten make George Faber and his wife Helena, of Schluselau, whom the patronage of the holy Patron prodigiously preserved from the poison. Finally, Henry Fliger, injured in the leg, and Andreas Fürst, a boy, injured in the hands, proclaim St. Otto their preserver.

§ XIV. A little appendix on the manuscript homilies of St. Otto which survive.

Among the papers of Bolland were found the letters of our Fr. Francis Storer, given at Ingolstadt on the 22nd of February 1650, in which the learned man diligently enumerates the things which he judged could conduce to the work on the Acts of the Saints. To our St. Otto pertain these words: Then, since Your Reverence is wont to review also the books of the Saints which they published, perhaps he has not yet learned that in this our college there are homilies of blessed Otto, Bishop of Bamberg, written in an ancient tongue and character. The title, the character now fading, is thus read: Here begin the sermons of blessed Otto, Bishop of Bamberg, on the Advent of the Lord. There is subjoined a series of thirty-eight sermons, all of which he says are simple, and for the greatest part propose only Christian doctrine: but he judges that they might one day not badly be published, to show the Pomeranians what faith they first drew. It is to be noted that in the aforesaid brief and abridged homilies, to the names of Saints, male and female, is for the most part prefixed the title Lord or Lady. Thus, says the said Storer, in the sermon on the nativity of the Blessed Virgin, more than once is named Lord Joachim, likewise Lady Anna. In the sermon on SS. Peter and Paul; our Lord St. Peter, and these two Lords; of which custom vestiges are found elsewhere; nay even today in some parts of Gaul we know that locutions of this kind are in use.

[128] A specimen of those sermons Storer exhibits, by describing one, delivered on the feast of St. Michael the archangel, no doubt at Monastery of the Monks, this theme being prefixed: Their angels always see in the heavens the face of my Father. You will understand the brevity of the discourse from this, that it does not fill the entire face or page of one leaf of paper. Furthermore in it St. Otto neatly explains the ministries of the good angels toward men, the arts of the evil ones to their destruction; setting forth the good, as guards and tutelary angels, who represent to the Lord the pious works of their clients; but the evil, who no less solicitously strive to draw men into eternal perdition, which he graphically enough depicts. Then he stirs his hearers to commend themselves to the holy angels, especially to St. Michael, inasmuch as to him is given power over the souls of the just and of sinners. Finally he concludes that to that holy archangel, whose festivity was kept, one should especially have recourse, that he may render propitious to us the mercy of God, whereby we may one day be joined to the society of the angels and enjoy it eternally. It remains that we subjoin the order of the homilies themselves, as Storer described it.

[129] Now sermon I is On the Advent. II. On the Nativity. III. On St. Stephen. IV. On St. John the Evangelist. V. On the Holy Innocents. VI. On the Circumcision. VII. On the Epiphany. VIII. On the Purification of St. Mary. IX. On Lent. X. On the First Sunday in the fast. XI. On Palm Sunday. XII. On the Lord's Supper. XIII. On Good Friday. XIV. On Easter. XV. On the feast of SS. Peter and Paul. XVI. On St. Lawrence the Martyr. XVII. On the assumption of St. Mary. XVIII. On the nativity of St. Mary. XIX. On the feast of St. Michael the archangel. XX. On All Saints. XXI. On the feast of St. Martin the Bishop. XXII. On St. Nicholas the Bishop. XXIII. On the Apostles. XXIV. On the dedication of a church. XXV. The sermon of the Dean in the council of the Brethren. XXVI. On the Martyrs. XXVII. On the Confessors. XXVIII. On one Virgin. XXIX. On any Sunday whatever. XXX. Whenever you wish. XXXI. An exhortation. XXXII. A sermon of blessed Bernard, abbot of Clairvaux. XXXIII. A sermon at the office of the dead. XXXIV. On sudden death. XXXV. In time of tribulation. XXXVI. A good exhortation. XXXVII. A sermon on the Lord's Prayer. XXXVIII. Likewise on the same. Storer adds that the creed is subjoined; and at the end; Here end the sermons.

LIFE By a Contemporary Author, who had Sefrid before his eyes, and abridged him here and there. From the edition of Canisius corrected and emended.

Otto, Bishop of Bamberg, Apostle of the Pomeranians, in Franconia (S.)

BHL Number: 6402

BY THE AUTHOR Sefrid.

THE PROLOGUE OF THE AUTHOR.

He intends the glory of God and the utility of his neighbor. About to write the life of blessed Otto the bishop, and apostle of the Pomeranian nation, with great affection indeed, but with unequal ability, I enter upon the sacred matter, finally intending these two things, that God, the author of his virtues and merits, may be glorified in him, and that from a lamp sublimely lit in the house of the Lord the faithful may receive the light of piety and devotion. For to Christ he is a good odor in himself and in the whole Church. Like a groomsman and friend of the bridegroom, himself too fragrant with the best ointments, with the ointment of contrition and devotion; and toward God and neighbor of precious piety. For the ointment of a contrite heart and of humility, as one poor in spirit, he suppliantly presented at the feet of the Lord, opening his mouth in prayer, and continually interceding for his own offenses; whence also Christ purged his sins, and exalted his horn forever. But the ointment of devotion, in which is understood the recollection of the divine benefits, in the service of the divine cult, as upon the head of the redeemer, he poured out so piously and copiously, that it seems to have been expressly said of him: And the house was filled with the odor of the ointment. For not only by his own person, as priest and pontiff, through the exhibition of the heavenly sacraments, did he offer to the Lord a sacrifice of justice, oblations and holocausts, approaching by himself to God, but also in diverse places, in neighboring and remote bishoprics, with great expense and labor he founded and restored many churches for Christ, in which the mercies of the Lord are recalled, and by spiritual disciplines and divine sacrifices the death of the Lord is announced, until he come. But the ointment of piety, which from the most ample bosom of charity, from every kind of mercy, as from spices, and all the powder of the perfumer, is prepared for the whole body, who exhibited more abundantly to the members of Christ? I say nothing of his infinite expenses and mercies, which he made immortal in the churches of the Lord before God: I pass over his alms, which in definite places, in hospitals, and dwellings of the poor, with most diligent care; the redemptions of captives, which by sending into foreign and remote lands, he bestowed: and the immense money, which from his hand the hands of the poor daily carried into the heavenly treasuries, who could suffice to enumerate? Truly his mercies are above all his works. For not only his own, but even himself he spent for the gain of souls upon Christ, divinely directed by him to the penance of the Pomeranian nation, whose abominations he took away through the Gospel of Christ, and governed its heart to the Lord, enduring in it contumelies, persecutions, sufferings; and with a most fervent affection of heart, desiring to die for the law of his God and to obtain the crown of martyrdom. These things I have therefore premised in a brief epilogue, that how great is he of whom the discourse is to be had may be seen at the head of the little book, and that of so great a pontiff, of a new patron, not only our Church specially, but every Church generally, may glory, who, the age now growing old and verging to its setting, according to the increases and consummations of perfection appeared, like a morning star in the midst of a cloud, and like a full moon shining in its days, and like a refulgent sun, so shone in the temple of God, the firmament of the Roman empire and priesthood, the gem of priests, the ornament and defense of the spiritual order, a preacher of truth, and teacher of the nations, a frequent Martha, and fervent in the service of the Lord Jesus, a father, minister, and receiver of pilgrims, captives, and all the members of Christ. But there are written in this book those things which religious and most approved men saw with their own eyes done by him, and faithfully narrated to us, so that in the testimony of truth nothing of private love or favor may be inserted, but his works, which were done in God, may be brought forth with the utmost sincerity and truth, to the honor of God and the utility of the Church.

ANNOTATA.

This prologue is lacking in the more recent edition of Jaschius, who thinks the anonymous author lived in the year 1120, and was the companion and associate of St. Otto in converting the Pomeranian nation. But from the last words of this little preface, the opposite is certainly established, when it is said that there are written in this book the things which religious and most approved men saw with their own eyes done by him, and faithfully narrated to us. See more in the preliminary commentary, §2. The things which here and throughout the whole work were badly printed in Canisius, we have restored from the edition of Jaschius.

THE FIRST BOOK

CHAPTER I. His birth, studies, legations, favor with Caesar, promotion to the episcopate of Bamberg. ^a

Otto most blessed, of ever ^b to be honored and divine memory, drew his origin from Swabia. Sprung of illustrious birth, His parents indeed, I mean the father and mother, of freeborn condition ^c, distinguished and honorable in nobility, but middling in riches and wealth, handed over their son in his earliest age to be instructed in letters, to the scholastic disciplines. Who, when, diligently nurtured, in good hope he had come to the years of discretion, they themselves died, and what they left in possessions and money, their other son Frederick, about to be a soldier, possessed. but slenderly aided by his brother, Otto therefore tarrying for the sake of study in foreign places, his brother, a boy, governed the home to his ability, slenderly aiding his brother placed in study. But Otto, some poets and philosophers having been run through, and the rules of grammar and of meters committed to a tenacious memory, since he had not the means for higher studies, would not be importunate to his brother or other kinsmen, or odious; even then in his very adolescence following modesty, and the beauty of a good reputation.

[2] He acts as a schoolmaster in Poland: And so going abroad into Poland, where he knew there was a scarcity of literate men, he took up a school of boys, and by teaching others and instructing himself, in a short time was enriched and held in honor. He learned also the tongue of that land, and, gradually advancing to higher things, adorned his literature with the disciplines of parsimony, frugality, and chastity. On account of those studies therefore pleasing to all, he applied himself to the company and familiarity of great and powerful men, his elegance of body also favoring him. He was especially fit also for legations and answers to be conveyed among great persons. Finally, on the occasion of legations, he became known to the Duke of Poland, and found great favor in his eyes and those of the whole court, so that it pleased the Duke to honor his house with the service of such a cleric. where, pleasing to the magnates, Thus therefore, with much opportunity and modesty, he fitted himself to the Duke, and made himself pleasing to the whole court. And when he had remained there some years honestly and wisely, the wife ^d of the Duke died. The days of lamentation and mourning being completed, when the Duke had begun to bear himself more cheerfully, Otto, who was frequently with the chief men of the land, began to try and investigate concerning the mind of the Duke, whether in any way he thought of coming to another marriage-bed, adding that in the Teutonic parts he could find a most honorable marriage, through which great nobility, nay the power of the whole Teutonic kingdom, might be joined in the highest friendships. While Otto frequently advises these things, the discourse was brought to the Duke.

[3] But first he began to treat it within himself, then to take counsel with others, he becomes known to the Duke, afterward to call Otto himself to counsel, about to learn the matter more fully from him. And so Otto, premising a few things concerning the majesty and power of the Roman empire, and concerning the ancient and most distinguished lineage of the King, subjoined very many things concerning the widowhood of his sister, the Lady widow ^e, and that the Emperor, wishing to join her to a worthy marriage-bed, awaited on this the counsel of the whole court and of the Princes, affirming him happy to whom a marriage-bed of such beauty should fall. But on the Duke's part he advised, from whom that nothing further should be sought by him in empires, save friends, family, power; inasmuch as wealth abundantly supplied him. What more? The Duke himself and all the sharers of the counsel say the discourse is from God. Then more and more his own men exhort the Duke, admonish him publicly and privately, that so vast an honor, so opportunely coming glory, should be seasonably seized. But when the matter had fully settled in the Duke's mind, he would not undertake it before this too should please the princes of Poland. A colloquy therefore being had, he found assent; the same all follow, approve, desire, that Poland be illustrated with so great distinction and so great nobility.

[4] Otto therefore for such counsel was held great and distinguished. he is sent to Caesar, When therefore there was discussion concerning the messengers, he himself is chosen, and great and supreme men are decreed as his companions; he is clothed, adorned, enriched, and abundantly furnished with all necessaries which use and honor demanded; and thus he is directed in much favor, in the most secret office of a supreme legation, about to receive favor and glory. At that time the sister of the Emperor remained in his company, with worthy honor and apparatus; from whom he, hoping the ties of a great affinity, according to the magnificence of his family and power, awaited a happy marriage with her. The messengers and the petition of the Duke being received, about to ask for his sister. the King answered cheerfully; he promises to answer the great legation by the counsel of the princes, yet giving thanks to God, that his wishes concerning the honor of his sister would be opportunely promoted. Having therefore counsel concerning so great a matter with the Bishops and Archbishops and other princes or great men, he magnificently treats and re-treats the matter, the messengers meanwhile being well entertained to the imperial dignity. Finally, when all things seem sufficiently examined, they being called, the Emperor briefly executes the matter by himself; that the Duke of Poland, worthy by nobility, wealth, and power of a high marriage; and his own sister too, the only sister of an only brother, dear to him above all things, he joins with willing mind to such a man, because this seemed good to his most faithful counselors. He adds too that by this exchange two peoples are confederated, the affairs of Poland ennobled, and for the Duke friends, power, and glory acquired.

[5] The place and time of the contract are therefore fixed, the messengers are sent back, On which occasion heaped with great gifts, a vast apparatus on both sides, for the dignity of the persons, is arranged for the nuptial affairs. The Duke therefore having obtained the desired marriage-bed, greater favor again accrued to Otto, and the Lady did not forget her groomsman, holding him in all her house renowned, dear, and familiar. And as often as she sent gifts or answers to her brother the Emperor, thus he pleases Caesar, Otto was the go-between and faithful mediator; and there was made through him as it were one commonwealth, the house of the Emperor and the house of the Duke. And when he often went and returned between them, the Emperor, a sagacious man, noted the fidelity and prudence of the legate; and although he acknowledged him useful and necessary to his sister and his sister's husband, yet he understood that this man would be opportune for a higher dignity. Wherefore, alluring him with clement beneficence, he wrote to his sister for him words of request, saying such a Cleric was necessary for his services. But the sister and the Duke, doing well by their Chaplain in many riches, in much grace of honesty dismissed him to the Emperor, though unwilling ^f.

[6] so that first to the office of Chaplain But the Emperor, first exercising him in light matters, used his familiar service well in many things, and, if ever he was at leisure, was wont to ruminate psalms and private prayers with him. For the Emperor was so lettered, that he read and made briefs ^g by himself. Seeing therefore that this pleased the Emperor, the Cleric labored to form the psalms and hymns, chapters and prayers, throughout the whole year, so that he could say them by heart offhand, and while the other chaplains were intent on other things, this one was always at hand, and, having the Psalter ^h which the Emperor was wont to use continually under his arm, or continually hanging at his seat, as often as there was need, he presented it to the Emperor who required it. For the diligence of Otto thought nothing should be neglected whereby he might be able to conciliate to himself the favor of his Lord. Whence morning, evening, at all times, with his Psalter Otto showed himself at hand to the Emperor.

[7] then to the office of Chancellor, Furthermore in those days the Emperors were wont to give the investitures of the Churches, and as often as Bishops died, it was the custom that that Church, sending the staff and ring to the Emperor, should demand a Bishop from the court. Many nobles therefore and great men, kinsmen and sons of princes, dwelt at court, in hope of promotion, serving the Emperor in the place of chaplains. Among all whom Otto bore himself so equally and composedly, that he incurred neither envy from elation, nor contempt from meanness. Finally, one of them who was Chancellor ⁱ being raised to an episcopate, Otto took up the seal of the Emperor and the office of the Chancery; and bore himself in it with such industry and goodness, that he was loved by all the courtiers, and deferred to by all. But the Emperor had in hand the famous and laborious work of the monastery of Speyer, having all the wise and industrious architects, smiths, masons, and other workmen of his kingdom, or even from other kingdoms, at that very work, and spent gold and silver and much money and infinite expenses every year. But the masters of the work, partly negligent, partly also pursuing their own advantages, advanced the matter slowly. The Prince therefore, admonished by his faithful men of the loss of the expenditures, began to treat it more diligently, and, secure of Otto's fidelity, diligence, and sagacity, committed the whole work to him; commanding that both the workmen and their masters obey him alone, and demand all the money, expenses, and outlays from him, and account to him. But what? For it can easily be said how great a conservation of things was made, and how great an advancement of the structure. Thus therefore in all things, God being propitious, Otto made himself excellent and dear to the highest and to the middling in the King's court, like another Joseph, bearing the care of all.

[8] Meanwhile Rupert, Bishop of Bamberg, migrated from this life ^k. And so, according to the custom of the time, and at last to the episcopate of Bamberg the insignia of the episcopate were brought to the court, and the petition of the Church for a pastor. But the Emperor by counsel sets a truce of six months; and the church of Bamberg, with the Clergy and people, meanwhile most devoutly supplicated God for a fit ruler. The days of the truce being elapsed, when it was now time to send to the court for a Bishop, the Emperor, calling the messengers by letters of kindness and favor, indicates that a fit Bishop for that church has been found: between hope and fear, anxious, the people of Bamberg more attentively commended the matter to the Lord. The messengers therefore departing, the chief and principal men of that Church, both Clerics and laymen; all the rest, from the least to the greatest, on the next Sunday before the Nativity of the Lord, the Crosses being raised, with a procession ascend the mount of blessed Michael, to seek angelic suffrages; namely that blessed Michael the archangel, standard-bearer of the heavenly militia, would engage himself in this business, that by his strenuous intervention they might merit to receive over them a strenuous, good, and knowing provider. Whom the supreme divinity in mercy and truth, by the intervention of the archangel, heard, as the very outcome of things proved. For both the legates of the Church were honorably received by all the imperial majesty, and best dispatched concerning their business.

[9] For the Emperor, assenting to them, said: How great on account of his excellent merits, solicitude we bear for your Church, you can note hence, that we did not think a ruler should be destined for you rashly or suddenly; but rather by counsel and deliberation, delay of time, and care diligently sought out. Nor is it a wonder indeed; for by our kinsmen and progenitors, as you know, that Church was founded, endowed and exalted with estates and possessions enfeoffed, and ministerials, and an affluence of all things: which we cannot say of other Churches, these all remain still whole to it, and preserved. Wherefore into such a house it befits to introduce a provident and sagacious ruler, and a conserver of things; not a vain, not a proud one. Whence at other times we were not so solicitous, but quickly and without delay of time did what was to be done. And when with these and such words the Emperor commended his counsel once and again to the legates, certain of them, as it were wearied by the delay, inquire where or who he might be. The Emperor: Is he not, he says, at hand? and seizing with his hand Otto his chaplain (for he was there, of elegant person, and clad in good garments, in tonsure, form, and whole habit within and without presenting a cleric): Behold, he says, here is your Lord, here is the Bishop of the Church of Bamberg. Consternated for the hour, they look at one another, and, with eyes cast down, take him up and take him up again; and other nobles standing round, who desired [it] either for themselves or for their own, by nod and murmuring instigated the legates as it were to contradiction.

[10] But the legates, somewhat sad: We hoped, they say, to receive as our ruler someone related to the lords and princes of our court, and known to us. For this one, who he is, or whence he is, we know not. the envious detracting in vain, But the Emperor, by no means enduring the reprobation of the person; and do you wish, he says, to know who he is? We wish it, they say: Indeed, he says, I am his father, and Bamberg ought to be his mother. This word we shall not be able to change. But if anyone shall attempt to contravene this our ordination, which is from God, he will without doubt incur the offense of our indignation. For we are not led by levity or private advantages, but what we have perceived to be most honorable and most necessary to that Church, that with a simple mind we have pursued in this business. Of things tried the judgment is not uncertain ^l. By long experience and probation we have learned this man; his patience, sagacity, and diligence in executing small matters; his strenuousness in great affairs we hold known. Finally, his absence will become a great impediment to our house, which he himself was wont strenuously and faithfully to expedite in all matters.

[11] Otto therefore, having heard the clemency of the Emperor, casts himself at his feet, pouring forth tears abundantly. was raised. The legates run up, they raise the prostrate man; he humbly refuses; affirming himself poor, himself unworthy of so great a dignity: that it was more just that freeborn, distinguished, noble, powerful, and rich men, and his fellow-chaplains, should ascend to such honors. You perceive, says the Emperor, by what ambition this man is borne? Already for the third time he refuses; already he has asked that two episcopates offered to him be transferred to his associates. What seems to you? We wished to place him in the episcopate of Augsburg; but he, knowing that the inheritance to which one first hastens will in the end lack blessing, said it was just that those who had been before him in the labors and exercises of our court should first come to rest. But afterward, concerning the episcopate of Halberstadt, offered to him by us, he did likewise. What then? I hope, he says, that this man has been divinely reserved for the Church of Bamberg. Saying these things, he fixed the episcopal ring on his finger and gave him the staff; and thus, clothed, consigned him to the legates; and immediately he is acclaimed by the whole court. The legates therefore, recognizing the matter to be from God, receive him, embrace him, calling him their Lord and Father. Whom too the Emperor, addressing: Take up, he says, your Lord, and embrace him with all reverence, love, and goodness. I call to witness him who knows all things, that I know no mortal man to whom the care of that place could more honorably and safely have been entrusted. And me too living, and set in the empire of the Romans, whoever shall have touched this man, shall touch the pupil of my eye.

[12] His pious vow in the time of the schism. By these means, in this order, compelled to ascend to the steps of the pontificate, he consented indeed with difficulty, and with much hesitation, on account of the contention concerning investiture between the kingdom and the priesthood, and on account of the elections of Churches, which the imperial authority labored to void, and to claim for itself, by force rather than justly. He considered too that not without the nod of the divinity the episcopate was now offered to him for the third time, which if he had repudiated a third time, he feared lest he incur that sentence, in which it is said, he would not the blessing, and it shall be far from him. Psalm 108, verse 18. And so, set in these straits, what alone he thought salutary, he chose to flee to the help of the holy and Apostolic See, the Catholic mother. In that very juncture therefore, still set at court, he vowed a vow ^m to the Lord, that he would never remain in the episcopate, unless he might merit to receive both the consecration alike and the investiture canonically, by the consent and petition of his Church, from the hand of the Lord Apostolic. But he celebrated the day of the Lord's Nativity at Mainz with the Emperor, and thereafter, part of the legates who had come for him being retained and part dismissed, he remained at court nearly 40 days, with great splendor and honesty, the Emperor himself and the whole court deferring much to him.

ANNOTATA.

CHAPTER II. His entry into his church, the consecration and commendation by Pope Paschal, by whom, gifted with the pallium, he holily begins his government.

After these things the Prince commands the Bishops of Augsburg and Würzburg, In the cold winter he goes barefoot to the church. and other honored men of his court, that with a most honorable company and a huge retinue they lead him to his see, on the vigil of the Purification of the ever-blessed Virgin Mary, to Bamberg, all the Clergy and people being set in great desire and expectation. And so, he drawing near to the place where he could first behold the cathedral monastery, he descended from his horse, loosed his shoes, showed the humility of his heart by the habit of his body; the cold, snows, and ice of February he trod with bare feet, as far as the church of blessed George, the Clerics and monks meeting him in a long train, and noble laymen in a copious multitude, with the whole people of the church of Bamberg, in a glorious pomp and procession, in ornaments and relics of the Saints, in hymns and confessions fitting to the person and the time; and so great was the exultation and honor of the reception, that it cannot be explained in words. But the salutation being completed, the penetrating frost had so scorched the Bishop's feet, that the cold had almost wholly possessed the seat of life, the heart and vitals; but the Bishop, knowing in these matters, when others offered warm water to wash his feet, asked for cold, and, setting in his feet, drove off cold with cold. Mindful therefore of his vow, a few days ^a after his reception, before he arranged concerning his other affairs, he sends messengers to Rome and letters in this manner.

[14] To his Lord and Father Paschal, universal Bishop of the holy and Apostolic See, His letters to Pope Paschal. Otto, that which he is, of the church of Bamberg, the prayers and service of a subjection as devout as it is due. Because the firmament of all Ecclesiastical dignity and religion is in Christ the rock, and in Peter his disciple and his successors; therefore from this line, from this rod of direction, the rod of kingdoms, pontificates, and all powers in the Church, I have judged it insane to stray. To you therefore, most holy Father, and to our holy mother the Roman Church devoutly submitting my neck, I earnestly ask aid and counsel concerning my affairs. For, dwelling in the service of my Lord the Emperor for some years and finding favor in his eyes, holding suspect the investiture from the hand of the prince, once and again, when he wished to give it, I refused the episcopate. But now already for the third time he has ordained me in the episcopate of Bamberg, in which nevertheless I shall by no means remain, unless it please your Holiness to invest and consecrate me through yourself. Whatever therefore may please your discretion concerning me, signify to me your servant through messengers; lest perhaps I run in vain, if I begin to run to you. May the Almighty keep your propitious soundness for me. But the Lord Apostolic, the letters being seen, rejoiced, because few Bishops of the Teutonic kingdom, in that malignity of the times, deferred to their mother, as was just, and sent him such letters:

[15] Paschal, ^b servant of the servants of God, to Otto the beloved brother, Elect of the church of Bamberg, and his in reply. greeting and Apostolic benediction. A wise son gladdens his mother. Proverbs 10. Your works and your counsel show a man of sense. We therefore have judged it congruous to honor you, and to aid your advancements. Doubting therefore nothing of our benevolence, exhibit to us your presence as soon as you can. For we are certain that the divine wisdom knows how to use even evil men well.

[16] Therefore, the letters being received, according to the word of the Lord Apostolic, blessed Otto, coming ^c to Rome on the Ascension of the Lord, passed on, and in the city of Anagni in Campania Rome he resigns the insignia to the Pontiff, found the Lord Apostolic. Furthermore the honored men who were with him, greeting given and received, salute the Lord Apostolic also on their part, submitting the petition of the Church and the vows for the Elect. But Otto, without any delay, discloses the order and manner of his accession: he confesses all things, sets down the staff and ring at the feet of the Apostolic Pontiff, asks pardon for his rashness or error; intimating nevertheless that it was done not by his own will, but by another's power. For which, severe against himself, he imprecates upon himself the vengeance of canonical strictness. But the Apostolic Pontiff, a man of the highest prudence, admiring his constancy, bids him take up the insignia. He refuses; protesting himself unworthy and a sinner. When the Apostolic Pontiff: The feast of the Holy Spirit, he says, draws near, to the counsels of so great an arbiter we ought to commend this matter. Then, when enough had been said on both sides concerning these things, the blessing being received, Otto with his own withdraws to his lodging. but recalled, is consecrated by the Pope. There he treated many things with himself the whole of that night, and the following day: the malignity of the times, the anxieties and perils of pastors, the disobedience and disquiets of subjects; finally whatever of hard or adverse there can be in such a matter, he set before his eyes, and with full deliberation, all things laid aside, resolved to live privately and quietly by himself. And so, his fellow-travelers being called, he disclosed what he had resolved. And soon, bidding farewell to the Lord Apostolic and the court, he began to return by the way he had come. And when he had run a day's journey, legates being sent, under the mandate of holy obedience the Apostolic Pontiff bids the departing man return: he sends gifts signifying gifts, admonishes him to fit his heart and body for the gifts of the Holy Spirit. What should he do? He is drawn back by obedience, impelled by his companions, and with trembling and reverence, according to the mandate of the Lord Apostolic returning, on the holy day of the most sacred Pentecost, the messengers of his church asking, he is invested by the Lord Apostolic himself, and with much honor and joy of the whole court, by the invocation of the Holy Spirit, amid the solemnities of the masses, was consecrated Bishop. And returning, he sent ahead these letters from the journey to his church awaiting him.

[17] Otto, ^d by the grace of God Bishop of Bamberg, to Eberhard the Provost, He signifies the matter to his church Adalbert the Dean, and the rest of the brethren, all good. As much as I have known and experienced your charity, I know you have long awaited the outcome of our labor, that you may rejoice at our success, if indeed it has succeeded well through the mercy of God. By these letters we have resolved to signify to you how mercifully God, after his manner, after immense labors and very many sweats, has wrought with us. On the holy day of Pentecost, which, consecrated by the coming of the Holy Spirit, is universally solemn to all the faithful, on that day, I say, God so ordaining, in the city of Anagni in Campania, which divides Romania and Apulia, the gift of episcopal benediction, though unworthy, the Lord bestowing, I received; the venerable Pope Lord Paschal imposing his hand; but very many other Bishops cooperating; the Clergy also of the Roman Church, a great part of which on that day had assembled in the same city, standing by and consenting: and, what happened to no one consecrated by the Roman Pontiff in our times, I was consecrated without the obligation of any oath. Of this place, this day, this gratuitous mercy of God we ought always to be mindful, and that you would be mindful with thanksgiving, we earnestly beg; especially since several other venerable persons, treating of great matters at the Apostolic See, returned with their business unaccomplished. Farewell.

[18] to whom he is commended by the Pontiff: But the Apostolic Pontiff wrote these commendatory letters to the Church, for love of Bishop Otto. Paschal, Bishop, ^e servant of the servants of God, to the Clergy and people of Bamberg greeting and Apostolic benediction. With how great a debt of affection the church of Bamberg is bound to the Apostolic See from the very beginning of its foundation, even if it were hidden from us, the signification of your letters makes manifest. Which debt of affection the venerable brother Otto, Elect of your Church, is known not inconstantly to have held and to hold; since through so many and so great perils he took care to tend to the visitation of the Apostolic See. We therefore have received him with the affection of due benignity, and according to the desire of your love, with our hands as it were of Blessed Peter, the right of the Metropolitan being saved, have ordained him for you by the grace of God as Bishop. Him therefore, under the escort of the present letters, sending back to the government of your Church, we exhort with full affection to be loved, with full humility to be venerated. For we trust that he will be a guardian of ecclesiastical discipline and a solicitous provider of your salvation. To him therefore obey with sedulous services, and conciliate for yourselves in him the heavenly grace. The integrity of the Catholic faith preserve always firm in all things, to the Apostolic See always more devoutly adhere, that through its fellowship, free from all contagions, you may deserve, the Lord bestowing, happily to reach the port of eternal salvation.

[19] He shines with a singular fidelity toward the Church, and largess, On all days therefore, in whatever state of the Church, Bishop Otto constantly and faithfully adhered to the Apostolic See, so that in that lamentable excommunication of the Emperor Henry the younger, throughout the whole time of the schism, he stood firm with the priesthood, the Canons favoring not indeed his own disposition, but the imperial power, for the conservation of temporal things. Consecrated therefore Bishop with such order and honor, he shone forth with many virtues; but one shone in him with such brightness, that after the manner of the sun, outshining the other stars, it in some way rendered the others less brilliant by its light. I mean beneficence or liberality, which in him shone by a certain special prerogative so, that without ambition of vain glory it obtained favor with God and men. For he used such discretion in giving, that he was never found prodigal, but always liberal. But immense losses and infinite expenses he counted little. But if the reckoning of increasing his own or even another's property demanded, being indeed a grave man, he weighed all his deeds by a certain judgment. Whence if sometimes a greater and more useful thing was acquired by a great largess, he by no means drew back his hand. The cause of largess, therefore, was always to him either utility, or necessity, or honesty; or the regard of divine remuneration. But intent on this above all things, he was the common counsel of all the needy, or of those oppressed by any calamity. Yet he was more affected by those modes of beneficence whose memory he might leave to posterity.

[20] But after the honor of God, which in all his deeds he counted it a joy to glorify, And gifted with the use of the Pallium, he strove also to heap up the favor and honor of the Church over which he presided. Whence it came about, that at his very entry, when hitherto the church of Bamberg had a certain prerogative of special honorableness, namely the use of the Cross and Pallium, four times in the year; he, when according to custom, to receive the episcopal benediction, he offered his venerable head to his Roman mother, not indeed from ambition, which she is wont vehemently to execrate, but from the gratuitous benignity of that mother, who rejoices to honor worthy sons, received, the same honor being doubled, the use of the Pallium ^f and Cross, for four other times, because he seemed fit and most worthy of honor, to be transmitted to all his successors, from Pope Paschal of blessed memory, on the sacred day of Pentecost, being consecrated Bishop by him, the power of the Holy Spirit cooperating. From that time therefore, the grace of the same Holy Spirit working in him, both in secular and in spiritual causes and affairs, he flourished in counsel and prudence, so that he increased for himself dignity and favor with all indeed, but with those more specially over whom he began not so much to preside as to profit.

[21] And so he had much care to know the way and institutes of the elders: he fulfills all the parts of a good pastor. and whatever of honor or emolument he could exhibit to any order or profession or even dignity, whether due or gratuitous, he never willingly omitted. And he held most fully known the processes or excesses of all the synodal and provincial laws, or of synods, and for setting forth what he felt he was equipped with a grave and pleasing and adorned faculty of speaking. Whence, although he was not of a philosophical, nor so profound an erudition in literature, yet in popular discourse, for instructing men in divine and ecclesiastical matters, nothing was more excellent than his eloquence ^g, which it is established was often proved by the admiration of the hearers and the edification of the compunctuous, and of those bewailing their sins. For to him by all the pontiffs of his time, in teaching the people in natural speech, the primacy was by no means denied; because, eloquent and strong in natural utterance, by use and frequency he was ready in speaking, observing what befitted the place, what the time, what the persons. But because it is of more worth to do good than to speak well, although he was strong in both, and both befit the rulers ^h of Churches, yet it for the most part happens that someone is more prone to one. Whence to doing good he preferred to be more inclined, and to that part of goodness which flows from the fount of family property to one's neighbors, because abundance allowed, he bent his zeal, and, bestowing much on the present, was not forgetful even of posterity, and of the absent, or of the not-yet-born. Hence it is that on those things which could remain also to posterity he spent greater expenses, as are walls, bridges, aqueducts, and whatever could last for the long-term advantage of many. ⁱ Amen.

ANNOTATA.

CHAPTER III. With what intention he undertook the foundations of many monasteries, and how he took care to have them confirmed by the supreme Pontiffs.

And the first-fruits ^a indeed of his work were the building of two monasteries in the episcopate of Würzburg, He founds and builds many monasteries of which the first is called Vraugia, under the patronage of blessed Lawrence. The other Ura, in honor of blessed Peter the Apostle: these being composed with a fair and elegant fabric, as he did for all his monasteries, he strove to buy estates, to purchase woods and fields and meadows, or to acquire them by other just modes. But to name and enumerate them all, lest I become long or tedious, I omit. Then in the episcopate of Bamberg the third and fourth building was of two monasteries, of which one was called Michelfeld, in honor of St. John the Evangelist. The other Langheim, Langheim, in honor of the most blessed virgin Mary of the Cistercian order. For those three he made of the Cluniac order. And both Michelfeld and Vraugia were placed on the patrimonial estate of the Church; but Langheim and Ura are placed on adventitious land. Furthermore in the episcopate of Regensburg he built six monasteries; five of the Cluniac order, of which one was called Ensdorf, in honor of St. James the Apostle. The second Prüfening, under the patronage of blessed George the martyr. But both are placed on adventitious land. But Ensdorf, received from Otto the Count Palatine, enriched with the munificence of magnificent liberality, he adorned and advanced with buildings and grants of estates. But Prüfening, how it began from the ground by the occasion of a divine revelation and angelic vision, we believe it not useless to transmit in writing to the knowledge of posterity.

[23] Henry ^b therefore the fifth, son of the Emperor Henry the fourth, also at Regensburg at a certain summer time was holding at Regensburg a court of Bishops and Princes celebrated by the frequency of the whole Teutonic kingdom, from which the royal summons did not suffer the venerable Otto to be absent, inasmuch as great in counsel, and gracious in the sight of all the primates, since he conciliated to himself the favor of all by his grace and affability, and even by the merit of his life. But the pious Otto, who knew how to say with the Psalmist: Who will give me wings like a dove, and I will fly and be at rest? If ever place and opportunity were given, lest by the tumult and clamor of the courtiers the purpose of his meditation should be impeded, absented himself from the court; that alone he might be free for God alone, the more freely, the more unrestrictedly. There was therefore in the western part of the city, in the vicinity of a village called Prüfening, from which the monastery too fittingly drew its name; a pasture field, very delightful with the shade of trees and the greenness of grass, in which the venerable Bishop, for the pleasantness of the place, when he had had a tent set up for himself, at midday time had given his wearied limbs to rest. When behold, after the manner of that ladder in which the patriarch Jacob saw angels descending and ascending, it seemed to the blessed Bishop to be stretched from the head of the sleeper up to heaven; and angels on it by turns descending and ascending. He therefore, roused, calls his Chaplains and the rest of his fellow-soldiers being awakened, and sets forth the series of the vision to those eagerly listening. And so all, considering the vision to be from God, not a vain dream; glorify the condescension of the divine revelation: and say that the Bishop, by a vision of this kind, was admonished to provide there a service for God. O happy Bishop, most worthy of all praise and honor, whose conversation was in heaven, as the divine revelation and the vision of the heavenly citizens declared. He therefore, the possessor of the field being sought, purchased the field, and built an altar in it, where the couch had stood, and above a church, until he purchased the field with the neighboring lands, and sought out a spacious place for constituting a monastery and cell. Such therefore was for him the occasion of building the monastery of Prüfening from the ground.

[24] The third is the monastery of Munster, which, with the adjacent parish of the same name, he purchased for a price of gold and silver from Henry duke of Bavaria and from Diepold the Margrave; and in various other places and by the royal privilege of Lothair, conferred into the property of the church of Bamberg, he received. The fourth Biburg. The fifth Malenstorf. But Biburg is under the patronage of the blessed Mother of God; the former in honor of St. John the Evangelist; but both of adventitious land. The sixth is Windeberg of the order of the Norbertines, in honor of the ever-blessed virgin Mary, and it too of adventitious land. In the episcopate of Halberstadt, the eleventh to him is the congregation of Reginstorf of the Cluniac order, under the patronage of Blessed John the Baptist. The abbey of Würzburg, which now, the place and name being changed, is called Reginstorf, with all its appurtenances, the privileges being received from the Emperor Henry, he added to the church of Bamberg. He doubled too the goods of the same monastery. For when it had before only sixty mansi, he took care to enlarge that same number by adding as many. In the episcopate of Eichstätt the twelfth to him is a congregation of the Cistercian order, called Heilsbronn, under the patronage of the blessed Mother of God. But the place itself, the lands being purchased by the venerable Otto with much money, was promoted at great expense into an abbey.

[25] and in other episcopates. In the episcopate of Passau the thirteenth, the congregation called Aldersbach. And the fourteenth Cluniac, under the patronage of blessed Andrew the Apostle, by the river Enns. This, given by the Margrave Leopold, he received, in whose promotion he spent twenty mansi and fifty marks. And in the patriarchate of Aquileia the fifteenth monastery, in the castle of Arnoldstein, the fortification being destroyed, he built. But for forty-five years this castle, with ninety-five mansi belonging to it, had been alienated from the church of Bamberg. But he with much labor and expense recovered it, and, sixty mansi being added to it, made it an abbey. These fifteen congregations his labor and fruitful benignity always propagated. Five little cells besides, as it were so many grains of seed, he took care to sow, knowing that neither he who waters, nor he who plants, is anything, but God who gives the increase. But from those same grains certain shoots now sprout; and they will be able, God bestowing the increase, to rise into trees. And these are, one, which is called Aspach, in honor of St. Matthew the Apostle and Evangelist, but its land and estate the church of Bamberg had long lost; but he, seeking it out with skillful care, made a cell of monks, and it grew into an abbey; enriched with a copious donation of estates first by himself, then by other faithful. The second is in the place of Bamberg, situated in the house of St. Michael, under the patronage of St. Fides, Virgin and Martyr. First he wished this to be of nuns; but by a higher counsel he instituted it with seven monks, and with all its appurtenances consigned it to St. Michael.

[26] Of the five Cells. The third is Rotha, under the patronage of St. George the Martyr in the episcopate of Würzburg. The fourth is Verzera in the same episcopate, in honor of the holy Mother of God Mary, of the order of the Norbertines. But the fecundity of the one made for the sterility of the other. For Rotha, remaining in its sterility, was subjected as to a better one, to serve the advancing Verzera. This nevertheless is to be known, that the Bishop received Rotha, given by Agnes the Palatine and her sister Adelheid, with sixty mansi, to the church of Bamberg; but he bought the goods lying round about the church of the cell for two hundred and seventy-five marks, with the ministerials, namely fields, woods, and meadows, pastures and mills, and with the advantage and right by which Chuno the duke is known to have had that same estate. But Verzera the Count Gotebold had begun to build, which the Bishop, receiving it given to him by him, promoted with his own expenses. The fifth cell to him was in the episcopate of Würzburg, Nichardelsehausen, in the village of Tullenelt. And if, which is true, it be permitted to confess, we ought to number Tikchelnhausen as the sixth in the same episcopate; for its builders, when they were less sufficient for its promotion, knowing the Bishop most zealous of such matters, that by his help the place might be promoted, ascribed it to his title, and, that they might firm it to the church of Bamberg by every right, promised before suitable witnesses. On this condition therefore he spent much on that same place. Let these things concerning his cells and monasteries suffice to have been said.

[27] But being familiarly asked by his own, why he so diligently spent so many and so great things ^c on the expenses of the churches of Christ, Asked the cause of so many largesses, that Gospel parable of the Samaritan and the man beaten by robbers, and the inn and the innkeeper, he humbly brought forward to render the reason of his cause; This whole world, he said, is an exile, and as long as we live in this world, we are pilgrims from the Lord; whence we have need of inns and lodgings. But by inns and lodgings he meant cells and monasteries; and that these are opportune not for natives, but for pilgrims of the world. What need of many words, he said, that lodgings are, or become, either too many or excessive, they complain, who think themselves set not always in pilgrimage, but in their fatherland. But if they be seized by robbers, if despoiled, beaten, and wounded, and so left half-alive, certainly even unwilling they will experience how much better it is to have an inn near than far. For when sudden destruction comes upon them, and pain as of one in labor; so that they cannot escape, how will they be able to be lifted thither, if it is far? And if there be many such in many places, is it not better that inns be many than few? For if they be few, how will they suffice for many pilgrims, for many sick? Moreover, he said, it is the last hour, and the world is set in wickedness; but for the sake of those who desire to flee from it and be saved, because men are multiplied upon the earth, it is not absurd that monasteries too be multiplied. From the beginning of the age, when men were few, the propagation of men was necessary, and therefore they did not contain themselves; it is time; men ought to contain themselves, whoever can, and be free for God. But continence and other works of holiness can better be observed in monasteries than outside.

[28] This was my cause, he said, this my intention of multiplying monasteries. with solid reasons And, that I may speak something according to man, while the monasteries profit and grow up by the zeal and oblations of the faithful, as in very many places we see, because, God bestowing, their storehouses are full, overflowing from this into that, their sheep fruitful, abounding in their goings-forth, their oxen fat; and by their provident skill there is no ruin of the wall, nor useless passage in their crops and meadows; they can sometimes be for the honor and advantage of their Bishops. But if they are slender and poor, my successors have those with whom they may opportunely place their alms, and find an honest occasion of doing good, if, by watering my shoots, they make their own trees, as I too made some of others mine: and it is easier indeed to promote things begun, than to begin those which are nothing. For the beginnings of things are difficult. Whence if any be slow and timid to begin such things, let them gird themselves to build upon my beginnings and my foundations, in the name of the Lord.

[29] he graphically sets forth his intention; Such reasons of his works he did not disdain to render; concluding all things with this end, that in all things God may be honored and one's neighbor aided. Nor indeed did hope deceive him, for many goods came forth from his zeal in the Church, and come forth daily. For what do we think of service and honor to God in so many cells and monasteries; what of solace and utility is exhibited to one's neighbor; signs there and portents through him and through his works are done daily; and if not corporally, certainly, which is better, they are done spiritually. For there the blind see, the deaf hear, the lame walk, the lepers are cleansed, the dead rise, the poor are evangelized. Matthew 11. For encompassed by these evils and troubles, sinful men, from the world, to a better life according to the soul, recover in monasteries. There sacred lessons, psalmody and prayers, masses, and contemplations of divine things, fasts and vigils, and a continual battle against spiritual wickednesses, there contritions of the flesh and of the heart, largesses of alms and hospitalities. Who denies that all these can in great part be ascribed to his merits, by whose labor and expense those same monasteries happened to be founded? But considering that the structure of those same monasteries of his would stand more robustly, if the rock of Apostolic authority solidified it, and could not easily be overthrown, if it were walled with the defense of Peter; establishing all things under his defense, he received from the Apostolic See writings of this kind.

[30] by the privileges of Calixtus Calixtus, ^d Bishop, servant of the servants of God, to the venerable brother Otto Bishop of Bamberg, greeting and Apostolic benediction. To the good zeal of our brethren, we ought not only to favor, but also to incite their minds to those things. Inclined therefore to your supplications, most dear and venerable Brother, Otto Bishop of Bamberg, the monasteries which you yourself built at your own expense, and, conferring them on the church of Bamberg, sought to have strengthened by the defense of the Apostolic See, we receive into the protection of blessed Peter and his Roman Church, to be defended against the wickedness of depraved men. We establish therefore, that the possessions, estates, and all goods, which both your Fraternity conferred on those same monasteries, out of regard of divine love, and which were granted by the just oblation of other faithful, or shall in future happen justly or lawfully to be acquired or offered, remain firm and inviolate to them, the Lord being author. Let them indeed receive the ordinations of their Abbots or monks from Catholic Bishops, but the care and administration of the affairs of those same monasteries we judge should remain in the discretion and power of you and your successors. Let it therefore be in the power of no man to disturb those same monasteries, or to take away their possessions, or to retain them once taken away, to diminish, or to vex them with rash troublings; but let all their goods be preserved whole, to profit the advantageous uses of those for whose sustenance and government they were granted. If therefore any ecclesiastical or secular person, knowing this page of our constitution, shall rashly attempt to come against it, admonished a second or third time, if he shall not amend by fitting satisfaction, let him lack the dignity of his power and honor, and know himself to exist guilty by divine judgment of the perpetrated iniquity, and become alienated from the most sacred body and blood of God and the Lord redeemer Jesus Christ; and at the last examination let him lie subject to strict vengeance. But to all keeping just things toward those same monasteries, let there be the peace of our Lord Jesus Christ, that both here they may receive the fruit of a good action, and before the strict judge find the rewards of eternal peace. Written by the hand of Gervasius, regional keeper of records and notary of the sacred Palace.

[31] But as in temporal things he strove to provide by Apostolic authority perpetual security and immunity for his monasteries, so in religion and spiritual discipline he corroborated by the authority of the same holy See the stability and immutability of the monastic Order, as in the privilege which he received from Pope Innocent can be clearly considered.

[32] Innocent, ^e Bishop, servant of the servants of God, and of Innocent to the venerable brother Otto Bishop of Bamberg, and to his successors canonically to be substituted, greeting and Apostolic benediction. As often as that is asked of us which is known to befit religion and honesty, it befits us to grant with willing mind, and to impart a congruous suffrage, that faithful devotion may obtain a speedy effect. Accordingly, venerable Brother, Bishop Otto, to the desires of your petition, out of the accustomed gentleness of the Apostolic See, we clemently assent. Establishing indeed in the first place, that the tenor of religion which in the churches committed to you is, by your diligence, the Lord cooperating, instituted, be firmly preserved in them, in perpetual times. We constitute also, that in those same Churches no one be established through the simoniac heresy, but that honest persons, to whom certainly the dignity of morals and status gives support, be ordained therein. Indeed in the monasteries which either were anciently built in your parish, or you yourself out of regard of devotion have constituted, or by other just modes you can unite to your Church, or shall henceforth be built by any of the faithful, within your diocese, the divine grace inspiring, we decree that the order of sacred religion remain; nor let it be lawful for anyone in any way to change the form of the same institution; unless perhaps he shall wish to promote it to the prerogative of a better status, the Lord affording it. Nor let that be committed to the singular judgment of anyone, but we sanction that it ought to be done by the counsel and consent of all the monasteries pertaining to the church of Bamberg, or of the sounder part. But if anyone shall rashly attempt to contravene this our constitution; admonished a second, third time, if he shall not correct his deed by worthy satisfaction, let him become alienated from the most sacred body and blood of God and the Lord redeemer Jesus Christ, and at the last examination let him lie subject to strict vengeance. Preserving to those same places what is just; let them obtain the grace of Almighty God and of the blessed Apostles Peter and Paul and ours.

[33] These things being so, you manifestly see that blessed Otto sufficiently, providing for the firmness of all, as far as was in him, provided that in all his monasteries the order and tenor of sacred religion, which through his diligence, the Lord cooperating, was instituted, be firmly preserved in perpetual times. For it is openly sanctioned by Roman authority, that in those same monasteries of his it be lawful for no mortal in any way to change the form of the holy institution; unless perhaps he shall wish to promote it to the prerogative of a better status, the Lord affording it. ^f

ANNOTATA.

* elsewhere, Prüfening.

* elsewhere, Enns.

CHAPTER IV. The care of restoring the Cathedral and augmenting the bishopric. The Saint's frugality, sickness, mercy in the time of famine.

In the days of that same Otto, of ever to be honored memory, The cathedral monastery the monastery of the Cathedral church, which under his predecessor ^a, the Lord permitting, had been burned by fire down to the surviving walls only, was by him at much expense repaired to the nobility of its former beauty. He paved the pavement, both strengthened and adorned with plaster work the columns of the church which the fire had blasted, exalted the choir of St. George, made pictures too not less noble than the former ones; and lest it should have to fear like events any further, he covered the whole monastery and the towers with copper plates; he gilded also the spheres and crosses of the towers, and finally took care to renovate all the buildings of the cloister through the several offices, and to promote them into a better state. But how many goods and estates, besides those which he had before had from the liberality of the founder, he by his benignity added to the same church, can be considered in the revenues and daily oblations of the canonical prebend. ^b The church of St. Michael too, when, loosened by an earthquake, and splendidly restores the church of St. Michael, it seemed to threaten its own ruin, he destroyed from the foundation, and at huge expense and money, a monastery of a greater and elegant fabric, to the praise and glory of God and of the heavenly militia, he erected.

[35] The stipends too of the brethren he heaped up with more than ninety talents of revenues each year. everywhere wondrously munificent, Many ^c ornaments too he conferred on the same place, and chose it, even to the last trumpet and voice of the Son of God, as the place of habitation for his venerable body. Many things here for the sake of brevity I pass over, which were conferred by him on this and other monasteries and churches of his, in palliums, stoles, and chasubles, in golden and silver chalices, in censers and incense-boxes, in candelabra and various utensils of churches, in curtains, hangings, and tapestries, and in books of both testaments, and various codices, of all which there is so vast an abundance, that the number seems to exceed estimation; and it is a marvel that by one Bishop so many things could be conferred on so many places. But drawing all these things from the fount of family property, God supplying abundance, it did not exhaust him; because, as he was wont to confess, the more he spent on the works of God, the more he had to spend. For although he was wholly in God, and hastened to send all his own before into the heavenly treasuries; yet he himself, inasmuch as prudent and powerful, rendered to God the things that were God's, and did not deny to the world what was its own.

[36] For to the kings of the world, above all the Pontiffs of the kingdom, without loss to the episcopal table, he served honorably and faithfully at home and abroad; the familiarities and intimate friendships of Princes too he conciliated to himself: to the ministerials and feudatories of the Church he preserved their own rights and honor inviolate; his household, finally, and all things adhering to him, he protected by cherishing them with the most firm defense of piety, and the wing of maternal affection; the stipends of the episcopal table he never diminished by the occasion of any necessity; but what he conferred, out of the parsimonial estate of the mother Church, on monasteries, on account of adjacency and opportunity, he took care to recompense to it with increase by purchased and adventitious estates; because he said that of the unjust no alms could be made. But he affirmed it to be unjust, nay a very great injury, by any largess or feoffment, without recompense, to diminish the table of his successors. To exclude therefore this suspicion, and lest it be lawful for any of the Bishops succeeding him to superadd anything to his disposition, or to rescind the things well ordered by him, the Apostolic See, at his petition, offered him a privilege of confirmation of this kind concerning all these things.

[37] Calixtus, ^d Bishop, servant of the servants of God, as the bull of Calixtus proves to the venerable brother Otto Bishop of Bamberg, greeting and Apostolic benediction. By the precepts of the holy Fathers and the canonical sanctions it is demonstrated, that the estates and possessions of churches, which are not undeservedly called the vows of the faithful, the prices of sins, and the patrimonies of the poor, ought not to be sold or alienated. For those things which are dedicated to the service of the divine majesty, and to the use of the heavenly mysteries, it does not befit to be reduced into another's right, or transmuted into the form of another service. Indeed, to speak in the words of blessed Pope Symmachus; The possessions which each one has given or left to the discretion of the Church, we do not suffer to be alienated by any titles or sales, or under whatever pretext. Wherefore we, assenting to your just petitions, sanction by the confirmation of this our present writing, that the mansi which are given to the service of your episcopal table remain in future times in the same state in which they are known to be well disposed by you; establishing that it be lawful for none of your successors, or for any man, to sell them, or to hand them over into the benefice of laymen, or to commute them into other uses. But as it was disposed by you, of each of the aforesaid mansi one denarius each year be conferred on the church of Bamberg, for the soul of the Emperor Henry its founder, for the preparing of the lights. But the abbeys and Regular canonries, established by your industry in the order of religion, and other things rightly constituted by you, let it be in the power of no man in future to change. But if anyone shall presume with rash daring to come against this confirmation, he shall lie subject to the bond of excommunication. Given at the Lateran on the Ides of April, the second Indiction. [1124]

[38] and various goods added to the bishopric, The family property too of the bishopric, as by estates and possessions, so also by buildings and fortifications of castles, he aided and exalted. For through the various places and courts of the bishopric he built fourteen basilicas and four dining-halls of elegant fabric. Moreover six castles, which he did not before have, he added to the dominion of the episcopate, namely one Albuinestein. The second Lupoldenstein. The third Geutenreut. The fourth Hemphenveld. The fifth Ebersperck. The sixth Eschenveld. But the castle of Albuinenstein, which is also called Pottenstein, situated almost in the middle of the episcopate, he purchased for eight hundred pounds of silver, and 17 talents of gold. Providing in this for himself and posterity no small support of peace: because to the goods of the Church set round about it is a defense, and a terror to enemies. Many things indeed I could commemorate, which by his zeal and labor accrued to the episcopate in temporal things: but I think these should be praised more sparingly; because almost every kind of men is zealous of acquiring, and of heaping up their own, nor do they need an example that they may do it; but that they may not do it badly. Here therefore he is not indeed greatly to be praised, that he was solicitous to seek or augment family property; but this in him is not rashly praised, that he used those things from which baseness and the suspicion of avarice were absent ^e holily, namely with diligence and frugal parsimony.

[39] Not in dress ^f, not in food, would he ever use the things of the bishopric more indulgently; he himself meanwhile most frugal. nor did he provide for pleasure, but only for his necessity. Nay even, they say, that he for the sake of humility often sent his boots or loosened slippers ^g to the cobbler. But when some murmured about this, Suffer it, he said, brethren, suffer it; the things of the bishopric are the alms of the faithful; we ought not to squander them on vain uses. Nor in clothing did frugality fail him. And how he restrained himself in food, will scarcely seem credible to anyone. For we have received it for certain that he said, that he never ate bread to satiety in the episcopate. For always sober and almost fasting he rose from supper or dinner; imparting all that was set before him to the sick, the poor, and beggars. At a certain time of fasting there was great scarcity of fish, but a certain steward of his brought to him at dinner a pike of small size, bought for two solidi, well prepared, modestly beseeching that he would refresh himself more amply even with food which cost so great a price. To whom the Bishop: How much? he said. The steward, For two solidi, he says. And the Bishop: Far be it that the wretched Otto alone should today consume so many denarii, and, lifting the dish, carry, he says, this precious food to my Christ, who ought to be more precious to me than my very self; carry it, I say, to him, wherever a sick man lies in bed, or a paralytic. For I, robust, will refresh myself with this bread. Thus he in his opulence abounded in delights. Moreover he had it in custom, from the hands of the priests, in his chamber, to receive corporal disciplines ^h, indeed so sharp, that sometimes blood tinged his sides. And the heavenly Father himself too, who says: Those whom I love I rebuke and chastise; touched him sometimes with his own scourge, for instruction.

[40] I will relate one of his scourgings, and will show the cause or order, Wishing to open a sacred little chest and what good came from it. When by chance in a village which is called Buchelbach, being zealous of divine things, he had read the little charter of Relics ⁱ, and learned that many and very great relics of the Saints were laid up in the altar of the little church, he thought to transfer them to nobler places, where they might be honored with ampler honor of divine service and religion. And so, clerics being taken, fasting and prayer being premised, with pious intention, as has been said, he ordered the seal of the altar to be loosened, but all hesitating and trembling, he himself, seizing the iron tool; Far be it, he said, that so great an ornament should remain under so vile a scheme. And when twice or thrice he struck the seal with the hammer, blood ran from the leaden little chest, as if it flowed from the body of an animal. But what? The Bishop is disturbed, casts down the iron tool, all are astonished, the begun work is left off, both he and all who were present prostrate themselves in prayer, asking pardon for the offense. touched with sickness by God, But the Father Almighty, wise and benign, who was preparing to instruct his son for discipline, straightway touched his Otto with a grave sickness, so that he thought the term of his life. Therefore the disease growing strong, when he did not hope to escape, he called the abbot of St. Michael, Wolfram, whom he held most faithful and familiar, that whether the matter should tend to life or to death, he might use the fidelity and service of a faithful friend, who, while he stood by his little bed, and took care to relieve his pains with what consolations he could, the blessed Otto, always a chief lover of the monastic religion, most ardently demanded the monastic habit; saying that for many years he had had it in his purpose, the pontificals being laid down, to serve God in poverty of spirit and contrition of heart under the obedience of a master.

[41] But the Abbot, a knowing and prudent man, and of great counsel, asks to become a monk, received indeed the obedience of him promising, praising the desire and the petition: but concerning the habit he deferred ingeniously. Hence after some days the sick man improves, and, mindful of his vow, seeks the habit of religion; disposes of his affairs; orders himself to be carried to the monastery. The Abbot therefore, joyful at the fervor of his votary, several honest men of his own name being employed, communicates with them on this matter. But these indeed, all things being considered, say it was a useless thing, that such a person, so necessary to the Church and the poor of Christ, should pass into the silence of the monastery. And so with reverence he asks the Bishop; whether he would fulfill the obedience promised to him. But he: In the name, he said, of him who for us obeyed God the Father unto death, I am prepared to obey you. To whom he: and I, he said, in his name command you, most holy Father, to remain under the honor of the government received until the day of your calling, and to do the honor and utility of the Church, to the consolation of the needy and poor, in the relief of widows and orphans, as you do, to complete the things begun in your good works; and, to say it more briefly, to do what you do, to work what you work, for eternal life and the hundredfold. For who of the monks is of such perfection ^k, that we should equate his merits or poverty with your riches? Therefore after these times the whole episcopate of Bamberg was turned into alms, wholly into hospitalities of the poor and pilgrims. Whatever of grains or victuals, whatever of gold or silver could anywhere or ever be found, was transmitted through the hands of the needy into the treasuries of heaven.

[42] In the time of famine At that time eastern Franconia, by the barrenness of the years, labored with great scarcity of bread; for even the more wealthy were squalid with hunger and necessity; but the needy and beggars lay dead here and there through the streets and fields, so that for their multitude they could not be buried in the cemeteries. But the man of God, full of mercy, mindful of Tobias, now by himself, now by others, fulfilled the office of burying: but where the multitude of corpses did not allow ordered burial to be made, he prepared huge pits, and buried a hundred and a thousand at a time in the earth, hiring men for a price, or merciful even toward the dead, who should continually serve in such offices. But he himself surveyed all things by himself, the villages, streets, and houses of the orphans, evening, morning, and midday, and even at night-time, visiting the sick, refreshing the hungry, and by every ingenuity sought the ways of doing good. It happened therefore on a certain day at midday heat, when in their shady bowers and cooling-rooms men slumber, the Bishop, his chamberlain being called, after his manner went to the hospital of the poor. But while he went, the stench of an unburied body not far from the way, from under the nettles, touched his nostrils. He stood still therefore, and showing the place to his chamberlain with his finger, I sense, he said, as if there a human body lay. The boy going on, the Bishop follows, they diligently seek, and at last among the herbs and the thicket of standing nettles find the corpse of a woman cast to the hedge, with a torn face, and eaten by birds.

[43] he carries the woman's body on his shoulders to the sepulcher, But the Bishop, the misery beheld, strikes his breast, bewails the human lot, confesses the scourge of divine judgment. Finally he adjudges himself culpable, himself guilty, who on the day on which she perished of hunger abounded with many loaves. Then a prayer being briefly said for the soul of the one lying there, he puts his hand to the body, exhorts the chamberlain to lift with him. But he, Do not, he said, Lord, do not defile your sacred hands. I will run and call others, and we will bury her. To whom the Bishop: Far be it, he said, that I should disdain to touch my sister, the daughter of Adam, nay the daughter of the Church. I will carry her dead, whom I ought to have fed living. But do you, I pray, help me; certain that from God and from me too you will receive a reward. But he, although he could equally have been driven off by horror and stench, yet when he sees the Bishop struggling and laboring, and already fitting his shoulder to the horror itself, overcame himself, and, his nostrils closed and his face averted, unwillingly put his back under the burden, and, the labor being shared with the Bishop, they carry the fetid corpse to the cemetery, the priest singing and weeping: Woe is me, O Lord.

[44] Seeing therefore that the time admonishes him, he opened all his storehouses, and distributes all his own to the hungry. prepares bread, feeds the needy, and behold, as if to the universal orders of a fair, from the whole province throngs of the hungry run together, from the monasteries of men and women the provosts to the dispensers, and all whom the want of the years pressed, ran to the storehouses of the Bishop, finding the hoped-for supports without delay. And when the harvest drew near, and the ripe crops everywhere demanded the sickle, he had many thousands of sickles prepared distributed to the poor whom he had fed the whole year, and, all being refreshed, on the festivity of St. James; Behold, said the excellent Father, my little sons; the earth is before you, the malice of the days is ended. And taking the several sickles, he added the several denarii, to each a denarius and a sickle, the instrument of work and the viaticum, and thus bade them farewell, and dismissed them with goodness and joy. In these modes that office was his in all years of want and barrenness. By these and other works of mercy he acquired for himself the greatest confidence with God the most high, and, by temporal expenses treasuring for himself in the heavens, he scattered, he gave to the poor, that his justice may remain forever and ever. ^{l m}

ANNOTATA.

PREFACE to the following book ^a

Concerning St. Otto's mission into Pomerania, Now it is time that, for the eternal memory of the blessed bishop Otto, we pursue his pilgrimage and labor with a faithful pen, how, destined by the Apostolic authority of blessed Pope Honorius ^b as Apostle to the Pomeranian nation, he preached, baptized, and by faithfully fulfilling his ministry, did the work of an Evangelist, in which truly the Lord made him like to the glory of the Saints, which he magnificently obtained in the conversation ^c of that nation, into whose penance he was divinely directed. Great indeed are his merits, which, according to the love of neighbor, in good works and alms, he exhibited to the members of Christ, great and unfailing his mercies, which he made in the house of his God, and in its ceremonies; but the oil of divine charity, poured out abundantly in him, is preeminent above all his virtues. For he came not only to lead back the lost sheep, and to convert them to the pastor and Bishop of their souls, but even to lay down his own soul for the testament of God, with most ardent desire embracing contumelies, and awaiting stripes and persecutions, even chains and prisons, and death itself for the name of the Lord Jesus, with happy constancy, all things being left, to sustain. We believe therefore that there is laid up for him the crown of justice against that day of regeneration, when the Son of man shall sit on the seat of his majesty, when, coming in exultation with the Apostles, Doctors, and Evangelists, as a faithful worker of the Lord's harvest, he shall bring more sheaves, about to receive from the Prince of Pastors the double robe of joy and the unfading crown of glory. Now therefore let us set forth for what causes, by what authors, in what order and time he undertook the conversion of the Pomeranian nation, premising a few things concerning the situation and quality of that land, concerning the rite of the nation.

[46] which region is briefly described. The province of Pomerania ^d, from the very etymology of its name, seems to indicate the quality of its name and situation. For "Pommo" ^e in the tongue of the Slavs sounds "beside," or "around"; but "morim" the sea. Hence as it were "Pommorizania," that is, placed beside or around the sea. But this land, if we wish to consider its whole position both in the marshes and marine backwaters and in the level places, is as it were of a triangular figure, because by three sides, as by three lines cohering to one another by their ends, it is found to have three angles, yet in such a way that one angle is more extended than the two others, which also, gradually curved back toward the North, is let down as far as Liutitia and near Saxony, to the waves of the Ocean. And so Pomerania has behind it in the Ocean Dacia, and Rügen, a small ^f but populous island; but above it, that is to the right of the North, it has Slavia and Prussia, and Russia. But before it, that is toward the dry land, it looks upon the borders of Hungary and Moravia touching it by a small extremity. Then it holds Poland by a spacious contiguity, extending as far as the confines of Liutitia and Saxony by touching. That nation, skilled in warring by land and sea, accustomed to live by spoils and rapine, was by a certain natural ferocity always untamed, and wholly alien from the cult and Christian faith. But the land itself affords its inhabitants a copious abundance of fish and wild beasts, and is most fertile in grains and pulse or seeds of every kind; none more productive of honey, none more fecund in pastures and grass. But wine they neither have nor seek; but with honeyed cups and beer most carefully brewed, they surpass Falernian wines. But of these elsewhere. But now it must be set forth, which is a wonder to many, why, namely, these men, so far from eastern Franconia, and from the church of Bamberg, nay divided from almost the whole world, could have no other baptizer and preacher from the nearer kingdoms or Churches, than the Bishop of Bamberg. But this fruit, for the increase of his beatitude, was granted him by God. ^g

ANNOTATA.

THE SECOND BOOK

CHAPTER I. St. Otto, invited by the letters of Boleslaus the subduer of the Pomeranians, undertakes the mission by Apostolic authority and enters the borders of that nation.

The Duke of Poland, the terror of his neighbors At the time when the Lord Bishop was governing the church of Bamberg, Boleslaus ^a, a strenuous man and illustrious with the ornament of a native and ancestral nobility, administered the duchy of Poland. Who, while he bore himself gravely and providently, prevailed by a robust hand to recover all the boundaries of his land, invaded and disturbed under his predecessors by the violence of enemies, and the castles and cities forcibly alienated from his power. And when he often saw his warlike acts prospered with a happy outcome, toward God indeed, from whom he knew victory was afforded to him, he became more humble and devout, but toward his enemies more erect and spirited, and was wont in turn to attempt their borders with sword and fire, and frequently to carry off booty and spoils, and to captivate persons, until, broken by continual disasters and terror, by many services and expenditures of gifts they might soften his mind, and, right hands being given and received, most firmly plight the faith of peace and receive the pacts. But there were diverse enemies, with whom at diverse times there was a struggle, on the one side of Poland, the Bohemians, Hungarians, Moravians; on the other the Ruthenians, a cruel and harsh nation, who, relying on the aids of the Slavs, Prussians, and Pomeranians, resisted him more sharply and longer; but in vain; who at last, overcome by him and crushed, after many disasters resolved to ask peace of him with their king. But he, as he was ever unbroken by wars and labors, would not immediately acquiesce in peace, unless he had first received satisfaction by some memorable act of honor.

[48] the Ruthenians being hostile, But the king and all the princes of the Ruthenians, perceiving that they would not be quiet without the friendship and peace of the Duke, presumed to commit the way of finding mutual peace and favor to his prudence and faith. But he, judging this the most honorable way of establishing and firming peace, asked and received as wife the daughter of that same king, namely, that by this exchange of affinity, both the princes themselves and the subject peoples of each land might have perpetual peace with one another, and in their necessities and opportunities be mutually a defense against enemies and bring aid. Father-in-law and son-in-law therefore cultivated each other with mutual benefits; and Boleslaus was magnified and strengthened and prospered on every side. Nor was there any contradiction to him, all the boundaries of his power being undisturbed by any enemy. But that tranquillity was perfunctory and brief. For after a few years the Ruthenian wife of Boleslaus dies, leaving him only one son. Whence, as if the bond broken by which all the friendship between son-in-law and father-in-law stood, the wars long lulled to sleep gradually revive.

[49] Boleslaus therefore, moved by the ferocity of the nation, took counsel with his own, their king being captured in what way he might drive off these reviving evils. But he had a certain Peter, a leader of the soldiery, a man of keen wit and strong in vigor, concerning whom it is doubtful whether he was greater in arms or in counsels, who was set by the Duke over the warrior men. He, being called to the counsels; If the Ruthenians, he said, fought only with their own forces, it would not be laborious for them to be crushed by us; but they have the Slavs, they have the Prussians, they have also the Pomeranians, an idolatrous nation, hated and too untamed, all of whom to provoke to arms at once, how hard it is, we are not inexperienced; although we have before had triumphs over these. Wherefore into my mind a counsel has fallen, that the Ruthenians be better overcome by craft. And lest anyone think this impossible, behold I will go to them, and will bring back for us a bloodless victory over the tyrant, God affording me the wit. But what need of many words? It pleased the Duke and Princes to try whether the words of Peter could have effect. And about thirty most robust men being taken, a necessity being feigned, Peter deserts to the King of the Ruthenians, and, him being circumvented by the craft of his speech, made him judge that he was ill-disposed toward the Duke. And the king, because he had faith in the man, whom also he perceived prudent, used his familiarity for many of his affairs, hoping that at last through him he would triumph over all Poland.

[50] But Peter had another mind. For when on a certain day the feigned deserter, he concludes peace on his own terms. and his companions with the king wandered in a forest glade for the sake of hunting, the king, suspecting no evil, on occasion of the wild beasts had withdrawn farther from the walls, and the others being at a distance, Peter with his own remained about him. Relying on which opportunity, the king being captured, he brought back a bloodless victory over the Ruthenians, as he had promised, to his Lord the Duke; and, wonderful to say, that savage nation was by this deed so tamed, that never afterward, the Duke living, did it even think of war. For for his release the tyrant was compelled to give whatever he could have collected in his treasuries by the zeal and skill of his ancestors, gold and silver, and whatever splendid things in vessels and garments and various kinds of wealth, wagons and camels carrying them into Poland, so that all Ruthenia wasted away with unaccustomed poverty. ^b Then, when both the king and the nobles of the Ruthenians had solidified the covenants of gentle peace by an oath, they were also asked to promise with the most firm faith this too; that they would no more be an aid to the Pomeranians. For against them the Duke thought to raise his hand with all his forces.

[51] All these things therefore being arranged to his wish, he began to shake, lay waste, and depopulate Pomerania ^c with frequent assaults. And because they were held by paganism, Hence the idolatrous Pomeranians being conquered the Duke endeavored either wholly to destroy them, or by the sword to impel them to the faith of Christianity. ^d But they, relying on their own forces, because at the entrance they had very many cities and castles, firm by nature and art, judged that they would be impregnable, and placing all their substance in the cities, strove to prepare the defenses of arms. But because it pleased God to crush some of them, that he might convert the rest to the faith, he ministered wit and forces against them to Boleslaus, so that he frequently afflicted them with many and great disasters. For also the city of Stettin, which, girt on all sides with a marsh and waters, was thought inaccessible to every enemy, which also was the metropolis of all Pomerania, straitened in winter time by ice, leading his army not without peril, he struck with an unexpected disaster. Wollin ^e too, a fortified and strong city, he greatly broke and burned; and laid waste all the region round about it with fire and sword; so far that they showed the ruins, and burnings, and heaps of the corpses of the slain, through diverse places, after three years, as if from a recent slaughter.

[52] he compels to receive the Christian faith, But they were so most grievously subdued in the storming of those cities, that those whom the Duke suffered to survive slaughter and captivity, with their prince, held it a vast gain to be permitted to swear that they would be Christians and tributaries. And they say that, 18,000 warrior men being put to death, 8,000 with their wives and little ones they led away captive to their land, and, placing them in the perilous places of the marches ^f, in cities and castles, that they might be a defense to his land, and wage wars with his enemies, namely foreign nations, he commanded. This being added, that, the idols being abdicated, they should in all things conform themselves to the Christian religion. But when the Duke took care to apply to the Christian faith the rest of the treacherous nation, whom he had dismissed as tributaries in their own land, meeting all the Bishops of his land, he could persuade none to be willing to go thither, and to show the light of life to those sitting in darkness and the shadow of death; each pretending his own excuses. And thus for three years the preaching was deferred.

[53] to preach which At last, admonished by divine instinct, he resolved to invite to this work Otto, Bishop of Bamberg, whose fame then flourished widely in the kingdoms, because his father too, in his adolescence, had held him, obedient after the manner of his chaplain, known and dear: judging it would be opportune, with such a man both to renew the old friendships, and to enjoin the grace of so holy a work upon his sanctity. Sending therefore legates and gifts, he wrote him letters, according to these words: To his lord and most loving father Otto, the venerable Bishop, Boleslaus Duke of the Poles, the humble devotion of filial obedience. Because in the days of your youth I remember ^g you conducted yourself with most fitting honesty at my father's court, and now too the Lord is with you, firming you and blessing you in all your ways, if it does not displease your dignity, it has settled in my mind to renew the old friendships with you, and to use your counsel and aid at once, to promote the glory of God, his grace assisting. For you know, as I judge, how the raw barbarism of the Pomeranians, humbled not by my virtue indeed but by God's, asked to be admitted to the fellowship of the church, through the laver of Baptism. But behold for three years I labor, that I can induce to this work none of the bishops or fit priests or those akin to me. he invites St. Otto: Whence, because your sanctity is proclaimed prompt and indefatigable for every good work, we ask, most loving Father, let it not be irksome to you, our service accompanying, for the glory of God and the increase of your beatitude, to take up this labor. And I too, the devout servant of your paternity, will furnish all the expenses and companions of the journeys, and interpreters of the tongue, and priest-cooperators, and whatever shall be necessary; do you only, most holy Father, deign to come.

[54] These things being heard, the Bishop, as if he had received from heaven the voice of God speaking, who, power being given him by the Pope, filled with a whole breast of abundant joy, gave thanks to Almighty God, that for such a business he deigned to use his ministry. Having therefore the counsel of his choir and clergy; legates being sent to the Apostolic See, to ask the license, blessing, and obedience of the Lord Pope Honorius ^h of venerable memory, he devoutly applied his shoulder to this most heavy burden. But because he had heard, by report, that the land of the Pomeranians was opulent, and had no needy or beggars at all, but vehemently spurned them, and had long ago despised certain servants of God, preachers who were needy and of slender means, on account of their poverty, as if they insisted on the office of preaching not for the salvation of men, but for the relieving of their own necessity; he studiously procured that he might appear not only not in need of them, but even opulent, wishing to gain for God not their wealth for himself, but rather themselves. ⁱ Fit clerics therefore being taken, and they being abundantly provided for the journey, Missals and other books and chalices with the priestly vestments, and other utensils of the altar, which he knew could not suddenly be found among a pagan nation, by a provident liberality he had carried with him, lest a faithful husbandman should seem to go out into the field of his Lord without an instrument. Garments too and precious cloths and other gifts, fit for nobles and the rich, the simple and prudent Evangelist carried on the way of the Gospel, lest perhaps on account of need he should seem to evangelize the pagans: but rather to confer his own on the new plantation, than to covet its.

[55] All things therefore being prepared which were necessary for the departure, Bohemia being traversed, on the day next after the feast of St. George the Martyr, his clergy and people being greeted, as if by this work he sanctified the way, he consecrated two churches, one at Luchenberge ^k, and the other at Vohendrere. Hence, the Bohemian forest being crossed, he came to the monastery of Kladruby, of the Cluniac order; where, honorably received, he dedicated a church in honor of St. Nicholas. There too he veiled certain sisters, one of whom, by name Richa, weeping most bitterly, he gently consoled, saying: Do not weep, daughter, but be secure, for on the day of judgment I will consign your soul to your spouse our Lord Jesus Christ. In proof of this promise, after many courses of years, on the anniversary day of the deposition of blessed Otto, she died. Departing from Kladruby, he came to Prague, thence through Sacischa, a church situated on the bank of the river Elbe, to the castle of the Bohemian Duke, which they call Milecia, where he was received by the Duke himself and honored with gifts. Thence through another of his castles, Burda by name, as far as the city of Nemetia of the Duke of Poland: and thence through three episcopates of Poland, namely Breslau, and Kalisz and Poznań, as far as the archbishopric of Gniezno, they were conducted with joy and peace. All the Churches there receiving the Bishop with one form of salutation; namely by the festive honor of a procession, and rejoicing through the several places, with one and the same song of exultation, alluding to his purpose: The fellow-citizens of the Apostles and the household of God have come today, and the rest which are in that Responsory, they devoutly sang.

[56] coming into Poland, Moreover the Duke himself and all the nobles of Poland, going forth about two hundred paces from the city of Gniezno with bare feet, with great reverence conducted him, received, as far as the principal church. The Duke therefore, most joyful and glorious with such a guest, for seven days enjoying his presence, with much humanity and benignity strove to prepare for them ^l all the necessaries of the way too by skillful care: and gave to the Lord Bishop from that nation attendants skilled in both the Slavic and the Teutonic tongue, for his various ministries, lest he should suffer any inconvenience through ignorance of the tongue among a foreign nation. What shall I say? wagons and carts, in a long order, carrying the victuals and all the baggage of the Bishop, the coin too of that land he conferred by the liberality of a noble man: suffering them to labor with no want; but neither to spend their own, as if he thought to buy all the merit of that journey with his own expenses. Three priest-chaplains too, from his own side, the Prince joined to the Bishop as cooperators of the word, and a certain centurion, Paulitius by name, a strenuous and Catholic man; who also by natural eloquence was fit to preach to the people.

[57] honorably received by Boleslaus, Dismissed thus by the Duke, namely the Bishop and those who were with him, passing through a castle in the farthest borders of Poland, they entered ^m a horrible and vast forest, which divides Pomerania and Poland: but how difficult it is to keep the way in a pathless place, even there they could experience. For this forest was passable to none of mortals before, except that in former years the Duke, for the sake of robbing, before he had subdued all Pomerania, had cut out a way for himself and his army, by cutting and marking the trees. Keeping which marks, Paulitius being their guide, through difficult ways with great difficulty indeed on account of the monsters of serpents and diverse wild beasts, and also the importunity of the cranes, having their nests in the branches of the trees, and infesting them too much with their chattering and clapping, and at the same time on account of the marshy places, hindering the carts and wagons, scarcely in six days, the forest being traversed, they encamped at the bank of a river, which is the limit of Pomerania.

[58] He reaches the borders of Pomerania; But the Duke of the Pomeranians, foreknowing their arrival, meeting them with five hundred men, encamped on the other side of the water, and soon, the river being crossed, with a few salutes the Bishop, and is saluted by him, and, because he was a Christian, but secretly, on account of fear of the pagans, speaking with his heart rather than his mouth, hanging long in the embrace of the Bishop, with deep devotion over the cause of the journey praises together the clemency of God, the Bishop and Duke, with the interpreter Paulitius, tarrying apart in colloquy. The rest, who had come with the Duke, barbarous men, because they saw the clerics somewhat trembling, vexed them the more with a feigned terror, so that, fearing the moment of passion to be imminent, by confession and prayers and psalmody they commended their contest to the Lord. For there they first saw pagans, their own men trembling at the sight of the barbarians, and with what mind the Duke had come, not all yet knew. But both the horror of the solitude, and the unaccustomed places, and the black density of the forest lately escaped, and the twilight of the approaching night, and the cruel aspect of the barbarous men, were matter of no small fear to them. For, drawing forth their most sharp knives, they threatened to flay them alive or to transfix them, and to bury them in the ground up to the crown, and to prick and cut their tonsures with those same knives; and they said that many other kinds of torments, terrifying them with grimace and roaring, hung over them. But quickly they breathed again, the Duke himself relieving them with the address ⁿ of a calm and benign consolation, and that they had been driven by an empty fright began to be a jest on both sides. For when it was ascertained that the Duke himself and the other soldiers who had terrified them were Christians, they presumed to act little by little indeed spiritedly, then more confidently, and even to exhort and teach those whom before, struck with fear, they had not been able even to look upon.

[59] These therefore now growing gentle, and deferring more and more to the Christian religion, but the Duke promising all prosperity. their mouth was filled with joy, and their tongue with exultation; and they said among the nations, whose hearts God had touched: The Lord has done great things with us, we are become joyful; because, the Bishop coming to them, the Lord had loosed their captivity, as ice is loosed by the midday sun. 1 Kings 10. The Bishop therefore, always eager of doing good, auguring that he had come well, honoring the duke with gifts, gave him also an ivory staff, which he, straightway using, and leaning on it, walks here and there rejoicing, and turned to the soldiers: What a Father, he said, God has given us, and what gifts of a Father, and these now more welcome than at another time? Hence they departed to the camp; and the morning being made, the Duke left of the men who had come with him leaders and ministers for the Bishop, commanding that in all Pomerania, through all the places of his possession, liberal lodgings be afforded him. But the Christians and the Bishop, the river being crossed, entered the land of the Pomeranians in the name of the Lord, and, their conductors showing the way, directed their journey to the castle of Pyritz. But the Duke is torn from them to his own affairs.

ANNOTATA.

CHAPTER II. Admitted at Pyritz after some hesitation, he catechizes the people with vast fruit, baptizes them, and instructs them in the mysteries and Sacraments of the faith.

But on the journey itself we found ^a a few little villages, formerly ruined by warlike devastation, and few inhabitants, A happy beginning being made, who had lately gathered themselves together again after the dispersion; who, being met concerning the Christian faith, and asked whether they would believe, humbly roll at the feet of the Bishop, asking to be catechized and baptized. These therefore, as it were the first-fruits of the Lord's harvest, the devout reaper, arranging them into the threshing-floor of his Lord with thanksgiving, there baptized thirty men, and silently considering in the number the faith of the holy Trinity and the Decalogue of the law, rejoiced that the Gospel work, mystically begun by him, had begun. Then drawing near to the castle of the Duke, Pyritz, at the eleventh hour of the day, behold there men to the number of four thousand, they beheld, as they were from afar, to have flowed together from every province: for it was a feast day of the pagans, which the mad nation celebrating with play, luxury, and song, with loud vociferation, rendered them astonished. It seemed therefore neither useful nor cautious to them, that on that night, into a crowd boiling with drink and gladness, they, such unaccustomed guests, should arrive; but remaining where they were, they passed that night sleepless; and dared not have a fire in the camp, nor presumed to speak to one another in more open words.

[61] But in the morning the Bishop sends Paulitius and the messengers of Duke Wratislaw to the castle. he approaches Pyritz, But they, the elders being saluted in the name of the Dukes, announce that a Bishop was sent by them, who should preach the faith and Christian religion to that land: and under their authority command and persuade that, worthily and reverently received, they hear him: adding, that he was an honorable man, rich at home, and now too in a foreign land sufficient by his own wealth; that he asked nothing; needed nothing of anyone; had come for their salvation, not for the sake of gain. Let them be mindful of their faith and pledge, mindful of divine vengeance and the recent extermination, lest they again exasperate the wrath of God: that the whole world being given up to Christian laws, they alone could not resist the universe. But they, long hesitating and contriving diverse excuses, ask an indulgence of time for counsel; saying that it did not befit to undertake so grand a matter suddenly or inconsiderately.

[62] But Paulitius and the legates, shrewdly noticing that these things were said with cunning; which at first hesitates, It is not, they say, a time for prolonging counsel; what you are to do, do more quickly: behold he is near; the Lord Bishop was to enter to you late, but because he heard that you were occupied with play and jests, he deferred to enter, fixing his tents in the field. But this befits your prudence, that you sadden him not by a contemptuous delay, lest perhaps also the Lords Dukes grieve themselves injured over this. And is he, they say, so near? To whom, they answering that it was so: And all, they say, our counsels are come to nothing. Since therefore the fitness of things so demands, let us do willingly and eagerly what we are to do. For the most high God too seems to draw us, encompassed on every side by his power: we cannot decline it; let us therefore follow him drawing us to life, lest, struggling against his goodness, we be cast headlong into death. Our gods, as it appears, are not gods, they cannot help us against him. It is better therefore, that, the deserters being left, to the true God, who does not desert those hoping in him, we pass over with our whole heart.

[63] But when they had approved that opinion, so good and so salutary, by diligent reconsideration; Paulitius the Saint's guide urging, first indeed among themselves in the chamber, then with the legates and Paulitius, they firmed it to full vigor by a broader counsel, going out with them to the people; who, as he had flowed together to the feast, contrary to custom undispersed, by God's nod remained in the place, nor had departed to the country; with the sweetness of a brilliant discourse, with much capture of benevolence, addressed them concerning this word. But what need of many words? Wonderful to say, how suddenly, with how easy a consent, all that multitude of the people, the words of the Primates being heard, inclined themselves to the same consent. And because they hear it said that the Bishop is near at hand, a huge clamor being made, that he be summoned, all ask, that they may be able to see and hear him, before, the assembly being dissolved, the several depart to their places.

[64] Paulitius therefore and the legates returning, some of the castellans went with them to the Bishop, that with earnest veneration they might invite him to them, saluted on the part of the nobles and of all the people, to whom they gave assurance, he lends ready ears that without all peril or fear of injury he could ascend; nay even that in all things they would obey from their heart. But the Bishop, things advancing themselves with so quiet a success, giving thanks to God, betook himself to the castle. But behold, when they began to see from afar the wagons, vehicles, and pack-horses ^b carrying their victuals, the beasts too and those who came with them, as if suspecting an apparatus of war, they were a little disturbed. But the matter, as it was, being rightly recognized, fear being cast off, in the manner of a torrent all the people is poured forth to meet them, surrounding and encircling, admiring and contemplating, both them and all their things, conducting them as far as the place of lodging. But before the entrance of the castle was a spacious open space, which occupying, they fixed their tents in the same place, the barbarians themselves gently and familiarly aiding them and showing themselves opportune to them in all things.

[65] and receives St. Otto. But meanwhile the Bishop, clothed in the pontificals, at the urging of Paulitius and the primates, from a higher place addresses the eager people through the mouth of the interpreter; thus saying: The blessing of the Lord be upon you, blessed are you by the Lord: we bless you too and render thanks to you in the name of the Lord; because with a grateful and joyful and benign reception you have refreshed us. And what the cause of our coming to you is, perhaps you have already heard; and again, if you deign, you ought to hear it and more diligently attend. From a long way we come; your salvation, your beatitude, your joy, was the cause of so great a journey to us. For you will be joyful, safe, and blessed eternally, if you will acknowledge your creator and serve him. These and things like these, which for the sake of brevity I omit to insert, the Bishop simply evangelizing to the rude people, all that multitude, as one man, agreeing to the holy faith, committed themselves to his doctrine. But he, with the clerics and priests, catechizing them for seven days, and most diligently instructing them concerning all things which befitted the Christian religion, a three days' fast being enjoined, ordered that they cleanse their bodies with baths, and, washed and clothed in white garments, with clean heart and body, and clean habit, come together to holy baptism. But meanwhile, three baptisteries being built, he so ordained, that he himself should baptize only the male children in one; but the other priests in the others the women apart, and the men apart.

[66] He himself with his companions preaching and catechizing, With such diligence too, such cleanness and honesty, the excellent Father instructed that the operation of the Sacrament be done, that nothing unseemly, nothing ever which could displease any of the nations, was there done. For he ordered very large vats to be sunk deeper in the earth, so that the mouths of the vats projected from the earth only up to a man's knee or less, which being filled with water, the descent into it was easy. Curtains around the vats, little columns being fixed and ropes drawn, he had spread out, so that in the manner of a crown the tub was girt on all sides with a veil, but before the priest and his fellow-ministers, who, standing on one side, had to complete the work of the Sacrament, a linen cloth drawn on a rope hung; so that modesty might be provided for on all sides; lest anything of ineptitude or baseness be noted in the Sacrament, or the more honorable persons, on occasion of shame, withdraw themselves from baptism. When therefore the crowds came to the arena of Baptism, the Bishop, addressing them all in common with a discourse which befitted such, and setting sex from sex to the right and left, anointed the catechized with oil; then commands them to go down to the baptisteries. Therefore coming to the entrance of the curtain, each entered only with their godparents; and immediately the godparents received the garment with which he who was to be baptized was clothed, and the candle, as he descended into the water; and holding it before their face, they waited until they returned it to him coming out of the water. But the priest who stood at the tub, when he had heard rather than seen that someone was in the water, the veil being a little removed, by a triple immersion of his head, completed the mystery of the Sacrament, and, him being anointed with the liquor of chrism on the crown, and a white garment imposed, and the veil drawn back, ordered the baptized to come out of the water; the godparents covering him with the garment which they held, and leading him away.

[67] This was the mode, this the manner, this the order they had of baptizing men and women and adult children, all things being duly disposed, who could not be raised into the water by the priests, both at Pyritz and in other cities and castles, wherever the abundance of the people compelled them to make a stay. In winter too, in heated rooms and in warm water, with the same brightness and observance of modesty, vats being sunk and curtains applied, incense too and other odoriferous species besprinkling all things, he performed the venerable sacraments of Baptism. For in all his action (which even to the pagans seemed worthy of praise) he had from the Holy Spirit a certain prerogative of a singular cleanness and of an elegant and urbane discipline; so that he never admitted anything unbecoming or inept or dishonorable in food or drink, speech, gesture, or habit, but in every office of the outer man showed what was the composition of the inner, conspicuous in goodness, discipline, and the caution of prudence.

[68] But they remained in that same place about twenty days, he instituted a solemn Baptism, evangelizing to the people and baptizing them in the name of the Lord; teaching them to keep the unity of the faith in the bond of peace; instructing them concerning the festivities and observances of the Christian religion, concerning the fasts of the four seasons, concerning the Lenten fast, concerning the Incarnation, the Nativity, Circumcision, Epiphany, Presentation, Baptism, Transfiguration, Passion, Resurrection, and Ascension of our Lord Jesus Christ, concerning the Coming of the Holy Spirit, concerning the vigils and birthdays of the Apostles and other Martyrs and Saints, concerning the Lord's day, concerning the sixth feria, concerning the distribution of the months and the institution of the whole year according to the Christians, and an altar and sanctuary being built (for the whole body of the basilica could not be made so suddenly) he sanctified the altar, and meanwhile ordered Masses to be celebrated there, giving them a priest, books and a chalice, the furnishing and all utensils which pertained to the office of the altar. All which they, receiving with much joy, alacrity, and devotion, and giving thanks, wholly cast off all their old and profane superstitions and gentile observances, and, having put off the old man with his acts, began to walk and profit in newness of life. But the number of those converted there to the faith was about seven thousand.

[69] and teaches the neophytes the mysteries. But the Bishop, seeing that the harvest was great, and that he ought to evangelize the kingdom of God to other cities, when he was about to proceed thence, the assembly being called, addressed the Church with this discourse: Brethren, I am jealous over you with the jealousy of God: for all you, who at present have come together to hear me, and, by my teaching, have believed Christ and become Christians, are one Church in the Lord, betrothed by faith to my Lord Jesus Christ; one, I say, you all are one Church, one and the only bride of my Lord Jesus Christ, because by faith you are incorporated into the one universal Church. But because I, by his grace, seem to be the author of this true betrothal (for I have betrothed you to that one husband to present a chaste virgin) hence it is that I am jealous over you, yet not with any jealousy, but with the jealousy of God. For there can be also an evil jealousy, according to that of the Apostle: There are some who are jealous over you not well. Galatians 4. But to be jealous is to be willing to be indignant, although it is sometimes found put for "to imitate," as is, Be zealous for the better gifts. But I wish to be indignant with you and am prepared to be indignant with you, what I said before; I am jealous over you: because without sorrow and indignation I cannot bear, nor shall I be able, if, which God forbid, to the injury of my Lord Jesus Christ, to whom by faith I have betrothed you, you should wish to contaminate yourselves again with strange gods: for this is the kind of fornication which most separates from God.

[70] His distinguished exhortation Brethren, attend, behold you are all baptized in Christ, and all have put on Christ, you have received from him the pardon of original and actual sins, you are clean and holy, not through us, but through him sanctified and cleansed: because he in his blood washed the sins of the world. Do not therefore again defile yourselves with the worship of idols, for this is the uncleanness with which God is altogether offended, and which utterly separates from the grace of God. Do not prostitute yourselves to corrupters and unclean spirits. To the only true creator, but to no creature, render divine honor, lest his indignation and fury come upon you: but rather profit in faith and hope and charity, that his blessing may come upon you and upon your sons, and that, believing in him and adorning your faith with works, you may have life in the name of him who called you out of darkness into his admirable light. to the Christian faith and morals. For you ought to be certain, and by no means to doubt, that if you keep this innocence in which today you are set, and by his help strive to keep this sanctification until the end of your life, not only will you escape eternal death, but you will also possess the joy of the heavenly kingdom forever. But because the present life cannot be led without sins: for a struggle and a temptation is the life of man upon earth, about to depart from you, I hand to you what has been handed to us by the Lord. The pledge of the holy faith between you and God, namely the seven Sacraments of the Church, as it were seven significative gifts of the Holy Spirit, by attending to which, in the labors and struggle of this life, your church may be able not to fail, but to profit, and to repair its defects. See therefore and hold, that you may know how to enumerate diligently the things which we hand to you, departing from you.

[71] The first Sacrament therefore is that with which you have now been imbued, The seven Sacraments the most sacred Baptism. This Sacrament, my brethren, from now and always you ought to hold and venerate, and to your little ones at an opportune time, namely on Holy Saturday of Easter and of Pentecost, through the hands of Priests you ought to hand it on ^c; knowing most certainly that whoever shall depart from this life without it, will lack the kingdom of God, and moreover will pay the eternal penalties of the original curse.

[72] The second Sacrament is Confirmation, that is, one by one the unction of Chrism on the forehead. This Sacrament is necessary for those about to live: namely, that they be fortified and armed by the corroboration of the Holy Spirit, about to fight against all the temptations and wickednesses of the present life. But it is not to be deferred until old age, as some think, but to be received in the very fervor of adolescence: because that age is more subject to temptations.

[73] The third Sacrament is the Unction of the sick, which is therefore necessary for those about to die, he enumerates, because in that unction, through the power of the Holy Spirit, remission of sins is given; and he himself, who is about to die, against the spiritual wickednesses, that is, against the malignant spirits, plotting against souls at the exit of life, is armed by the same power of the Holy Spirit to fight. This is to be most ardently desired by every Christian in the agony of death, and most devoutly received, as a most certain remedy of the soul.

[74] The fourth Sacrament is the Eucharist, that is, and accurately explains the body and blood of the Lord. This Sacrament is necessary for those about to live and those about to die. For whether we live or die, this viaticum is always to be used. For it is the true food of the soul, having in itself eternal life. Whence Masses are to be frequently celebrated, and you ought devoutly to come together to the same, that you may more often communicate in this viaticum. But if you cannot, because you are carnal, be partakers of this so most holy thing by yourselves at all Masses, at least through your mediator, namely the priest, who communicates for you, communicate by hearing Masses faithfully, reverently, and devoutly. Yet it behooves you also yourselves three or four times in the year, if it cannot be done more, both to make confession and yourselves to communicate in that Sacrament.

[75] The fifth Sacrament is, by penance the reconciliation of the fallen, especially that is, of those who, after Baptism, cast out from the church on account of graver faults, are by the satisfaction of penance again conformed to it. And this Sacrament is as it were a poultice and recovery of those falling in battle, and of the wounded.

[76] The sixth Sacrament is Marriage, that is, Matrimony the matrimonial bond. But the five higher Sacraments are as it were general, and necessary to every Christian: but this is as it were particular; because not necessary to all, but only to those who cannot contain themselves, and just as to the higher Sacraments all men are to be drawn and invited, so no one is to be drawn to this, and invited; except him who, as has been said, does not contain himself, but pollutes and defiles himself with wandering and illicit intercourse: for to these it is to be persuaded, that they succor their infirmity by a more honorable remedy.

[77] But you who until these times have been not Christians but pagans, have not had the Sacrament of marriage: and its obligation; because you have not kept faith to one bed. But whoever wished, had several wives; which henceforth will not be lawful for you. But one man ought to have only one wife, and one wife one husband. What is more, is of evil. If therefore there be anyone among you who had several wives before Baptism, let him now choose one of them who pleases him more, and, the others being dismissed, have this one alone, by the Christian rite. And, he said, I hear that you, O women, have been accustomed to kill your female offspring: which how much of abomination it has, cannot be expressed in speech. See whether even brute animals do this to their offspring. Let this parricide be no more done among you: because without a most grievous penance it cannot be remitted. Whether therefore it be male or female, diligently nurture your offspring: for it is of God both to procreate a male and a female.

[78] and the sacred Order The seventh Sacrament therefore is the Ordination or Consecration of Clerics, which is itself too particular and not general, because it is not necessary to every man. For although all men need clerics, yet it is not necessary that all men become clerics. To this Sacrament, however, those who are more fit in morals and knowledge are rather to be invited than drawn. Whence I exhort you and invite: because I ought not to compel: that of your children you hand over some to the clerical state, first diligently instructed in the liberal studies, that they themselves through you, like other nations, of your own tongue, may be able to have clerics and priests skilled in Latinity. These therefore seven Sacraments, which for your sake it pleases me to enumerate again, both Baptism, Confirmation, the Unction of the sick, the Eucharist, the Reconciliation of the fallen, Marriage, and Orders, the heavenly bridegroom, through us his humble groomsmen, has deigned to transmit to you, his Church, as a pledge of true love. Wherefore with all honor and reverence keep these Sacraments diligently, and venerate them; teach them to your sons, that they may hold them by heart, and diligently observe them in all generations. ^d Behold you have a Church, you have a priest concerning all these things, and whatever things are necessary to you, knowing how to instruct you more abundantly. Him therefore as me you will hear, honoring and loving him, and doing whatever he shall tell you. And now I go, again quickly to return to you. Farewell in the Lord, most beloved.

ANNOTATA.

CHAPTER III. The happy conversion of Cammin, where the Duke forsakes polygamy. The punishment of a matron reaping on the Lord's day. The barbarous people of Julin, the Gospel being repulsed, plot the death of St. Otto.

After the church at Pyritz was confirmed and instructed, having wept most abundantly, and bidding farewell to their primitive people with dear affection, the legates leading them, they come to the city of the Duke, Cammin. But there was there a Duchess, namely the legitimate wife of the Duke, and, though among pagans, yet mindful of the Christian religion, who is made most joyful at their arrival, and with all her house received them as devoutly as she did not doubt would please her husband, and profit her own and his salvation. For while they tarried at Pyritz, all the things which were done there, spies being secretly sent in, she diligently learned, and, exulting with great exultation of heart at the enlightenment of that people, that spark too of her own faith, as it were lulled to sleep hitherto under dead ashes, she began to fan, modestly at first among her familiars, then more confidently before all whom she could. And because it is written: From a spark a fire arises, so great an ardor of faith, the Lord working through the matron, had invaded that whole city, even before their entry, that they found not only nothing of contradiction, but even the consent of the whole people concerning receiving Baptism, in much fullness of joy.

[80] Remaining therefore about forty days in that same place, it is converted by St. Otto's preaching, both the Bishop himself and his other cooperators, priests and clerics, had almost only this work; to receive those coming to the faith, to lead, to catechize, to preach, and to baptize: and they seemed few reapers in so copious a harvest. For the people of that place and of the surrounding province came in droves daily and departed. For all of whom, when satisfaction had to be made, with immense labor, especially that which was in baptizing, they saw the Bishop (though he dipped only the male children) very often sweating; so far indeed, that his white garment ran with sweat from the shoulders to the navel, before and behind. Often too, wearied by the excess of that ministry, recovering strength by a brief sitting, and by sitting a little breathing again, like a spirited and strenuous worker, he raised himself anew to that same work most sweet to him; giving thanks to Almighty God, that by his affording clemency he heaped so many sheaves in his barn with his sweat and weariness.

[81] the Duke himself, While these things were done at Cammin, and both the Bishop with his own and the people of the city with that most noble and most Christian matron enjoyed spiritual joy over the success of things, behold with his retinue the Duke of the land Wratislaw ^a, no small increase of salutary gladness, arrived, and, delaying nothing, as with filial confidence, rushing into the embraces of the Bishop: Hail, he said, most holy Father. Then: Be not, I pray, he said, angry, that after that first salutation I have been so long without seeing you, but the cause was the inexcusable administrations of the commonwealth. But now behold I am present to obey and serve your paternity as you wish. For we ourselves and all our things are yours, use them as you wish. And saying these things, turned to the clerics and to any of the better of the Bishop's companions; and these too, Father, he said, your fellow-laborers, by your leave I will salute; and taking the hands of each he held them, and blessed them and kissed them, calling them most dear sons and brothers: and he blessed God the bestower of all goods, that he had merited to receive such most welcome guests in his house.

[82] after sufficient instruction going before, But because thenceforth there was to be going by ship from city to city, all their horses and beasts he ordered his bailiffs to lead to opportune places of the land, for the sake of pasture; nor were they returned to them before, all things being also completed, they were now about to go out of the land. Which certainly they received so altered, that for fatness scarcely could each recognize his own. The soldiers therefore who had come with the Duke were straightway catechized and baptized; and many of them, who before had been Christians, but from the company of unbelievers had passed the bounds of Christianity, of whose number it is established that the Duke himself too had been, were confirmed by confession and penance; promising thenceforth to spurn all things which are inimical to the Christian name, and to follow those which are fitting.

[83] in repudiating polygamy. The Duke too: I know, he said, it is contrary to Christian sanctity, to have several wives or concubines, and at the same time, the relics of the Saints being touched, as it is the custom for Christians to swear ^b, before the people, the Bishop looking on, he publicly abjured twenty-four concubines, whom by the gentile rite he had brought in over his legitimate wife. Which several others seeing, presumers of the same enormity, the plurality of marriage being themselves too abjured, promised to keep faith to one bed, by the example of the Duke. The Church therefore grew in that place, and was strengthened, walking in the fear of the Lord, and was filled with the Holy Spirit, the Bishop and clerics insisting and evangelizing the kingdom of God. A basilica too being built there, and the altar and sanctuary sanctified, and estates and a dowry conferred there by the Duke, for the sustenance of a priest, the most liberal father, as he did for all the churches in that land, conferred books and priestly vestments, a silver chalice too with the other utensils, and of his own priests set over that same church one who could instruct the people.

[84] When all these things had been duly performed, and not only from the city, A very rich matron but also from the country the people came together to the church every day, and observed the Lord's day and other solemnities devoutly; a certain widow in the country not far from the city of Cammin, rich and very noble; despising the Christian religion, said that she worshiped her ancestral gods and would by no occasion of a new vanity decline from the old tradition of her fathers. But she was a matron having a large household, and of no small authority, strenuously ruling her house: and, what in that land seemed great, her husband, while he lived, had been accustomed to have for the use of his retinue thirty horses with their riders. For the strength and power of the nobles and captains is wont to be estimated according to the abundance or number of horses. He is strong, they say, and powerful and rich, who can have so many or so many horses, and thus, the number of horses being heard, the number of soldiers is understood; for none of the soldiers there was accustomed to have more than one horse.

[85] But the horses of that land are great and strong, reaping the crops on the Lord's day and each of the soldiers fights without a squire, carrying his own pack and shield, agilely enough and strenuously thus performing the office of his soldiery. But only the Princes and captains are content with only one, or if it be much, two servants. It happened therefore on one Lord's day at the time of harvest, the people everywhere hastening to the church, that the aforesaid matron neither came herself, nor permitted her own; but rather turbulent: Go, she said, reap my fields for me, for this is more useful than to be free for that, I know not what, new God, whom from his own land that Otto, Bishop of Bamberg, brings you. What have we to do with him? Do you not see how great goods and how great riches our gods have given us? By their bounty indeed we are abounding in wealth and glory and all things, wherefore to depart from their worship is no slight injury. Therefore go to reap our crops; and, that you may fear less, prepare me a vehicle; behold I myself will go down with you into the fields to reap. And when she had come into the field: What you shall see me do, she said, do you all do likewise; and soon, her sleeves being rolled back and her garment girt up, she seized a sickle with her right hand, but holding the standing stalks with her left, she strove to reap. But wonderful to say, in the very act suddenly, as she was bent, the wretched woman stiffened, and like an effigy of marble, could neither raise herself, nor let the sickle from her hand, nor the crop; but mute and saying nothing, like a statue she stood, only gazing at those gazing at her.

[86] But the servants, seeing this, feared greatly, and stood round beholding her and watching, she falls dead by a terrible example. whether she might have it better. They ask too, that she come to her senses from her rashness, saying that the God of the Christians was strong. But she answered nothing. Casting on their hands therefore and violently dragging her, they attempted to raise her, and to wrest the sickle and the crop from her hands; but they could not at all. For she stood like an immovable mass fixed to the earth. But when the unhappy woman had shown enough of miracle and stupor by this posture to those beholding her, and the servants themselves, affected with grief and weariness, now wished to go away and leave her, she, suddenly loosed, fell, and breathed out her guilty soul into the Tartarean fire. Whom, lifting into the vehicle: Behold, they say, what a sheaf we bring back from the field on the Lord's day. When which deed, fame carrying it, was everywhere divulged; for the servants, straightway running to the church, ask Baptism, stupefied, relating what had happened: and for the believers indeed faith was increased by the miracle; but the unbelievers, and if there had hitherto been any blasphemers, were instructed to believe by the penalty of the punished woman. But the Lord's day and other solemnities began to be observed more reverently, and both the Bishop himself with all his own, and all their doctrine, they revered the more.

[87] But about fifty days being completed there, legates being received from the Duke, Otto advanced to Julin and conductors from that place, citizens namely, Domezlaus and his son, honored men, through lakes and marine backwaters, they were carried by ship to Julin. But this city is great and strong: the men of that place were cruel and barbarous. But when they had drawn near the city, their conductors began to hesitate, to fear, and to murmur among themselves. Which the Bishop understanding: What is it, he said, that you confer among yourselves? But they: We fear, they said, Father, for you and yours. This people has always been hard and untamed. If therefore it please you, let us land, and make a stay on the shore until the twilight of night, lest perhaps by entering the city openly we stir up a tumult of the people against us. But in each city the Duke had a palace and court with buildings, to which if anyone had fled, such was the law, that, whatever enemy pursuing, he should abide there secure and unharmed.

[88] and by night entering the Duke's palace, They said therefore, if by night we enter under the Duke's roofs, relying on the security, gradually meeting the citizens, and step by step insinuating our business to them, we shall perhaps profit better. The counsel pleased; and when the day had departed, covered by the shade of night, they entered the court and walls of the Duke, they being ignorant. But on the morrow, when they saw them, the malignant men searched out both who they were, and whence and why they had come. First indeed to be moved and gradually disturbed, to run and run about, to see them, and to see them again, and one to announce to another; but at last, seized with insane fury, with great tumult, armed with axes and swords and other weapons, without any reverence, bursting into the very court of the Duke, they threatened them with death without any relenting, unless the more quickly they should flee from the court and from the city itself.

[89] by the raging people There was in that court a certain most strong building, compacted of huge beams and planks, which they call a Stuba ^c or heated room, into which they carried the chests and pack-saddles and the Bishop's chapel and moneys and whatever precious things: nay, on account of the onset of the raging people, all the clerics with the Bishop had fled thither. But they vociferated and clamored, compelling them to come out. But they making a delay, as if those would cease from their fury, their madness the more blazed up, and an onset being made, they attack the Stuba and dissipate it, the roof first, then the walls being cast down and cut through. But then the Bishop, hoping himself invited to the crown of passion, the others trembling, some even weeping for fear, he with a joyful spirit and cheerful countenance stood intrepid, wishing and longing that he might be held worthy to receive even one blow or wound in the name of Jesus.

[90] But Paulitius and the legates, seeing that truly all are mad, he is sought for death, and that to make a stay there is worse and worse; leaping into the midst of the people, with a most strong clamor, as if they too raged, with hands outstretched, ask that silence be made. Which being for a little quieted, they immediately continued. What is this, they said? And transferring the whole cause upon themselves: You do not suffer us, they said, to abide here peacefully in the court of our Lord the Duke, at least permit us to go hence peacefully. Why do you rage against us? Whom of you have we injured? But they: That impostor, they said, that Bishop and the other Christians with him, blaspheming our gods, we have come to kill. But if you wish to save them, behold we give place, quickly lead them out of the city. But the streets of the city were marshy and muddy, and the bridges removed, and planks set everywhere on account of the mud. Seizing therefore Paulitius, he began to draw the Bishop by the hand, and to lead him, modestly exhorting that, if he could, he should go more hastily. But when through the midst of the whole crowd, not with unperturbed steps, we came out of the court as far as the bridges ^d: behold a certain one of the crowd, a barbarous and strong man, brandishing the huge club ^e which he carried, with a vast blow strove to strike the head of the Bishop: but he, turning away his head, received the blow on his shoulder, and, the same man doubling it at close quarters, and another casting a pike at him from afar, between the hands of Paulitius and Hiltan the priest, leading him from the bridge, Bishop Otto is cast down into the mud.

[91] But Paulitius, showing himself there a man in mind and body, and cast down into the mud by a barbarian, and beaten did not desert the lying Bishop, even for the imminent weapons, but by the interposition of his own body, receiving frequent blows, and going down into the mire from the bridge up to the groin, raised up the prostrate man from the mud. Likewise the other priests and clerics too, while they protect him and stretch out hands to him lying, were beaten with cudgels and pikes beside their Bishop in the name of Jesus. At last with much peril, the bridge being seized, they began again to go and depart out of the city, and they, quieted by the more prudent, ceased from us ^f. Departing therefore across the lake, the bridge being cast down behind, lest they should again make an onset upon them, in a field among the threshing-floors and places of the barns, by lying down they breathed again, seeing and numbering their companions; and because none was lacking, blessing God; but rejoicing the more from this, that they were held worthy to suffer contumely for the name of Jesus. But after they breathed again and those ceased to rage, the most blessed Otto: Alas! he said, we are cheated of a good hope. The palm was in our hands; you (God forgive you, sons and brothers) wrested it from our hands; scarcely would all those blows suffice for one passion: but while you all leaped forward to the crown, you did not let one arrive. To whom Paulitius: Enough, he said, Lord, you seemed to us to have received. Little, he said, because less than my vow. Your audacity [*] too has snatched away a great part of my blessing; but he said this of the blows which the other intercepted. It is established, however, that the Bishop was beaten with three stripes.

[92] They remained therefore for five days across the pool which girt the city, waiting, he scarcely escapes the peril. whether perhaps they might become of a better mind. But meanwhile the Christians often went and returned to them; likewise their primates too came to these, to excuse themselves, laying the fault of that tumult upon foolish men and the meaner of the common people. The Bishop therefore had discourse with them concerning the faith of Christianity, as it were by roundabout ways, exhorting and persuading them. He set forth also the name and power of the Duke of Poland, and how to his injury pertains the contumely inflicted on himself and his own, and what evil could arise thence against them, unless perhaps their conversion should intervene, he intimated. But they said they would take counsel; and, returning to their own, they treated and re-treated all these things diligently: and at last they yielded to the form of one opinion; namely that they would do concerning this word whatever the people of Stettin should do. For they said this to be the most ancient and most noble city in the land of the Pomeranians, and the mother of cities, and that it would be quite unjust for them to admit any observance of a new religion which had not first been strengthened by its authority.

ANNOTATA.

* elsewhere, avarice.

CHAPTER IV. The obstinacy of the people of Stettin, from the happy success of the Polish legation, and the conversion of the young men with their mother, grows mild. The word of God is received, the idols, sorceries, etc., being taken away.

[93] The people of Stettin at first rebellious These things being heard, the Bishop, delaying nothing, hastens to go to Stettin, and took a certain one of the citizens of Julin, Nedaver by name, to show him the way. But he, using well the familiarity of the Bishop, with his son, like another Nicodemus, secretly frequented them, and gladly heard the things that were said. Several others too of that city secretly worshiped Christ, both men and women. These too frequented them, while they made a stay there, and, honestly bestowing kindness on them from their own means, were refreshed by spiritual consolation from the Bishop; wishing that, Stettin receiving the word of God, Julin too might be convinced to receive it by the reasoning of the pact. Some of them, disclosing to the Christians what they thought of Christ, secretly returned to their place. But they, after the twilight of night, landing at the city, going out of the ships, entered the court of the Duke. Morning being made, Paulitius and the legates approach the primates; report that they were sent with the Bishop on the part of the Dukes; set forth to them the cause of their journey, the Gospel, give counsel, promise, and terrify. But they say, What have we to do with you? We will not forsake our ancestral laws, we are content with the religion which we have. Among the Christians, they say, there are thieves, there are robbers, they are maimed of their feet, deprived of their eyes; and every kind of crime and punishment the Christian exercises upon the Christian. Far be from us such a Religion. Protesting these and things like these, they stopped their ears lest they hear the word. All therefore being obstinate, tarrying there two months and more, they profited almost nothing.

[94] While therefore so long and useless a stay was a trouble to them, a counsel fell in, to send legates to the Duke of Poland, they send legates to Poland. to inquire what he commanded concerning the Christians, whether to remain there or to return; and concerning the contradiction of the cities, what seemed to him. Which counsel, when it was known to the citizens, they feared indeed, yet asked that legates be sent; saying that their own would set out with them on this condition; that if with the Duke they could obtain the stability of perpetual peace, and lighten the tribute, these being confirmed there in writing before their own and our legates, they would willingly incline to the Christian laws. The legates of the Christians and pagans therefore departing with Paulitius, these meanwhile twice in the week, namely on market days, through the midst of the forum, the people from every province coming together, clothed in priestly vestments, carried the Cross, and, by addressing the unbelieving people concerning the faith and knowledge of God in season and out of season, in a manner daily fitted their throat to death: but, God protecting, they were not injured. But the common people who were from the country, captured both by their simplicity and by the novelty of the things, their business being postponed, most gladly received the preaching, although they dared not believe. And because on certain days the Cross was carried, and sermons were made, the country folk flowed together more on account of the word than on account of the forum.

[95] But daily, as they loosened the nets of faith, and caught nothing, Two young men being converted, and were much wearied over this, at last the benign Lord, pitying, regarded the diligence of his good servant Otto, and his labor and sorrow. For two most beautiful young men, sons of a certain noble of the city, began to frequent the house of the Christians, and to show themselves familiar, and gradually to inquire concerning our God and the faith. But the Bishop, perceiving that they come in good faith, seizing from these a presage of future goods, soothes them with gentle colloquies, and concerning the cleanness and honesty of Christianity, concerning the immortality of souls, concerning the resurrection of bodies, concerning the hope and glory of eternal life, evangelized to the young men through the several days. All which, the Holy Spirit breathing, the boys imbibed more deeply in their breasts; and not long hesitating, they said they wished to believe and to receive Baptism.

[96] and afterward The Bishop therefore, most joyful, straightway catechizes the boys, and, diligently instructed concerning all things which befitted the Christian religion, ordered that, washed and clothed in washed garments, with their candles and white robes, they present themselves to be baptized. They, as they had been admonished, silently performing all things, on the appointed day, their parents unaware, washed and purified and clothed in new and clean garments, with their white robes and candles, to receive holy baptism, offered themselves to the hands of the Bishop. You would have seen angelic faces in a human body; you would have seen, the sluggishness of demoniac squalor being expelled, in the faces of the young men Christ, the new man, now flash with a gracious aspect. The Bishop himself and all the other priests and clerics rejoiced, and marveled over the grace which they saw in the boys. But what need of many words? they were baptized, and, on account of the octave of the Purification ^a, remaining eight days with the Bishop, they did not return to the houses of their parents.

[97] their mother But their mother (for the father was away from home), when she heard the things that were done, the boys being not yet un-whitened, filled with joy beyond what can be said, said to a certain one of her boys; Go, she said, announce to my Lord the Bishop, that I come to see him and my sons. For she was of great honesty and power in that city. The Bishop therefore, hearing that she was coming, going out from under the roof, sat down on the turf of grass under the open [sky], and placed his regenerated ones, still set in white robes, the clerics sitting round, at his feet. But when they behold their mother coming from afar, modestly rising and inclining to the Bishop, which it was beautiful to observe, as if leave being asked, they go to meet her. Whom she, beholding them white-robed, with the greatness of joy as if mad and stupefied, dissolved in tears, suddenly fell to the earth. The Bishop runs up, the clerics run up, they raise, hold, console her: for they thought she had fainted from the excess of grief. But she, her breath recovered; I bless you, she said, Lord Jesus Christ, author of all hope and consolation, that I behold my sons imbued with your Sacraments, and illustrated by the truth of your faith. For you know, Lord Jesus Christ, that these (holding and kissing and embracing the boys) in the secret of my breast I have not ceased to commend to your mercy now for many years, asking that you would do for them this which you have done. Then to the Bishop, Blessed, she said, be your entry into this city, Lord and most reverend father, for by your perseverance you have here to acquire much people for the Lord. Let not delay weary you. Behold I myself, who stand before you, by the help of Almighty God, and, Father, animated by your presence, but also relying on the support of my pledges, confess myself a Christian; which hitherto I dared not.

[98] formerly a Christian, and their household and friends, For, as she protested, in the days of her adolescence she had been carried off from the land of the Christians: and since she was freeborn and beautiful, she was joined to a gentile man her husband, a rich and most powerful lord, and bore from him those same sons. The Bishop therefore, blessing God over all these things, increased for the confessing matron by a word of comfort her faith and confidence, and, not unmindful of his liberality, gave her a precious cloak of gray fur ^b, and, at her asking and now confidently evangelizing, dipped all her household in the water of regeneration; then also all her neighbors and familiars, men and women with their little ones, the same fellowship enfolded. The boys too, after the eight days completed, on the day of the laying aside of the white robes, he clothed with two shirts ^c of fine cloth, and had those same shirts adorned for them with gold embroidery in the manner of a hood, and of a future shoulder-piece and armlet, and, delivering two golden girdles and painted shoes, and fortifying them with the word of doctrine and the Sacrament of the Eucharist, sent them back with joy into their mother's house. Thus in wondrous ways ^d the most blessed Otto spent his gold and gifts. For that men might be saved, he hired them with a price, instructed them with the word, and both informed the rude foster-children with spiritual documents, and conciliated them with corporal benefits. But with how great interest he sometimes heaped his gifts into the treasuries of his Lord, this can be noted from the next discourse.

[99] For the aforesaid boys, when they had come to their fellow youths, gradually they grow mild began to announce how they had been treated and instructed by the Bishop, how great discipline and honesty there was with him, how great piety and gentleness; soon too they did not forget to proclaim of how great munificence and liberality he was toward all: and in proof of the matter, Behold, they said, with these garments after all his benefits he clothed us, with these golden girdles he honored us. He redeems captives with his money, clothes them at his expense, refreshes them with food, and permits them to depart free. What ever like this has been seen or heard in the land of the Pomeranians? What like this do our pontiffs and priests do? Now certainly, that some visible God had come among men, the very gratuitous redemption of captives, rotting in stocks and fetters, had made many of our citizens suppose: but he, denying this, wishes to be called and believed not God, but the servant of the most high God, directed to us for our salvation; and the immortality of the soul, and the resurrection of bodies, and the glory of eternal life, he says is the doctrine of the Christians. Why should he not be believed?

[100] These and things like these the pagan youth, hearing from the young men, The minds of the people of Stettin. the grace of God breathing, was drawn, and attracted through them into the same fervor of faith, and the boys, returning to the Bishop, recently imbued with faith, in the manner of doves drawing others, brought a no small flock of their coevals, desiring to receive the rudiments of the Gospel. What need of many words? They are catechized, baptized, and the gray prudence of the fathers suffered itself to be instructed by boys and young men, and, the flame of faith gradually advancing, the whole city grew warm: nor now secretly or few, but publicly and many at once came daily to the faith. Meanwhile the husband of the aforesaid matron and father of the first-converted, on the way, absent from home, when he heard that his wife and sons and his whole household, paganism being cast off, lived by the Christian rite, wished to die for grief. But his provident wife directed his kinsmen and friends, to apply to him a poultice of consolation, to meet the sick man; but she herself at home did not cease to offer to the Lord prayers and vows, not in vain, for his conversion. And so he, returning, when he beheld not only his own household, but also other neighbors and fellow-citizens, the old man being put off, walking in newness of life, to conform himself to them, God visiting his heart, was easily inclined.

[101] The legates returning, While these things are done in the city, Paulitius, and the legates both of the pagans and of the Christians, come from the Duke of Poland, their mandates being performed; and bringing back the writings of the ruler according to these words: Boleslaus, by the favoring clemency of Almighty God, Duke of the Poles, the enemy of all pagans, to the Pomeranian nation and the people of Stettin, keeping the sacraments of the promised faith, firm Peace and long friendships; but to the one not keeping, slaughter and burnings and eternal enmities. If I sought occasions against you, my indignation could be just, that I behold you going back as it were transgressors of your faith, and that my Lord and father Otto the Bishop, most worthy of all honor and reverence, illustrious in life and fame among all people and nations, destined for your salvation by the true God and our ministry, you did not, as was fitting, receive, nor hitherto, according to the fear of God, obey his doctrine. All these things availed for your accusation: but there interceded for you the respondents both mine and yours, honored and prudent men, but especially the Bishop himself, remaining with you, your Evangelist and Apostle. By their counsel therefore and petition judging it worthy to acquiesce, the weight of servitude and tribute, that you may take up the yoke of Christ the more alacritously, in this manner I have resolved to lighten.

[102] an abatement of tribute being obtained, Let the whole land of the Pomeranians pay to the Duke of Poland, whoever he be, only three hundred marks of silver of public weight each year. If war press upon him, in this manner they shall aid him. Nine fathers of families shall abundantly provide the tenth for the expedition with arms and expenses, and shall meanwhile faithfully provide for that same family at home. Keeping these things and consenting to the Christian faith, you shall obtain our peace, by the stretching forth of peace ^e and of the hand, and the joy of eternal life, and in all your opportunities you shall always experience the defenses and aids of the Poles, as allies and friends. Therefore an assembly being had, when before the people and princes these words were recited, made much ^f more joyful than when at Wollin they were subdued by arms, devoutly receiving the sacraments, all controversy being removed, they submitted themselves to the Gospel traditions. The Bishop therefore, the time being seized, mounting the pulpit; Now, he said, we have come to the office of our discourse. And beginning: Rejoice in the Lord always, again I say, rejoice; let your modesty, your faith, and your conversion be known to all, be known to all the world; for the whole world grieved for your infidelity. For the whole world, dearest brethren, as far as this corner of your land, acknowledges the light of truth, and you wished to remain in darkness. Let it shame and repent you, that hitherto you have not acknowledged your creator.

[103] they take on the desired face. Now therefore, the more devoutly, the later, be converted to him, run, hasten, that you may attain those who preceded you in the faith; solicitous to do this, that those who piously grieved for your blindness may be able to glory in Christ over your enlightenment. And first to those deceivers your gods, deaf and mute, graven images, and the unclean spirits which are in them, armed with the sign of the Cross, renounce as quickly as possible; raze the shrines, grind the images to pieces, that, his enemies being cast out from you, your Lord, the living and true God, may deign to dwell in the midst of you. For unless you cast off all other gods, you cannot have him propitious: for he flees and reckons unworthy of himself the fellowship of other gods; and there is no communion of his temple with idols. But I know that you do not yet trust enough, I know that you fear the demons, inhabitants of your shrines and graven images; and therefore you dare not break them to pieces. But by your leave let it be, that I myself with my brethren the priests and clerics attack the images and shrines ^g: if you see us, fortified with the sign of the holy Cross, remain unharmed, fortified with the same trophy of the Cross, do you all with us with axe and adze, the doors and walls being cut through, cast them down and burn them.

[104] Which when they had heard and assented to, the Bishop and priests, The idols are broken Mass being celebrated and communion received, armed with axes and pruning-hooks, attack the shrines, and, grinding to pieces and cutting down all the shrines, ascending the roofs and tearing them apart. But the citizens stood beholding, what the most wretched gods would do, whether they would defend their own roofs, or not. But when they see that no evil befalls the destroyers: If, they said, these had any of divine power, whose sacred things and temples are torn apart, they would surely defend themselves: but if they cannot defend themselves or profit themselves, how will they be able to defend us or profit us? And saying these things, an onset being made, they raze and grind to pieces all things, and, dividing among themselves the very material of the wood, carried it to their homes for the use of the hearth, for cooking bread and food. And because it was lawful for him who snatched more to have more, all those shrines, four in number, were with wondrous swiftness broken and plundered. But lest perhaps it be less clear to the readers, what "continae" (shrines) signify, or whence they are called, it is to be known that the Slavic tongue in very many words approaches Latinity, and therefore, I think from that which is "continere" (to contain), they were called "continae."

[105] But there were in the city of Stettin four shrines, and among others but one, which of these was the principal, was built with wondrous cult and artifice, having within and without sculptures, images of men and birds and beasts projecting from the walls, so properly expressed in their attitudes, that they were thought to breathe and live; and, what I would call rare, the colors of the images outwardly could by no tempest of snows or rains be darkened or washed out, the industry of the painters effecting this. In this house, from the ancient custom of the fathers, they heaped up the captured wealth and arms of enemies, and whatever had been sought from booty by naval or land battle, under the law of tithing; goblets too of gold or silver, in which the nobles and powerful were wont to augur, feast, and drink, on days of solemnities, as if to be brought forth from a sanctuary, they placed there. Great horns too of wild bulls, gilded and set with gems, fit for drinking, and horns fit for songs, blades and knives, and much precious furniture, rare and beautiful to see, for the adornment and honor of their gods they preserved there. All which they judged should be given to the Bishop and priests, where the shrine had been razed. But he: Far be it from me, he said, that we be enriched by you, for such things and better than these abound to us at home: rather do you distribute them, whose they are, to your own uses with God's blessing. And besprinkling all things with blessed water, and the blessing of the holy Cross being made over them, he ordered that they divide them among themselves.

[106] The three-headed Triglav; But there was there a three-headed image which, having three heads in one body, was called Triglav ^h: which alone taking, the little heads themselves cohering to one another, the body being ground to pieces, he carried thence with him as it were for a trophy, and afterward transmitted to Rome as an argument of their conversion; namely for the Lord Apostolic and the universal Church to see, what he, his obedientiary, by plucking and planting, building and destroying, had profited among that nation. But the three other shrines had less veneration, and had been less adorned: only seats were built within round about, and tables: because there they were wont to have their councils and assemblies. For whether they wished to drink, or to treat their serious matters, into those same houses on certain days and hours they came. There was moreover there a huge and leafy oak and a most pleasant fount beneath it, which the simple people, esteeming it sacred by the inhabitation of some deity, worshiped with great veneration. This too the Bishop, when after the destroyed shrines he wished to cut it down, was asked by the people not to do. For they promised that they would never further under the name of religion worship either that tree or the place, but only for the sake of the shade and pleasantness, because this is no sin, that they would rather save it than be saved by it. Which promise being received; I acquiesce, said the Bishop, concerning the tree: but that living deity of your lots ⁱ must be taken away from the midst: because it is not lawful for Christians to practice augury or sortilege.

[107] sorceries too being abolished, For they had a horse of wondrous size and fat, of black color, and very fierce. This was free the whole time of the year, and was of such sanctity, that it deigned no rider; and it had one of the four priests as a most diligent keeper of the temples. When therefore by a land journey they thought to go against enemies, or to plunder, they were wont to foreknow the outcome of the matter in this manner. Nine spears were laid on the ground, separated from one another by the space of one cubit. The horse therefore being saddled and bridled, the priest to whom the custody of it belonged, holding it by the bridle, led it thrice across through the lying spears, and led it back. But if with unhurt feet, and the spears undisturbed, the horse passed, they had a sign of prosperity, and proceeded secure; but if not, they rested.

[108] and other superstitions, This kind of lots therefore and other wooden calculations, in which they considered the auguries of a naval battle or of booty, although some much refusing, at last by God's help he wholly scraped away, and ordered the very horse of the profane divination, lest it be a snare of offense to the simple, to be sold into another land, asserting that this was more fit for wagons than for prophecies. And when they had cast off all their superstitions and enormities, the Bishop teaching, he admonished too, that, reputing all Christians their brethren, they should neither sell nor kill them; nor by captivating torture them, nor disturb their boundaries, nor take booty from them, but bear themselves fraternally and companionably with all, and hope the same mutually from them. And, what was crueler than savagery, to kill female offspring, that it be done no more, praising the women, he admonished. For until these times, if any bore several daughters, that they might more easily provide for the rest, they killed some of them, counting parricide as nothing.

[109] The city therefore being cleansed from the savagery of crimes and filthiness, and the priest of the idols being punished. the plurality of wives being also abdicated, those aiding and co-evangelizing who before the universal consent of the people had privately received the faith, catechisms are held through the streets and the heads of the ways, the trumpet of the Gospel sounds, Crosses are erected, the Crucified is adored, every age, every tongue names Christ, ruminates Christ, and the words of faith either all learn or teach. But in so vast a city, which had nine hundred fathers of families numbered, besides the little ones and women and the rest of the multitude; there was not found a person who, after the general consent to the Gospel, strove to withdraw himself from the truth, except only that priest who had taken up the care of the aforesaid horse. But he, when he wearied the Bishop with many importunities, and over-sowed tares upon the good seed, on a certain day, asked with much prayer by all, and overcome by the Bishop with many reasons, from obstinacy would in no way acquiesce to the truth, that same night, struck by divine vengeance, burst with a swelling of the belly and pain and died. Which deed struck great terror into the whole city, and all, praising Christ, called him a strong God and a zealot of his law.

ANNOTATA.

Note In Gretser it is "Sordium," but the sense seems to require that it be "the living deity of the lots or sorcerers."

Note Note, that in chapter 34 in Gretser is related a dialogue between Thimo and Sefrid concerning the death of the little sacrificer, which is rightly passed over by Our author, since it makes nothing to the history.

CHAPTER V. By the example of Stettin, Julin renounces idolatry, two basilicas being built. There are added Dodona, Kolberg, and Belgard. St. Otto returns to his church.

[110] The shrines therefore being destroyed, the images broken, the priest punished by God, Diligently instructed the victory of the Cross is erected, Baptisteries are built, vats are sunk in the earth, veiled with curtains, and all things being religiously and holily prepared, the people, catechized and instructed for some days before, offered themselves to the water of regeneration with much gravity and discipline, first washed in baths in their whole body, and clothed in washed and clean garments, carrying burning candles and their white robes, and kindled with the desire of the Holy Spirit, each singing to himself in his heart: As the hart desires the fountains of waters, so my soul desires you, O God. Psalm 41. My soul has thirsted for the strong, living God; when shall I come and appear before the face of the Lord? Their spiritual father too, considering with silent mind the fervor and zeal of his sons, an abundance of gladness stirring his spirit, and tears arising for joy, while in the midst of acting burst forth into a voice of exultation, saying by way of exhortation: Come, sons, hear me, I will teach you the fear of the Lord; come to him and be enlightened, and your faces shall not be confounded. Psalm 33. Nor was such an exhortation to all from the Priest beside the point: for he saw that his other companions too beheld with the exultation of great admiration, and that the citizens themselves admonished us ^a to contemplate, namely that in the faces of all the baptized a certain joyful and spiritual splendor of grace shone red, so that the baptized could easily be discerned from the unbaptized, as light from darkness; and what the dark demon has to confer on his worshipers, and what God, the author and lover of light, on his worshipers, it was ready for all to behold.

[111] The happy souls therefore ran from that city and from all the province round about, and the people of Stettin being baptized, desiring to enter to the royal nuptials, and, the Bishop apart dipping only the male children, but other and other priests apart the men, and apart the women, they observed the works of God among all, and, the people of acquisition being freed from the Egyptian servitude, the sea being crossed, as of old at Mount Sinai the law of the Gospel is unfolded; and what is to be fled or followed by Christians, as they are taught with full faith, so with full intention they learn, and burn to do. But they remained in that same place, busy workers, for nearly three other months ^b, destroying and building and plucking up, planting and watering the planted, the Lord's field itself affording to its cultivators, with a grateful and gratuitous fecundity, the necessary food. For in all things fitting for their food they were liberal to them and humane, wishing that, if it could be done, they might never be torn away from them. But all things being ordered there which were believed profitable for the rude Church, and a basilica being built with diligent care in the middle of the forum of Stettin, and all things being conferred which the reckoning of the priestly office demanded, he took care that a priest be invested who should preside over the people, as he did everywhere.

[112] But the people of Julin, the Bishop being unaware, had sent certain cautious and knowing men to Stettin, there is a return to Julin, to explore silently what was being done there; whether the Bishop was received by them or not; and who should learn and report all the ways and pursuits of the Bishop. But they, when, a most diligent exploration being had, they found nothing of imposture or guile about those Evangelizing, and saw that the people of Stettin, though late, yet had unanimously received the faith; returning to their own, after the manner of the Apostles or Evangelists, pagans to pagans, these being absent, ceased not to proclaim how great goods they had seen and heard, and how clean was the Christian faith and doctrine; and their words gradually sparkling, the whole city, like a reed-bed, grew hot, and now began to be wearied and to shudder over their abominations, and to execrate their idols and errors, in which they were held enwrapped. But the Bishop, holding in mind the tenor of the pact on which he had departed from them, thought indeed straightway after the conversion of Stettin to hasten to them: but he was asked first to visit two castles, namely Gratitia and Lubin, which, set on the border, pertained to the district of Stettin.

[113] But when those men, like dry land thirsting for rain, receiving the words of the Gospel, were imbued with the sacraments of the faith, an altar being built and sanctified throughout each castle, and priests being ordained there, gliding through the river Oder into the sea, with a better wind, they sailed to the shores of Julin. But with how great exultation they were there received, and with how great humility and satisfaction of theirs they asked the Bishop to forget the former injuries, cannot be explained in speech. But whatever the reckoning of receiving Christianity demanded; to learn and to do, to take up or to reject, they delayed not; so that there was fulfilled what is written: The Lord spoke and they were made. A people whom I knew not served me; in the hearing of the ear it obeyed me. For those whom before with pikes and cudgels they had quite unmercifully driven from their borders, afterward as angels coming from heaven they venerated with the highest zeal, esteeming holy and divine whatever was said or done by them.

[114] But what more? The whole city and province, with its people, was joined to God, and so great was the multitude of men and women, which, by the example of the people of Stettin, and of children of both sexes, that in the space of two months, although the work was carried on without ceasing, scarcely could all be dipped. How much of sweat and labor there too the ever-holy Otto endured, by speaking and crying out in the crowd, by baptizing, and by doing many things, may God, who sees all things, have seen. But because this city is situated in the middle of Pomerania, and the citizens of Julin are strong and stiff-necked, Duke Wratislaw and the princes of the land judged it should be the seat of the episcopate; namely that the harsh nation, by the continual presence of a teacher, might grow mild, nor return to its former errors; and that from the midst to all the boundaries of the land the Chrism and other things which are to be received from the Bishop might more easily be carried. is recalled from its errors, two basilicas being built. And so, ordering two basilicas to be made there, he sanctified only the altars and sanctuaries; because the rest of the part was meanwhile rising, and to wait for its completion was long for one hastening to other things.

[115] After these things Dodona, But moving from Julin they came to Dodona, and, finding there nothing of difficulty or contradiction, they erected there the trophy of the holy Cross, and because the place was woody and pleasant, and wood for building was at hand, they founded in honor of the holy Cross a huge church of noble building, and, with gladness and joy catechizing and baptizing the people, because the harvest was great, hastened to advance to further places. But the river which glides past Dodona being crossed, they found a certain city, great indeed in compass and spacious, but with few inhabitants; for it showed itself laid waste by sword and fire, by the signs of burnings and heaps of corpses to those beholding. But those slender inhabitants asserted that they had been the little servants of those who had been slain and captured there by the Duke of Poland, and that they had been saved from the face of the sword by the defense of flight. But they had made of branches and shoots, around the ruins of the walls, huts and bowers, with which they were covered, until they should restore better roofs. These the excellent father, consoling with words and relieving with alms, most benignly instructed and baptized. Many too of the country folk of the little villages set round about, flowing together there, received the sacraments of the faith.

[116] Kolberg Thence they came to Kolberg, which is situated upon the shore of the sea. But because almost all its citizens, after the manner of merchants, had sailed to foreign islands for the sake of trading, those who were found at home, their fellow-citizens being absent, said they would undertake nothing new. And on this occasion they for some time resisted the Gospel. At last they were overcome by frequent exhortations from the Bishop. Those same being therefore confirmed in the faith of the holy Trinity and regenerated by Baptism, and an altar and sanctuary being founded, and the rest which were believed useful to the nascent Church being performed in order, seeking Belgard, distant one day's journey from Kolberg, with a like effect of works he was there gladdened, all applying themselves willingly to the Lord. Which when it was done, it seemed to him good, the four cities which remained with their districts, villages, and islands ^c, being omitted, namely Uznoym, Wolgast, Hozgongia, and Timina, because the time recalled him, for it was winter, to water meanwhile what he had planted, lest perhaps by only enlarging his field, and not also cultivating it, he should run, or should have run, in vain; nay even if he should proceed further, he could by no means, before Palm Sunday, as he had disposed, return to his see, to consecrate the chrism.

[117] The discreet bishop therefore, setting at Belgard the term of the Gospel, and Belgard are initiated into the faith, again surveyed all the places and cities named above, in which the faithful husbandman had scattered the seeds of faith; to learn how the crops stood. And behold all the basilicas and churches which he had left imperfect, he found perfect. To the work of dedication therefore he girds himself, devout and joyful, and, in the midst of dedicating, confirming the people with the unction of chrism, he found also very many to be baptized, who could not before be present at the general baptism, because, traveling in foreign parts, they carried on their business, of whom certainly at Dodona, Julin, Stettin, there was the greatest abundance. For with wondrous eagerness, hearing that the Bishop wished to depart from them, they flowed together to him, reckoning themselves unhappy to whom it should happen to remain without his blessing. The Saint then dedicating the temples, and bidding all farewell. Which matter in the several places was a cause of tarrying with them for some time. But he would leave no city or place of his plantation which he did not once or oftener, before his exit from the land, revisit for the sake of comfort or consolation. By such visitations therefore, the region being traversed, by consoling, confirming, and greeting his friends, godparents, and godchildren, in the kiss of peace he dismissed them and was dismissed, tempering on both sides the grief of the separation with tears and groans ^d. And to bring forth the truth, many times, striving with all effort to retain them continually with themselves, they most ardently asked the Lord Bishop to govern the episcopate there; promising themselves and all their things to serve his dominion. And to confess the truth, the Bishop burned with so great a love of his plantation, that he had a full will of remaining with them, but was dissuaded by his clerics.

[118] There could too in these places not inopportunely be monasteries, The nature of Pomerania is described. and especially of the Saints of this time, who prefer to inhabit a rich land rather than dry crags or a squalid desert, mindful of their weakness. For there is an incredible abundance of fish there, both from the sea and from the waters and lakes and pools, and you would receive a cartload ^e of fresh herring for a denarius. Of game, of stags, buffaloes, and wild colts, of bears and boars, of pigs and all wild beasts the whole province overflows with abundance; butter from the herd, and milk from the sheep with the fat of lambs and rams, with an abundance of honey and wheat, with hemp and poppy and pulse of every kind. And if it had the vine and the olive and the fig, you would think it the land of promise, on account of the abundance of fruit-bearing trees. But the Bishop, unwilling that the vine be lacking to that land, on his second expedition brought a tub full of shoots and had them planted, that the land might produce wine, at least for the sacrifice.

[119] But so great is the faith and fellowship among them, that, wholly inexperienced of thefts and frauds, they have no chests or coffers locked. The stupendous mutual trust of the inhabitants, For they saw there no lock or key, but they themselves greatly marveled that they saw the Bishop's pack-saddles and chests locked. Their garments, money, and all their precious things they store in their tubs and vats simply covered, not fearing fraud, as being inexperienced. And, wonderful to say, their table is never disarmed ^f, never cleared of dishes, but every father of a family has a house apart, clean and honest, free only for refreshment. There the table with all things which can be drunk and eaten is never emptied, but, some being consumed, others are substituted; no mouse, no mouse-catcher ^g is admitted, but with a most clean cloth the dishes are covered, awaiting those about to eat. At whatever hour therefore it shall please to refresh oneself, be they guests, be they of the household, they find all things prepared, being admitted to the table. And concerning these things enough has been said.

[120] and the Saint's return to Bamberg. But returning from that land, they made passage through their father the Duke of Poland. May the Lord Jesus repay him in the day of his knowledge, all the goods which he showed to all those. For he was of such affection and such benignity toward them, that even when they were set in Pomerania, in the time of winter, that excellent man sent them winter garments, fit for the Bishop and each according to his person, both for the clerics and for the soldiers or squires, all. Then therefore, these things being consummated, for which he himself had called them, receiving them all returned to him, as most dear sons, and holding the Bishop and any others with fitting honors, he dismissed none ungifted. Finally, because he saw them hastening, dismissed with much thanksgiving, he had them conducted as far as Bohemia. But the Bishop, on account of his haste, could not then arrange concerning the episcopate of Pomerania according to his wish, but, trusting in the prudence of the Duke, committed to him at leisure the arranging of it. But he exalted one of his chaplains, Adalbert by name, whom from his own side with two other priests he had granted to the Bishop in aid, with the honor of the prelacy in that nation. And so according to his purpose before Palm Sunday St. Otto returned to his see. ^h

ANNOTATA.

THE THIRD BOOK

CHAPTER I. Carried on his second mission through Saxony, St. Otto, the Duke of Pomerania excellently cooperating, labors fruitfully at Timina, Uznoym, and Wolgast.

After these things, detained at home for a triennium ^a, after a quadrennium, although he was held by many affairs at home, The mission being resumed, yet he himself, burning with love of his new colony, all things being postponed, undertakes to revisit it. But lest perhaps he should burden those through whom he had before passed, the Duke of Bohemia or the Duke of Poland, or the other hosts of that journey and his friends, he disposed his journey through Saxony, and, loading ships with victuals at Halle, gliding through the river Elbe into the Havel, he was led as far as the shores of Liutitia. And lest, coming empty and vacant, he should grow cheap to his bride, or lest those who were still to be converted should murmur against him, if only he now with expense set forth the gospel who before had set it forth without expense ^b, in abundance of gold and silver, in purple and fine linen, and precious cloths and great and various gifts, according to the variety of persons, he was zealous to arrive rich, and, all things being bought together at Halle and carried by ship as far as Liutitia, returning to the Pomeranians through Saxony, placing them on wagons and fifty carts with corn, he transported them there by land through the land of Liutitia as far as the city Timina of Pomerania. Where when it had been come with labor and fatigue, they sustained many horrors and frights that night there. For that city, still ignorant of God, was in a way raw and barbarous to Christians, and these unknown came to unknown. Yet, having known only the prefect of the city in the former pilgrimage, they applied to him for lodging: but he, receiving them in friendly wise, and saying that he would have other guests too, designated for their dwelling an open space beside the city in an old castle, in which, hoping to rest, their tents being fixed, they were agitated the whole night with new terrors.

[122] For the Duke of Pomerania, about to lay waste Liutitia, at Timina he falls in with the Duke's forces, was to come thither with his army that same night. But the people of Timina had heard that the Liutitians would meet him there for battle. Whence there was no small trepidation in the city. As therefore the silence of night came on, the army of the Duke flowed together thither by its troops, and it happened that one cohort of foot and another cohort of horse, coming together on different sides beside the city, because it was night, each suspecting the other enemies, for a very long time smote with swords. But by this din and clang of arms, roused and terrified, they poured water on the fire in the camp, meditating flight. Meanwhile, recognizing themselves comrades, they ceased from battle. But the prefect, an attendant being sent, intimating to them the cause of that tumult, asked that they fear not; and thus animated they stood firm in their place. Morning being made, the Duke with all his army hastening to the plunder could not see the Bishop; but messengers being sent, asked him to await him there that day. But about midday they beheld Liutitia smoking on every side; who, Liutitia being laid waste, the sign of an all-wasting army. But toward evening, behold the Duke, having obtained his wish, laden with much booty, with all his own, joyful and unharmed, returns. For the Bishop beheld that they divided the spoils, garments, money, cattle, and other substance of diverse kind; the men too whom they had captured they distributed among themselves. But there was there weeping and groaning and innumerable griefs, when to diverse masters, according to the reckoning of the division, husband departed from wife and wife from husband, and parents from sons. And although they were all pagans whom such misery enwrapped; yet the Bishop, always pious and merciful, pitying the human condition, could not hold his tears.

[123] he joyfully receives the holy Apostle; But the Duke, most joyful both at the success of things and at the arrival of the Bishop, seeing that this pleased his wish, ordered certain more tender and weaker ones to be released, and those to whom the separation was a grief he arranged, by his intervention, to remain together; and, having heard him, did many things, and gladly obeyed him. The Bishop too released many with a price, whom nonetheless he knew imbued with faith and reborn by baptism [*], and permitted to depart free. Then, when they had refreshed themselves with mutual colloquies and honored one another with gifts, the Duke having departed to his affairs, the Bishop, placing all his substance and that of the people who was with him on ships at Timina, were carried in three days down the wave of the sloping river to Uznoym, the Bishop going by a land journey with a few. And without delay, cutting the field of his Lord with the Gospel plowshare, he scatters the seed of faith, nor was there difficulty in the work: because that city had been pre-drenched with the rain of the Saving doctrine. For the priests whom the blessed father had left as vicars of his work in that nation had converted Uznoym in great part: the rest of the part was applied to the Lord through the Bishop.

[124] and at Uznoym, Therefore in this city, because the feast of the coming of the Holy Spirit was near, the Duke of the land Wratislaw, a Christian with his whole heart, at the instigation of Otto, appointed an assembly of the barons and captains of the whole province and the prefects of the cities at the feast of Pentecost; commanding at once the cause of Christ, that the Gospel and the Evangelist Otto the Bishop had come again. And so on the appointed day, all being gathered, the Bishop being led into the midst, the Duke said: Behold that for which you have come; behold, present is the messenger of the Most High. He brings peace not arms, nor does he seek to gain your things for himself, but yourselves for God. Attend, I pray. Four years ago ^c, teaching in the upper parts of this land, I being witness, you yourselves too know, he filled all things with the Gospel. And then indeed he wished to visit these parts, but, God prospering his affairs, the whole of that year he was held occupied there with holy works; and the year being completed, he was compelled to return to his own by the reckonings of his see, nor could he prevail to come to you. But, I pray, together with me diligently note the causes both of this and of that journey, and, what is wont to be done in every cause, let us more deeply contemplate who, or why, what, or how one acts.

[125] And first concerning his person this is established to you, that he is a religious man, with a distinguished oration, venerable with age and gray hair; for this you yourselves too see. Of whose nobility his works and virtues testify, and the high, as we have learned by a faithful relation, line of nativity of his grandfathers and great-grandfathers. Furthermore if we seek dignity; he shines with the office of a bishop, and is a mirror and lamp to all the princes of the Teutonic kingdom. To the Roman Emperor too and to the Pontiff of the Apostolic See he is very pleasing and uniquely familiar. In gold too and silver, in ministerials and feudatories, in fields and possessions, and whatever this world calls precious, we know the Lord to be rich and glorious. Now too he comes opulent, about to minister to your salvation, having a purpose to live among you from no other source than his own expenses. But, I ask, what does he intend? For what, having undertaken the labor of so great a journey, does he spare neither his own body nor his expenses? But, to say it briefly, as before, he seeks nothing else, but to separate you all from the devil, and by the Catholic faith to join you to the Lord Jesus Christ. But in what way? Not fraudulently, not violently, not for the sake of any earthly gain, but only for your salvation, and by the benignity of God's honor. And now indeed no just excuse can be found by you concerning such a man, that you should not hear him. For neither is he one to whom it befits to threaten death or the gallows, on the charge of circumvention or imposture, or injuries of another kind, as you did a little before to the poor and pilgrim preachers of Christ, suspecting them, by guile and fraud or for the sake of gain, naked men and destitute of things, to speak the word of God.

[126] But they indeed, subdued by stripes and beatings for the truth, he exhorts his subjects to the faith, departed from your borders ^d, but you until now have persisted in unbelief. Let it now shame and repent you of your long error and ignorance, and, you who would not hear the beggar Evangelists, hear the opulent ones: For you said and blaspheming mocked, that the God of the Christians was cheaper than all gods and inferior, who could have no ministers of his doctrine, save only unskilled and rustic men, addicted to beggary and want. And you indeed in your madness said these things: but he, pious and merciful, and excellent above malice, as if humoring your folly, from the unskilledness or rusticity, from the reproach too of beggary of his legate, has taken from you all excuse. It remains now, that we who are called and are the first and greater consult for your dignity, consenting to so most worthy and most holy a thing, that the people who are subject to us may be instructed by our example. For whatever of religion or honesty, according to God or men, is to be undertaken, I judge it more just and more fitting that it be derived from the head into the members, than from the members into the head. And in the primitive Church indeed, as we have heard, the religion of the Christian faith, beginning from the common people and plebeian persons, advancing to the middling, enwrapped even the greatest of this world. Let us render the turn to the primitive Church, that, beginning from us the princes, and advancing even to the middling, the sanctification of the divine religion may with easy result illustrate the whole people and nation.

[127] who are all regenerated by baptism. But what more? The grace of the Holy Spirit was present, and implanted the discourse of the Duke in the hearts of all more deeply than can be said, and all with equal wish, equal consent, answer that whatever the Bishop should persuade should be done. Therefore on the occasion of that same time, concerning the coming of the Holy Spirit, concerning the remission of sins, concerning the various gifts of the charisms, concerning the goodness and clemency of God, addressing them with a wondrous discourse, the Bishop evangelized to them Jesus. And some indeed now for a long time Christians, but again defiled with the error of paganism, softened by the present discourse to compunction and a strong contrition of heart, with great fruit of those beholding, by the imposition of the hand he reconciled to the Church; but others, in emulation offering themselves, catechized and instructed for the time, he baptized, and that whole week he insisted on doctrine and sacred works, with vast joy, so that it was most certainly established that the presence of the Holy Spirit was truly there. And so this council was not dissolved before the princes themselves and all who had come with them had received the sacraments of baptism.

[128] A little sacrificer clothed in the habit of an idol, Furthermore the fame of the deed is suddenly divulged into the whole province, cutting the estates and villages into diverse pursuits, some saying, It is well; but others saying, No; but rather a seduction seized the magnates. But the priests of the idols themselves were no small cause of this division, set against those to whom it displeased that this had been done; namely not ignorant that their gains would cease, if the worship of demons should be there abolished; whence, striving in all ways to hinder the matter, they feigned various arguments of their craft by visions, dreams, prodigies, and various terrors. Nay even in the city of Wolgast, whither the Bishop was then announced to be about to come next, a priest, who there ministered to an idol, at night-time entering the neighboring wood, and in a higher place beside the way among the thickets of shrubs, stood clothed in priestly vestments, and in the early morning addresses a certain rustic, going from the country to the market, with these words: Ho you, he said, good man. But he, looking back toward that part whence he had heard the voice, began to see among the shoots a person clothed in white, though in doubtful light, and to fear.

[129] and through this rustic the people of Wolgast And he: Stand, he said; and receive what I say. I am your God, I am he who clothes both the fields with grasses and the groves with foliage, and the fruits of the fields and of the trees, the offspring of cattle, and all things whatever which serve the uses of men, are in my power, these I am wont to give to my worshipers; and from those who despise me, to take away. Tell therefore those who are in the city of Wolgast, not to receive a strange God, who cannot profit them; admonish too, that they suffer not to live the men of another religion, whom I foretell will come to them. When these things the visible demon had declared to the astonished country-fellow, he betook himself thereafter to the thicker groves. But the rustic, as if stupefied by the oracle, falling prone adored to the earth; then going into the city, began to announce the vision. What more? The people believed, and again and again surrounding the man, compelled him to narrate the same more often, moved namely by the novelty of the monster.

[130] At last, as if ignorant of all, the priest arrives, inflames against St. Otto, feigning indignation at first, as if maddened; then began more attentively to hear and to adjure the man, that, narrating only true things, he should stir the people with no fiction. But he, as he was of rustic simplicity, to stretch out his hands, to lift his eyes to heaven, and, asserting with great oaths and strong protestation that the matter was so, promised even to show the place of the apparition. Then the priest, turned to the people, sighing monstrously; Behold, he said, this is what I said the whole year. What have we to do with a strange God? What have we to do with the religion of the Christians? Justly is our god moved and angered, if, after all his benefits, foolish and ungrateful, we turn to another. But lest, angered, he slay us, let us be angry with those and slay those who come to seduce us. Which saying, when it had pleased all, they firmed the decree, that if Bishop Otto or anyone of his company entered the city, he should be slain without delay. Likewise they firmed for themselves a wicked word, namely, that if, entering by night or secretly, anyone should receive them under his roof, he should lie subject to a like sentence. And doing these things, they derided the religion of the Christians with many reproaches and injuries of words, blaspheming.

[131] But meanwhile at Uznoym, matters being happily consummated, so far that two of his companions, and the assembly of the primates being dissolved, the Duke remaining with the Bishop, took counsel concerning those things which seemed to be done afterward, and concerning the advance, or whither they should turn aside, and with much devotion giving thanks to the zeal of the Bishop; Behold, he said, all the land is before you, be secure, Lord Father, there is none who contradicts you, the elders and all the princes being now imbued with faith. Relying on which security, the Bishop, as by the example of the Lord Jesus Christ, sent two and two of his disciples before his face into every city and place whither he himself was to come. It happened therefore that Udalric and Albinus, two priests going together, entered Wolgast, where by a certain matron, namely the wife of the prefect, they were received into lodging, and quite humanely treated. For she, although a pagan, was much given to hospitality and to the fear of God, and very religious, so that she was a marvel to them. But after the refreshment ^e Albinus, skilled in the Slavic tongue, discloses to the matron, still unaware, the whole matter in secret, namely who they were and why they had come.

[132] But she, vehemently astonished; Wretched me, she said, were nearly killed by the raging [people.] O my Lords, why have you entered to me, for concerning you sentence has already been given before the magistrates, and concerning me too, if I do not betray you. But the divine clemency knows how to protect its servants everywhere. For that matron, divinely admonished, as I think, hid them in a certain upper dining-room, and, like Rahab of Jericho, brought it about that they were not betrayed. For their mounts and baggage, and whatever things they could have, she had suddenly led by her boys outside the city and placed in her stronghold. Which being led away, behold the swordsmen, and a crowd of people with weapons and cudgels, burst into the roofs of the matron, with tumult and great clamor, ordering those men unknown to them to be shown. But she, I confess, she said, unknown and pilgrim men, as often they are wont, turned aside to me. But dinner being received, they soon went on their way. But they, searching all things, when they found neither beasts, nor garments, nor any signs of travelers, ceased to rage. Furthermore, they lying hidden there for three days, presuming neither to go forth anywhere, nor in any way to murmur, the Bishop with the Duke, setting out from Uznoym, with a great band of soldiers and companions entered Wolgast, bearing the hope of safety and defense to the Apostles lying hidden in the chamber.

[133] The Duke laboring, the matter succeeds; And so, entering the city, the Duke faithfully and strenuously cooperating in all things, he scattered the seed of the Gospel, and made the hard hearts of the unbelievers gradually swell down by the ointment of calm preaching. Meanwhile certain of the companions of the Christians, Udalric and Albinus emerging from their hiding-places and, joined to their fellows, relating their fear, laughed, and as if insulting them, began to bear themselves more securely, and, departing farther from their own, wandered even to spy out the shrines of the idols, the Bishop uttering a discourse of exhortation. But certain malignant men, among whom the root of paganism still more strongly flourished; Behold, they said, these spy out how they may burn our temples. And gathering themselves in the street, they too began to carry arms and cudgels, and to stand in their way, by which they seemed about to pass. But Udalric, beholding them from afar, and stopping; Do you not notice, he said, that these come together not without cause? For they both bear themselves turbulently and all carry arms; and remembering the former peril; I would not, he said, so often tempt my God.

[134] but by an indiscreet zeal the other companion, And, turned, he began to return thither where he had left the Bishop, all the others following him, except a certain cleric, Theodoric by name, who, having advanced farther before them, now held the doors of the shrine. But the pagans, who had assembled, seeing them returned from the way begun, dared not indeed pursue them, but all agreed to kill that cleric. Which seen, he, having nothing else whither to turn aside, boldly, though terrified, entered the shrine. But there was there a shield hanging on the wall, of wondrous size, of elaborate artifice, covered with plates of gold, which it was lawful for no mortal to touch, because it was to them, I know not what in this most sacred and an auspice of the pagan religion, so far, that it never ought to be moved from its place except in time of war. For, as I afterward learned, it was consecrated to their god, Herovit ^f, who in the Latin tongue is called Mars, and in every battle they trusted themselves victors, this going before. But the cleric, a man of keen wit, while for fear of death he fled here and there in the temple, seeking some weapon or hiding-place, seized the shield, and, the strap being cast on his neck, and his left hand inserted in the thongs, leaped into the midst of the raging crowd.

[135] But the rustics, seeing the prodigious armor, partly turned to flight, escaped death only by craft. partly even made as it were lifeless, fall to the earth: but he, the shield being cast down, began to run beside the lodging to his companions, and fear added wings to his feet. And when, panting and pale, he had come to his own, of this very trepidation of his and of the three days' hiding of those who had been sent ahead, there was among all, but especially with the Bishop and Duke, a joyful narration the whole of that night. Yet the pious Father admonished his sons and disciples, on account of the ambushes of the lurking enemy, that they should bear themselves circumspectly. So long therefore did he remain in that place disputing and persuading concerning the kingdom of God, until all the people, receiving the sacraments of faith, destroyed their shrines and prepared a sanctuary of the church with an altar. Which the Bishop consecrating, ordained for them John the priest, and admonished that he should promote the rest of the form of the basilica after his departure.

ANNOTATA.

* elsewhere, regenerated.

CHAPTER II. The shrine of Gozgangia is destroyed, a Christian temple being dedicated. The wondrous conversion of Mizlaus to mercy. Boleslaus, threatening the Pomeranians, is appeased. The attempted conversion of the island of Verania.

Then, bidding farewell to all the people, and in much charity committing them to Almighty God, At Gozgangia he turned his journey to Gozgangia. For in this city there was a temple of wondrous size and beauty; but when the Bishop addressed them through an interpreter concerning the faith of the Christian religion (for the Duke had now departed from him to his affairs), they asserted themselves ready for all things, if only their shrine could remain untouched: for it had lately been built at great expense, and they gloried much in it, because it seemed to be a great ornament of the whole city. They tried too, secretly sending in some, to soften the mind of the Bishop with gifts, for the preservation of the house; at last asking that it at least be ordained into a basilica.

[137] he destroys the sumptuous shrine of the idols; But the Bishop, acting constantly, said it was unworthy that a house built under the title of a demon and profaned by an unclean rite should be devoted to divine uses. For what agreement of Christ with Belial, or what communion of the temple of God with idols? But he told them also a similitude. Do you sow your grains upon brambles and thorns? I think not. As therefore from your fields you first root out thorns and briars, that, good seeds being cast, they may be able to bear the desired crops, so too this root of idolatry, and thorn of preaching i.e. of the field, utterly extirpate from your midst, that from the good seed of the Gospel your hearts may fructify unto eternal life. Insisting with these and other discourses of this kind in season, out of season, by beseeching, rebuking, arguing through the several days, he at last so softened the hard minds of the gentiles, that they themselves with their own hands broke the execrable house, concerning which was the whole question, and trampled the images ^a.

[138] While these things were done, the legates of the margrave Adalbert of Saxony arrived, where he receives the legates of the margrave of Saxony. studiously inquiring into the works and state of the Bishop. For the margrave, since he was much a friend and familiar of the Bishop, feared him to be in peril among a barbarous nation: whence, if he had need, he desired to bring defense and help to him. There were present too the messengers of the Bishop's own stewards, bringing him gold and silver, garments too and other necessaries: For, as was said above, although, announcing the Gospel, he ought to live by the Gospel, he himself, willing to use none of these, transacted only with his own expenses. Therefore he retained all the legates with him there so long, until, by seeing and hearing, they should learn what they ought to report concerning his works or state. Furthermore, all being baptized, both men and women of the whole city, to the dedication of the altar and sanctuary of the Basilica now rising, with much exultation of the people, he girds himself devout, with all zeal and diligence procuring for the feast itself grace and reverence, that they should by no means grieve over the loss of their former shrine or celebrity, being consoled by the exultation of a better solemnity and the ornament of a better fabric.

[139] But in the midst of acting, what the dedication itself, or what the several works of the dedication have to signify, About to dedicate the temple, the Bishop set forth to the rude people; but especially Mizlaus, the prince of that city, whom he had before baptized at Pentecost with the other primates at Uznoym, that in him he might instruct the rest, he addresses concerning all these things; demonstrating with a sufficient discourse that the sacrament of dedication pertains to the soul of each of the faithful, who is made a temple of the Holy Spirit, or in whose heart Christ dwells by faith. Then turning the discourse wholly to the prince himself: You are, he said, most dear son, the true house of God. You yourself today are to be dedicated and consecrated to your Almighty creator God, that, far from every strange possessor, you may become his dwelling only and possession. Do not therefore hinder your dedication, he compels the prince Mizlaus most dear son; for it profits nothing that this house which you behold be dedicated outwardly, unless this dedication too profit toward the sanctification of your heart. But he, compunctuous at the exhortation, said; And what is it, Father? What do you command me to do, that this dedication be completed in me? But the Bishop, understanding that the Holy Spirit was present: In part, he said, son, you have begun to be the house of God; make that you be so wholly. For now you have exchanged idolatry for faith, having obtained the grace of baptism.

[140] Now it follows, that you adorn your faith with works of piety. to release all his captives, Impieties, violences, and cruelties, oppressions, rapines, homicides, frauds, wholly avoid; finally whatever you do not wish to be done to you, do not to another. Release all the captives which you have. But if not all, at least certainly those who are Christians, sharers of your faith. Then he, hesitating a little: It is hard, he said, Father, for me to dismiss all: because certain of them are now detained for great reckonings and debts. Then the Bishop: That debts be dismissed for debts, both the Gospel discourse and the Lord's Prayer persuade. For thus you will obtain from the Lord a certain remission of all your debts, if you dismiss all your debtors in his name. But he, groaning more deeply: Behold, he said, in the name of the Lord Jesus I release all, that, according to your word, my sins being dismissed, this dedication may today be completed in me. And calling the minister who was over the captives, he ordered all to be dismissed. But there was among them a noble youth, son of a certain powerful man of Dacia. He, the others being released, was held bound in a certain underground cave with block and chains, because his father, debtor of five hundred pounds, had set him as a surety. And when concerning the release of the captives, concerning the obedience and religion of the prince Mizlaus, there was much exultation in the Lord both among the people and with the Bishop and all who were present, and to the completion of the dedication the ministers and priests alacritously hastened and prepared the necessaries; all being had, the vessel with ashes, which had been set at the altar, could not be found. And when the ministers, about to make the mixture of salt and wine and ashes, were disturbed at the ashes not found, Udalric the priest, a bowl being seized, having searched the neighboring houses, one or two, found no ashes in them.

[141] him too, whom he had concealed, Then running to a third, he entered a certain underground crypt, in which the aforesaid youth was shut in a more hidden part. But the captive, his hand stretched through the window, and a sound being made, calls the running priest to himself, asking that for his liberation he signify to the Bishop. But the priest, the ashes being seized, hastily returned to the church and intimates concerning him to the Bishop watching and the other brethren. But the Bishop, although he was moved by mercy; He has afforded us so much, he said, that I dare not burden him further by asking. Yet, lest the joy of this feast in any part limp, let us invoke over the misery of this one too the mercy of God. And turned to the east with his ministers, for as it were one hour he poured forth prayers to the Lord. the son of a powerful Dane; Then he said to the priests, take Mizlaus apart, and as modestly as you can, exhort him concerning this word. Which when they did, Mizlaus said; In this one man let your prudence spare me, for his father is bound to me by greater debts than that he can be released gratis. Let it suffice you, that I released so many gratis. Then they: Truly, they said, it is much that you have done; the Lord Bishop marvels at this, we too marvel, nor in a long time have we found such a thing from Christians in the land of the Christians, whence both the Lord Bishop and all the brethren render you thanks and hold you in honor and always will, and to Almighty God, whose servant you have shown yourself, that he may repay you the turn for all, they will devoutly supplicate.

[142] laden with iron and chains: For the Lord Bishop too esteems so greatly what you have done, that to ask you anything further, he thinks an injury; whence, as if sparing your love, with his own mouth he was ashamed to ask you. But know in truth, that if by any means, conquering yourself, you can superadd this good to your other merits, great grace and great recompense would be heaped for you with God. For great is the Lord our God, and great is his power, and since it is his custom to restore great for small, how much more greatest for great. But if you do this great and difficult thing for him, you shall not remain ungifted by him without the greatest reward. But what need of many words? The man groaned, and, touched from within by the spirit of piety, is wholly dissolved into tears. Then, going with the clerics themselves to the Bishop: Behold, he said, most holy Father, in this petition too I will honor my God and you his servant, and my lords the priests, your ministers: nay for the name of my Lord Jesus I will devoutly spend my body and all my things, if the reckoning demand. And ordering the bound man to be led in, laden with iron and chains, all who were present weeping, he placed him as a victim and oblation to God upon the altar, asking that the remission of his sins be recompensed to him by the Lord for him.

[143] which done, the dedication was consummated. Thus therefore, that whole Church boiling with the fullness of spiritual joy, and chanting praises to God over all his goods and gifts, the dedication is consummated, and all the others, by the example of the prince Mizlaus, corrected their ways, each tempering from his injustices and violences or oppressions, and restoring to his neighbors what had been taken by force. The Church therefore profited and grew, and, though the devil envying, walking in the fear of the Lord, was filled with the Holy Spirit. But the ancient enemy, not bearing his losses, striving to disturb the works of God, shook the whole province with strong terrors. For Boleslaus, the most invincible Duke of the Poles, now coming from his land in much strength and a copious apparatus of soldiers, encamping in the very borders of Pomerania, was reported to be about to enter that same land in grievous fury. For he had heard that, after the former preaching of blessed Otto, they took no care to keep either the laws of the covenant made with him, or of the religion received.

[144] Moreover he had ascertained, that the cities which had before been converted, Boleslaus threatening the rebels, spurning the pardon of the remitted tribute, and forgetful of their mediator, trusted that they would thenceforth be safe by their own forces, the fortifications and castles, which had been leveled by warlike force, being in great part in this interval repaired. Whence the Duke, having as it were a just commotion, came again to crush them, and to subjugate them to his dominion. Which they hearing, and spies being sent and sent back more often, learning the army now near at hand; began much everywhere to tremble, and partly to flee and carry their things to fortified places, partly even to move arms against him, and meditated to defend their borders. Yet in that very juncture, as being all inspired by God, like sheep to a shepherd, so they flee to the Bishop, and sought counsel what was needful to be done. But he, abounding in the bowels of piety, knowing it pernicious that the rude and neophyte Church be vexed by a warlike tumult, presuming not in vain both of the divine mercy and also of the friendship of Duke Boleslaus, promises to dissolve both the war and the cause of the war, if only they be willing to obey his counsels. Which heard, they, attending to the prudence and sanctity of their Teacher, and judging that the business would not fall out sinisterly which he had undertaken in the fear of the Lord, by common decree committed themselves and all their affairs to his wisdom.

[145] Therefore the venerable Father, the clerics being taken, but leaving there his baggage and all his furniture, by St. Otto's intervention is appeased; prepares to meet the army, honorable men of the land being joined to him, who could suffice to answer the objections raised by the Duke and to decide all the controversies arising here and there. When therefore he came to the camp, he was honorably received by the Duke, and, wondrous to say, how easily, his mind's ferocity being softened by divine eloquence, he inclined the Prince to all that he wished. For he much protested that he had undertaken war at this time for no other cause than for the vengeance of the injury of Almighty God and the breaking of the mutual covenant, who had both violated the laws of Christianity in very many places, paganism reviving, and had by no means kept the bond of the fellowship and composition entered into. The Bishop therefore, confessing all these things most worthy of amendment, and somewhat rebuking the legates for these things, recalls both parties to the pact of the former composition, recalling that he had been then, as also now, the mediator of peace. But what most appeased the Duke of Poland was the faith and devotion of Duke Wratislaw, praised by the Bishop: because, found equally faithful both in the former and in the second preaching, he had shown many good things to the preachers. But to the people of Stettin, because some of them had rolled back to their former errors, he commands that the vengeance of divine indignation and of his own would not be lacking to them, unless they as quickly as possible wash off the uncleannesses of apostasy by fitting satisfaction, pardon being asked of the Teacher.

[146] The Duke therefore, mitigated in such modes by the blessed Man, ordered his army, though much murmuring, hence the highest esteem of the Saint. as being greedy of booty, its eagles being turned, to return to their own. Furthermore the Bishop, having obtained his wish, returning with the legates, brought back to his astonished flocks the message of the desired peace and security. And as much as they had before been saddened and shaken by the fear of war, so much were they made alacritous and grounded in the faith of Christianity; ascribing indeed to their Teacher the liberation of their country, and the Servant of God was vehemently magnified in the land of the Pomeranians. But he, attributing nothing to his own merits, showed himself the more humble before God and men, the more he knew that without his help he could do nothing, and, dismissing the messengers of whom above it was said, gave thanks to the Margrave and the Saxons for their good will; commanding concerning the works of God and concerning his state, that they narrate what they had heard and seen, to the glory of God.

[147] Meditating to go to Verania, But at Uznoym in those days were alike the duke and the Bishop. But there is a certain island, not far from that city, having a sea interposed, as it were of one day's journey, Verania ^b by name. But the inhabitants of this place were hard and barbarous, cruel with a singular ferocity. These, the preaching of the blessed Man being long known, spurning all things which were said of him, threatened him with death, if he should come to them. But the more he had heard their hard threats, the more he had fixed in his mind to go thither, hoping to obtain there the crown of martyrdom. But concerning this, while he treated counsel with the Duke and his other familiars, on account of the enormity of the peril he was dissuaded by all. Which bearing most grievously, he began to act more ingeniously, how he might snatch himself thither, they not knowing. Perceiving which, they watched him more cautiously, granting him no opportunity of secrecy whereby he could undertake it: he is dissuaded by the Duke: recalling that his safety and longer life were useful and necessary to many. But by the greatness of his desire he could hear no reasoning of this kind, rather accusing them of little faith, and rebuking their pusillanimity; saying that the Christian faith is to be firmed more by deeds than by words; and that they were quite inert preachers of eternal life, who feared to spend the present life for it? And what, I say, would happen, if in these barbarous nations, evangelizing, we should all fall for the name of Christ? Assuredly the preaching would be more glorious which should be firmed by the blood of Martyrs. But, O grief! of so great a number of brethren not one, I think, will be held worthy, by his death to bear testimony to the life which we hope? And by such words shame was born in the trembling ones.

[148] Udalric about to supply his place, But Udalric the venerable priest, made more constant, knowing too that this pleased the Old man, intrepid offered himself to this peril, asking only a companion and guide of the way. The blessing therefore being received, taking the priestly furnishing, the chalice too and book and the rest which the reckoning of saying Mass demands, he boarded a ship. But they, seeing their brother uniquely dear hastening alone to the palm of martyrdom, when they could not dissuade him, followed his way with more abundant tears. Who, sailing for about three hours with prosperous breezes, had now nearly been carried from their eyes, and behold a tempest arises, and, contrary winds driving the raft here and there, he could not keep the way, but was driven to the shore whence he had gone forth, after much fatigue. But he, although by the injury of the tempest and the rains rushing from above, and the storms filling the ship downward, he was wholly wet, and scarcely seemed to breathe, would not desist from the undertaking, nor would he go out to land, but sitting in the little boat awaited the calm of the sea; meanwhile casting the water out of the ship with a vessel. The winds therefore being a little quieted, they began again to sail, he was hindered by contrary winds. and again in a like manner was hindered. A third time too trying to go, but nonetheless night and tempest coming on, he scarcely and as it were by a miracle escaped the savagery of the sea; but the tempest ceased not within seven days.

[150] The man of God therefore understood that the Verani were unworthy of the Gospel grace; He restrains the jests over that matter, and running with the clerics, he leads his disciple, as one crowned from the wrestling-school, from the shore to the roof, blessing the Lord over his constancy and the greatness of his faith. But when they had supped, the brethren began to jest about the voyage of Udalric. And who, they said, if the man had perished, would be held guilty of homicide? But Adelbert the interpreter, to whom especially the deed displeased; Who more justly, he said, would pay for the homicide, than he who directed him to such a peril? But the Bishop, although he had before been struck by that same brother concerning this word, nothing moved, turned himself to the Gospel, and by the example of the Lord sending his disciples as sheep among wolves, defended his deed. For who, he said, was held guilty of homicide, the disciples who were sent by the Lord being killed? He who sent the sheep to the wolves, certainly knew the sheep were to be devoured by the wolves. The sheep were devoured by the wolves, the Apostles were killed by the tyrants. and distributes his companions into various parts. Then, fitting the parable to his deed, with a full doctrine of reason he animated the disciples, and with worthy exhortations in spiritual joy spent a great part of the night. And morning being made, they treated among themselves what they should do, or whither they should lead. But not long hesitating, what remained of the work in the field of the Lord, the faithful husbandmen distribute among themselves; some turning back to Timina, but others to other places, for the sake of evangelizing ^c.

ANNOTATA.

* elsewhere, law.

CHAPTER III. St. Otto, hastening alone to the apostates of Stettin, is compelled to take companions. The stupendous liberation of Witsac from chains through the Saint. The furious ones, at the instigation of the little sacrificer, about to brandish spears, stiffen.

But the Bishop proposed a journey to Stettin with his ministers, His companions dissuading in vain, to rebuke the proud for their apostasy in a vehement spirit. But the clerics who were to go with him, recognizing the people of Stettin to be barbarous and cruel, feared alike for their own safety and his. Whence they more studiously dissuade him from coming thither. And when they were troublesome; I see, he said, we come only to delights: whatever harsh and difficult occurs, we judge that all is to be declined. But be it so, for as to the glory of martyrdom, as I wish to compel none, so, if it could be done, I would wish to exhort you all. But I ask, if you will not help, at least do not hinder me. Let each have power over his own life: you are free; I too am free. Dismiss me, men, I beseech. And, all being cast out, he gave himself to prayer in his chamber until evening. Then he calls a familiar boy, commanding that, the doors being everywhere shut, he remove all from him, and admit none without his knowledge.

[152] about to go secretly to the apostates of Stettin, Which done, master of his own secret, he meditates flight, is clothed with traveling garments, is girt; placing his priestly vestments with the book, chalice, and other utensils in a wallet, he lifts all onto his shoulders, and, covered by the shade of night, secretly, all being unaware, unaccompanied he goes out of the city, taking the way which leads to Stettin. And when he had looked around here and there, and saw none accompanying him, joyful and alacritous at the prosperity of his theft, blessing God, he begins the matins office, longing and hastening to complete the whole journey that night. And when the nocturnal traveler was ardently taking the way, the tenth hour of the night now pressed on. But the clerics, rising from their diverse beds, when they gathered themselves to say matins, some with suspended step go to the chamber of the Bishop, desiring to explore whether he sleep or wake, or what he does. But when, brought nearer and nearer, they find not the Bishop, they were consternated in mind. And diligently searching all things, frequently asking the Bishop's chamberlain and others who were near, they at last learn what had been done.

[153] he is unwillingly drawn back by them: What need of many words? All are disturbed, and some on foot, others on mounted horses, run about here and there to seek the Bishop; and morning being made, those who had been on horses follow by a straight path and with a quick step, toward the sea, the way of the departing man, and overtake him departing. But he, when from afar he recognized them coming, now about to enter a ship, was much disturbed, and groaning more deeply: Alas, he said, Lord Jesus, only [Son] of God, only [Son] of the Virgin, sweet name of my hope, will you defraud me of my desire? Make, I pray, that these who come either go with me, or hinder me not from my purpose. These said, they ran up, and, soon leaping from their horses, prostrate themselves at his feet. But what? He too is prostrated: they raise him; he too raises them: they wept, he too wept, and grief and sadness for a very long time on both sides stopped their voice. At last after many tears the Old man ^a, sorrowful, broke into this voice: To what have you come? Return, I pray, to the lodging, and I will proceed by the way I have begun. But they: Far be it, they said. This so great confusion suffices us; henceforth we by no means desert you. If you wish to return; we will return with you; but if you prefer to advance, we advance with you. But let your sanctity be pleased with our counsel. Let us return together to the brethren and to our boys today, tomorrow (behold we speak before you) whether to death or to life we will all come with you.

[154] By such a pact therefore the Bishop returning with them, the next day, yet they go thither together with him, all accompanying him, they enter that same way, and, the ship being boarded, with prosperous breezes were carried to Stettin. But the men of the city were divided among themselves, some still remaining in the faith, but others for the greater part returned to paganism. But there was a basilica before the entrance of the city in a spacious open space, which he himself in the former expedition had dedicated. Entering which they began to lodge. And so the faithful rejoiced at the arrival of the Bishop, the unbelievers were disturbed. But before all the nefarious priests hasten to rage and to excite fury in the crowd, so far that, a band of armed men being collected, they girt the church on all sides, and, raving in insane tumults, cried out that the house itself should be torn apart and all who were there, together with the master, killed.

[155] And so the Bishop, greedy of martyrdom, clothing himself in the pontificals, chanting hymns, the cross being borne before. takes up his arms, the Cross and the relics, and, sounding psalms and hymns with the clerics, commended his contest to the Lord. But the barbarians, the singing being heard, marveled greatly, that, as it were set in the article of death, they could sing. And listening, and mutually looking at one another, as if enchanted by the power of the words, began to bear themselves more clemently, and said that now not force, but rather reason was needed, for receiving or even repelling such things. Then the wiser ones concerning these matters more secretly approach the priests themselves, saying that it was theirs, by fitting reasons to defend their religion. Murmuring such things among themselves, gradually the several depart to their own. But it was the sixth feria, and the Bishop with his own on that day and the Sabbath more intently gave heed to fasts and prayers and sacred meditations until the Lord's day.

[156] Meanwhile a certain noble citizen of that same city, Witsac ^b by name, in the assembly of the people, in the streets and houses, Witsac, by a prodigy through St. Otto wherever and whenever opportunity was given, ceased not to preach the kingdom of God and the faith, testifying the Christian traditions and all the documents of the Bishop to be sound and holy and full of truth. For he, not long before the arrival of the most pious Otto, when with his other fellow-citizens he was exercising piracy against the pagans, while he acted more incautiously, had fallen upon enemies, and, many being there slaughtered, had with others left alive been led into captivity. And when he was shut in with iron and chains and the custody of a dark prison, by praying to the Lord, through the merits of the Bishop he was freed. For when, wearied by long prayer, he had relaxed into sleep, he saw Bishop Otto, who had baptized him and raised him from the sacred font, standing by him. Whom while he recognized, he asks again and bends his knees for his rescue. But he: For this, he said, I have come; but you, being freed, do not doubt to bear those things which I command to the people of Stettin. And soon, the words of the mandate being given, and the sign of the cross made to him, he orders the captive to go out. The man, awakened, rejoices at the vision, moves his step, proves the effect of the vision. And behold all the chains and bonds were loosed; he advances to the door, and the prison was open.

[157] freed from a dire captivity, He feels therefore the divine power to be present, and, sighing deeply, gives thanks to Almighty God, and with timid step went out of the hated house, and, the suspected places being gently passed, directed his course to the sea; and long running here and there, sought a ship, but finding none began to be much anxious: For he feared to be captured again, to be imprisoned again. But what should he do? At last, from fear of a greater evil, when he now prepared to cast his body into the waves without an oarsman, naming his Otto, he groaned to the Lord; and behold unexpectedly a skiff glides to the shore; which, seeing prepared for him by God, when he had given thanks, he boarded, and, beating the waves with both hands, turned the raft into the deep, and, wondrous to say, how most quickly, God prospering, he was driven to his native shores. Which miracle he had made known by assiduous relation, and coming to Stettin, the answers of the Bishop, to the citizens gathered into one, as he had been commanded, his liberation being set forth in order beforehand, he thus expounded: O citizens, our teacher and master the blessed Otto did thus and thus to me: and these things he commands you. A grievous and too hard vengeance from Almighty God is ordained over you and over this city, because you have polluted his faith and worship, partly with him, partly for him serving idols.

[158] and the punishment of the impious little sacrificer, For the nefarious priests, while in a certain year men and beasts labored there by plague and deaths from the unwholesomeness of the air, said that this evil was sent by the gods, and by the will of the people had begun to destroy the church of St. Adalbert ^c the Martyr, the bell and bells being cast down, each of them, while with a mason's hammer he struck the altar, was suddenly struck by the Lord with a languor and stupor. And when the hammer fell from his hand, he too fell: then after a long while, his spirit a little recovered, the people standing by, as if amended by the stroke, he thus began: In vain, O citizens, do we strive: the God of the Christians is strong, and cannot be expelled from us by our force. But my counsel seems to be, that we have him, and yet dismiss not our ancient gods, and beside his altar set up an altar too to our gods, that, worshiping them all alike, we may have him and these alike propitious. What should the people do? Terrified by the prodigy, it approved the counsel, and, a nefarious altar being built beside the Lord's altar, they served God and the demons, according to the history of antiquity, in which it is said, that the people of Samaria, worshiping the gods of the nations, nonetheless served the Lord.

[159] Witsac therefore, glowing with the zeal of faith, not once or twice performed the legation gradually they open the way. which he had received to the people; but from the time he returned from captivity, he never ceased to evangelize the kingdom of God, inculcating on the citizens the mercy of God and the merits of his liberator; and, unless they cease from error, threatening them with divine vengeance. But the whole city, except the priests, marveled at this deed with veneration, and yet, custom prevailing, could not cease from the rites of paganism. But now, made more daring by the presence of the Lord Bishop, his respondent, he loosens his tongue in eloquence, and, victor over the idols and the seers vainly prophesying of these things, coming to the servant of God with his friends and kinsmen, prone he adores, gives thanks, relating the whole matter in order, and ardently instigates him to the work of preaching, promising him help and counsel on his own part and his own for all things. And so on the Lord's day, the solemnities of the Masses being completed, as he was clothed in the sacred armor, the standard of the Cross being borne before according to custom, he asked to be led into the midst of the forum of the city. And when it had been come to the gate, behold, the little boat in which without an oarsman Witsac had been carried across the sea hung on the post; and, brought to the side of the Bishop; You see, he said, Father? And striking it with a spear; This boat, he said, is the testimony of your sanctity, the confirmation of my faith, the argument of my legation to this people.

[160] But it was a very small hull, which could easily be carried by two men. Witsac's little boat is shown, The Bishop stood still, and diligently considered the matter, and weighed that on a most peaceful river, scarcely governed by an oar, it would suffice to carry one person, much less in the marine waves without any helm, unless this were a helm of divine power. The blessed Bishop gives thanks to God, that to the unbelieving nation he had demonstrated his power by such a deed. But the liberated man subjoined; This therefore I had hung at the gate, that those entering and going out might by this deed learn what in their necessities they ought to hope from the mercy of God and from your merits, most holy Father. These said, into the most crowded throngs of the pagans, the ministers accompanying, the Bishop betook himself into the midst of the forum. But there were there wooden steps, from which the heralds and magistrates were wont to harangue the people; standing on which the Minister of the Gospel began his discourse, but the murmur of the dissenting people Witsac, in the place of a herald, quieted with hand and voice.

[161] And when ^d all had grown silent, and the greatest part gladly heard the word of exhortation, then, the Saint speaking to the assembly, behold one of the priests, a man of Belial, full of fury, fat and tall, forcibly thrusting himself into the midst of the crowd, carried his crosier ^e in his hand, and, breathing and panting, came up to the very steps, and, his hand being raised, once and twice most strongly struck the column of the steps. Then with a great clamor and words I know not what, contumeliously uttered, commands silence to the speaker, and, thundering greatly with the grossness of his voice, oppressed the discourse of the Bishop and of the interpreter alike, and said to the people: Thus, O senseless and foolish and inert, why have you been deceived and enchanted? Behold your enemy and the enemy of your gods. What do you await? Will he bear contempt and injury with impunity? who were hurling spears at him, stiffen: But all went armed with spears. The priest therefore speaks: This day will put an end to all his errors; and exhorting all, one by one too, of whose malignity he was certain, he called them by their proper names. And whoever were agitated by an insane spirit, and to whom it had been familiar to act boldly rather than advisedly, inflamed at the voice of the speaker, raise their spears, which while they brandish for casting, in the very act they stiffen, and, wondrous to say, could neither cast the spears, nor let go their right hands, nor be moved from the place.

[162] They stood therefore like immovable statues, made a mirror to the faithful and religious. by which miracle the people of Stettin, moved, For as many as were unbelievers and malignant, who had fallen from the faith of Christianity, and, standing in their unbelief with pertinacious madness, had raised impious hands against the servant of God, were punished with this penalty so long, until the good were confirmed in their faith, and those were corrected from the depravity of heart by the penalty of the body. For the Bishop too, the occasion of the miracle being seized; You see, he said, brethren, how great is the power of the Lord. Certainly, as I see, you are divinely bound. Why do you not cast your spears? Why do you not let go your right hands? How long will you appear in this spectacle? But they, I know not whether from confusion, or from stupor, answered nothing. Then he; Behold, he said, your gods, for whose religion you contend, if they can do anything, let them help you. But let this your tumultuous priest too now invoke his gods over you, let him give counsel, let him give help. If he knows anything, if he can do anything, now is the time. But he now for a long time stood astonished at the outcome of things, now presuming not even to mutter further.

[163] And when all were silent with vast fear, the Bishop, touched with pity; Thanks, he said, to you, Lord Jesus Christ, who art wont to exercise the power of your strength, when it is time, to terrify adversaries and to protect your servants. But because you are pious and merciful, forgive, forgive, we pray, the ignorance or rashness of this people, and restore to them, with your accustomed mercy, the use of their bodies, of which, you binding, they have been deprived. Which said, and the sign of the Cross made to them, the effect soon followed the prayer. And subjoining; Behold, said the Bishop, if you have hitherto been unwilling to hear, at least touch, and by the sense itself prove how great is the mercy of our God, how great is the truth of the faith which we preach to you; and disputing profoundly at greater length concerning the judgment and mercy of God, concerning the uncertainty of the present life, and the perseverance of eternal things, he instructed the sinners contrite in their bosom, and at last, softened somewhat by the medicine of salutary eloquence, he blessed them, and dismissed the assembly. But going down from the steps, he entered the church of St. Adalbert with the faithful, zealous with zeal for the house of the Lord, and a solemnity of prayer being premised therein, he broke the altar of abomination, ground it to pieces, and cast it out, and, the cleansing of reconciliation being made, had the breaks of the basilica repaired at his own expense.

[164] And when he more often frequented that same church, at a certain time he found boys playing in the street, How the Saint separated the Christian boys, whom, when he had saluted in the barbarous tongue, as if jesting with them, he also blessed with the sign of the Cross. And advancing a little, he understood that all, their play being left, gathered from a zeal of seeing, follow the Bishop from behind, admiring the aspect and habit of unknown men, as is the custom of that age. The man of God stood still, and gently addressing those poured round him, inquires whether any of them had received baptism. They, looking at one another, began mutually to betray who of them had been baptized. Whom the Bishop, calling apart, asks of them whether it be of their will to hold the faith which pertains to Baptism, or not? But they constantly affirming that they wished to hold it, the Bishop, If, he said, you wish to be Christians, and to keep the faith of Baptism; you ought not to admit these unbaptized and unbelieving boys to your play. Who straightway according to the word of the Bishop, like being gathered with like, separated them from the pagans. the baptized boys began to cast off and abominate the unbaptized, communicating to them no fellowship of play. And so it was beautiful to see, how these, glorying in the profession of the Christian name, acted more familiarly and eagerly beheld and heard their teacher, even amid their play; but those, as if confused and terrified from their unbelief, were wont to stand farther off. But the excellent father both instructed the believers more fully to the faith by a gentle discourse according to their capacity; but the unbelievers he exhorted to believe so long, until they all demanded to be baptized and to become Christians.

ANNOTATA.

CHAPTER IV. The sincere repentance of the people of Stettin, not without many perils of St. Otto. Various miracles, the conversion of the Ruthenians being attempted, setting the crown on his glorious mission, he returns to his own.

The people of Stettin, a council of the more prudent being convened, But meanwhile the elders and the wiser ones had sat down to treat among themselves more deeply concerning these matters, and, giving themselves to this deliberation from morning until the middle of the night, diligently disputed concerning their own safety and that of the whole people, concerning the state of the city and the preservation of their country, according to the prudence of the world. But especially all the things which were said or done by Otto they weighed exactly, and, the Holy Spirit mediating, all agreed on this opinion, that, idolatry being utterly extirpated, they should wholly submit themselves to the Christian religion; and on this word they dissolve the council. But Witsac, who was present at all these things, coming that same night with a few to the Bishop, brings the desired message, briefly intimating to him the whole counsel. Then also, the clerics and other familiars being gathered to the Bishop, all things which he had heard and which in the council had been said concerning themselves, according to the order of the liberation of him who spoke; and concerning the miracle, that those brandishing spears against the Bishop had the day before stiffened, and, what was still hidden from the Bishop, that when he went to the church with his ministers through the street prepared, so great a splendor of garments appeared, that the malignant men, who came from ambush to kill him, were, terrified and disturbed at the sight of the excessive brightness, turned to flight. Finally, he announces that that man of Belial the priest, who had been a hindrance to him haranguing the people, was cast out by the citizens themselves.

[166] they thoroughly repent of the apostasy. Furthermore, that among them his liberalities and the inestimable largesses of alms, the redemptions of captives, and that, without great recompense, he touched the wealth or offered substance of none of them, transacting for himself and his own by his own expenses, and even built basilicas and rebuilt those destroyed; all these things how great veneration, or how great admiration they were held in, he related with joy. Therefore the Bishop, rising in the morning, and with thanksgiving celebrating Mass, addresses again the citizens flowing together; and finds them prepared and obedient to all things. For whoever had defiled themselves with the vice of apostasy, the power of the Holy Spirit effecting it, compunctuous, by the imposition of hands, washed in the font of their tears, are reformed to the holy Church. But the boys and whoever had not yet obtained the Sacrament of baptism, are baptized; the shrines are destroyed, the breaks of the churches are made firm; and if any had been destroyed, they are repaired. All the people therefore, now as it were one man, savored the same thing in the Lord. The Bishop rejoices, the priests are glad, the works of the Lord are magnified in the council of the just.

[167] But besides this occasion of spiritual gladness, A huge turbot is caught at an unusual time. the Divinity of the Almighty exhibited to that city an unexpected corporal advantage. For a turbot ^a of immense mass and size, showing itself about the ports and ships, the hands of the fishers cast to the shore in the month of August; when nevertheless in those places such a catch does not occur except in the springtime; of whose flesh and fat all the citizens take portions, and to the Bishop, to whose merits they ascribed this gift, they bring more than he with all his own could consume.

[168] But to such joyful events temptation was not lacking. St. Otto escapes a blow of an axe, For when the Bishop insisted more diligently on destroying and extirpating the shrines of the idols and their sacred things, he wished also to cut down a nut-tree ^b of wondrous beauty, dedicated to an idol, lest it be a scandal to the rude. But the neighbors, who had often been delighted by its shade and pleasantness, asked that he not cut it down. Furthermore the possessor of the field began more vehemently to be angry and indignant, and, others acting modestly, he, standing farther off with threats and clamors, vomited forth the fury of his heart. And so, as if his fury being a little lulled, silently he approaches from behind, and, none looking, raising a war-axe with both hands, strove to strike the head of the Bishop. But he foresensing and rushing to the other side, the axe with an empty wound was carried into a beam of the bridge, beside which they stood, so strongly that it could not be drawn back by the striker. All run up, seize, drag, beat that unhappy man, and, but for the intervention of the Bishop, would have slain him with that same axe.

[169] Otto being thus freed from peril, his striker saved from the hands of the strikers, among the bystanders Adalbert the priest, for which Adalbert gives thanks. turning to the Teutonic parts; inclines more deeply, gives thanks to God and St. Michael at Bamberg and to the prayers of the brethren for his safety. And turned to the Bishop; Behold, he said, the shield of the prayer of the brethren and the protection of St. Michael the Archangel. But concerning the tree, that it be not cut down, the citizens at last obtained it by many prayers, affirming with an oath that they would assert nothing ever of divinity or sanctity to the tree, nor hold it in place of a deity or any idol; but rather for the usefulness of its fruits and the pleasantness of its shade ^c. All things therefore which pertain to the cult of the faith being duly ordered there, when he was preparing his journey to other places, he was asked by all the elders, the more prudent of the city, that, since God was with him, and had shown them many good things, he would strive to appease for them Duke Wratislaw, whose offense they had incurred by grievous faults, and by this deed gild all his zeal about himself. He assents: he chose honorable men, fit for receiving or rendering answers; he goes to the Duke, pours forth prayers, accuses the people and excuses them. Then by powerful persuasion he mitigates the indignant one, commands, beseeches, makes a composition, and, all being perfectly pacified, a legate with legates, he brings peace to the city. Hence bidding farewell to the whole Church, with wondrous affections he is dismissed to go to Julin. But the malignant priests, full of demons, when now openly they could not, strove by ambushes to harm the servant of God. For a great band of assassins being hired, they beset the way of the departing man in the narrower places of the passage; foretelling to their friends, ignorant of these matters, the death of the Bishop, as if by divination.

[170] But when it had come to the ambush, the enemies seize arms, hold the rope-dancers ^d, attack the sailors, and avoids the ambushes of the little sacrificer, thirsting above all things for the blood of the Bishop. But the people of Stettin and the companions of the Bishop seize arms, leap from the raft, take their stand partly on land, partly on water, boldly warding off force with forces. And when for some time it had been fought, those who were of the ambush began to be recognized by the people of Stettin, and, confused at their evil deed, fled. But the priest, who had contrived these things, at that same hour sitting at home with his friends, began to be vexed with palsy and a most vehement languor, his gods not undeservedly tearing him. And when, his mouth, eyes, and whole face being distorted, he turned his forehead to his shoulders, and with a miserable agitation of body was dissolved into death, he cried out: These things I suffer on account of the ambushes and evils which I did against Otto. In this voice he ended his life. But so great a stench followed, that Pluto himself of hell, who is punished by a dire death. or whoever there is greatest, was thought to breathe from his jaws. Likewise another certain one of the priests hostile to Otto, when by chance he sailed to his business with merchants and the sailors, as is wont, had landed on a certain island for their conveniences, this one, his mind alienated, doing nothing sound in face or voice, was noted by his companions for his madness. And when he wandered apart from the others in the wood as if through madness, certain young men, following as if in wantonness, pursue the delirious man, bind him by the throat with a rope to a tree, and depart. But he, with incautious motions, impatient of the bonds, struggled to loose himself. But, undone by divine judgment, through the rope which had been cast on his neck, his breath being stopped, he died.

[171] The people of Julin too are converted. But the Bishop, protected by God's help, when he had come to Julin, found there nothing of adversity. For they all patiently bore the reproofs concerning apostasy or other excesses, prepared to purge and correct their unworthy and evil works by worthy amendments, according to his doctrine. But he, by the imposition of hands and the exhortation of the sacred word, reformed them all to the holy and Apostolic Church, the boys being baptized and whomever he found without this Sacrament. For as by the example of the people of Stettin they had before departed from the faith, so again, they being converted, they were easily converted. For to imitate them in all things was as it were for a rule to them.

[172] But when the Bishop insisted there on sacred works, a certain woman set in the country, by I know not what event, was struck with sudden blindness. A blind woman, by her simplicity, But hearing that the Bishop was still in the city, she orders herself to be led thither, and coming, fell before his feet, asking help over her disaster. But a bell of bronze hung before the doors of the church, which the simple, when they entered to pray, were wont to ring, as if to rouse the Saints. The Bishop therefore, when he was frequently invoked by the woman to succor her: Go, he said, mother, go to the church, ring the bell ^e, rouse St. Adalbert, that he may help you. She went, invoking God and St. Adalbert, and, the rope being seized, ceased not from ringing the bell before she received the light of her eyes.

[173] recovers her sight by the Saint's help. But the citizens seeing, give thanks to the Lord over grace of this kind, and were the more strengthened in the Catholic faith. But when they wished to ascribe this deed to the merits of the Bishop, he forbade them, saying; Know me not a worker of miracles, but a sinner. Rather know most certainly that this is to be ascribed to the merits of the blessed Martyr Adalbert. Have you forgotten how in the former year, when this whole city was laid waste by fire, the blessed Martyr freed this little house of his, set in the midst of the flames? But I admonish, that, mindful of that calamity, you worship neither Julius ^f himself, nor the spear of Julius, nor the statues of the idols or images in any way, repeating anew your former evils; lest you incur death, pestilence, fires, wars, by divine vengeance. These and things like these the servant of God spoke by a gentle discourse to the instruction of the people.

[174] But on a certain day a soldier having a lunatic son, A boy healed, offered him to the Bishop to be blessed, four pasture oxen being led with him, giving a gift and grace for the blessing. But the good Teacher, wont to shake his hands from every gift, granted indeed the blessing to the boy, but ordered the boy himself with his father and the gifts to be led to his tent, where the chests and relics of the Saints were, that there, if they wished, prayer and oblation being made, they might invoke the mercy of God. They go: the boy is healed; they give thanks.

[175] A certain soldier, vexed by frenzy and madness, sometimes by a languor of the head, likewise a frenzied man. casting himself in the place where his feet had stood to pray, praying, obtained health.

[176] On the day of St. Lawrence, Bocetis, a priest of the blessed man, The crop of one laboring on the feast burned: was going to a village: but the men of that land had not yet been accustomed to keep feast days. On that very day therefore, the priest passing, the rustics were reaping the crop. But he, addressing them concerning the observance of the feast, proclaimed the merits of the Martyr, and admonished, under the adjuration and reverence of blessed Lawrence, that they cease from work. But since it is written: A fool is not corrected by words; the man who was the master of the work, the admonition of the priest being spurned, urged his workers more and more. Saddened therefore over their rashness, the priest, when he departed, imprecated the Lord, that by a worthy vengeance he would avenge the contempt of his Martyr. And without delay; behold unexpectedly fire came and blasted on every side both the standing crop and that which had been reaped, and so great was the force of the burning stubble, that the rustics themselves fled from the field! And it happened, that those who, the fruits being safe, had been unwilling of their own accord to cease from work, all things which they had being lost, ceased unwilling.

[177] Something similar, the same priest going along the way, for the same cause two others punished. we have learned was done on the Assumption of the ever-blessed Virgin Mary, namely two, a rustic and his wife, reaping in a field. For by a zeal of religion the priest forbade them, saying: To this day honor is due on account of the Assumption of the Mother of God. But it was the second feria. The rustic therefore said, Yesterday on account of the Lord's day it was not lawful to work, and again today we ought to be idle; what is this doctrine ^g, which bids men cease from necessary good things? When therefore shall we see our fruits gathered? I think you envy our advantages. And when he now wished to open his mouth to blaspheme, and the vehement reaper brandished his sickle with frequent strokes upon the stalks; wonderful to say, suddenly extinguished he fell into the furrows, and held the sickle in his right hand, but the crop in his left, as it had been cut off, so strongly, being dead, that it could be taken away by none. But the unhappy woman, his companion in the work, was not indeed punished with death, I think, because she was set under the obedience of her husband, but yet did not escape without penalty and confusion. For following the lifeless body of her husband to the church, she too could not shake off the sickle and the crop from her hands, until before the people and clergy this argument of the unlawful working should be proved. The man therefore being buried, the people departing with fear, the woman too was loosed. But from this deed the people was taught to exhibit greater reverence to the Mother of God, and greater celebrity to the other feasts.

[178] Nothing terrified by the threats of the Ruthenians Meanwhile the Ruthenians ^h, the faith and conversion of the people of Stettin being known, and that they were thoroughly strengthened in Christianity, turned themselves away from their fellowship; breaking off all commerce and the mutual dealings of merchants out of indignation, as if they ought not to communicate in such things with a people now of another faith. But these, very often called to the faith by many preachers, would submit themselves wholly to none; but, some sometimes believing, others did not believe, and, for the greater part living by pagan rites, choking the seeds of faith ⁱ as it were with thorns, did not suffer them to grow strong. But Ruthenia has the Danes adjoined. Furthermore to the Archbishop of the Danes Ruthenia too ought to have been subject. But the people repelling the Catholic faith, it is superfluous for the Priests to litigate concerning the boundaries of the Parish. The Ruthenians therefore, hatred gradually growing, began openly to be adverse to the people of Stettin. And first indeed to ward off their ships from their shores, then even to sink their ships utterly, and even by a common decree they decide to hold them enemies; commanding Bishop Otto (for they had heard that he wished to come thither to preach) that he should never touch their borders. For they said that he would find nothing among them but bitter penalties and most certain death.

[179] that he might go to them, But he, such a legation being received, silently exults within himself, prepares his mind for martyrdom, thinks to dispose all things, treats anxiously with himself whether it be better for him to go alone to such a banquet, or with many. But certain good and prudent men of Stettin were in the company of the Bishop at Julin, skilled in the places, provinces, and manners of each nation. These therefore the Bishop gradually sounded with questions, wishing to know whether in any way Christ would deign to lead him thither through them. unless they had been subject to the Archbishop of the Danes, But they, narrating to him many things concerning the origin of the Ruthenian nation, concerning the ferocity of their minds, the instability of their faith, and their bestial conversation, did not keep silent this too, that they ought to have been subject to the Archbishop of the Danes. Hoping therefore that it would be pleasing to him if they could be converted, and at the same time attending that it was fitting that by his license and permission he should come to preach in his parish, he directed Juvan the venerable priest from his own side and other messengers by ship with letters and gifts thither for the license.

[180] to whom he sends legates, But the Archbishop received the legates in the greatest joy and honor, and, having held them with much humanity, inquired much concerning the state, the doctrine, and the works of blessed Otto. But he was a good and simple man, a desirous hearer of good things, of no mean knowledge and religion, yet in outward things of Slavic rusticity. For even the men of that land are such, that in the greatest fertility and riches, by a certain general hardness, they all seem uncultivated and rustic. Cities there and castles without wall and towers, yet are fortified with wood and ditches. The churches and houses of the nobles are low and of a vile scheme. The pursuits of the men are either hunting or fishing, or the pasturing of cattle: for in these indeed all their riches consist; since the cultivation of fields is rare there. Furthermore in food or in the habit of garments they have little of elegance or beauty. Our middling ones therefore, in comparison of them, were glorious. But Juvan the priest seemed to be greater than the Archbishop himself.

[181] And since he was of a good mouth, answering composedly to all things, but he procrastinating the matter, he greatly delighted him, and nothing could be enough for him, whatever he heard concerning Otto. For fame for several years had held him known; and now indeed he began to glory and to rejoice more abundantly, that he had present his worthy and distinguished messengers, whose so great and so distinguished deeds he had before heard proclaimed everywhere by common fame. But concerning his legation he said that at present he could answer nothing, unless he had first consulted the princes of the Danes and the magnates through some delay. But Juvan and the legates, judging this long for themselves, ask to be dismissed, lest over their delay the Bishop should be saddened. He assented with benignity, and, sending letters, gifts, and a rather large ship, full of butter, a sign of love and friendship, to the Bishop, said; that by the counsel of the princes, through his own legates, he would answer concerning the word of preaching. Which whether he said by design, or simply, is not ascertained by us. For when for some days the Bishop awaited his messengers, from the parts of Alemannia, from the house of Bamberg, several messengers came, recalling the Bishop for great and necessary causes.

[182] But the Ruthenians provoke the Pomeranians with frequent assaults, a victory over the Ruthenians being obtained, and disturb the borders of the people of Stettin with armed ships. And when, once and twice repelled, they would not cease from war, the people of Stettin by common counsel began to handle arms, and again, they coming, with united forces to meet them. But what more? With so great a slaughter were the Ruthenians routed and so many of them reduced to captivity, that those who could escape brought no further war upon the victors. The people of Stettin therefore, having obtained this victory, ascribed the honor to the Lord Jesus Christ and to his servant Otto; no longer fearing the Ruthenians, but from captivity binding them to humble and quite unworthy compositions. The most blessed Otto therefore, all things being well completed for which he had come, The Saint returns to Bamberg. visiting all whom he could, made them a fitting farewell in the greatest gladness, retracing his journey to his see through the Duke of Poland and through his other friends. And so for some days gladdening with his gracious presence and dear glances the Duke, the beloved Poles his lovers, in the fullness of sanctity, gentleness, and grace, he so advanced himself, that on the vigil of St. Thomas, in the Cathedral church of Bamberg, in much desire and expectation of his own, as if returning with exultation from victory, he was received, the clergy and monks singing with all their mind and all their strength: Lord, receive me, that I may be with my brethren. ^k

ANNOTATA.

CHAPTER V. A fetid leper is covered with the precious furs of Boleslaus. Gifts are sent to the Pomeranians. The friendship of the Saint with Bela King of Hungary. The heroic constancy of his daughter Sophia in keeping her purpose of virginity.

Gifted with a noble garment by Boleslaus, Duke Boleslaus of Poland ^a and all the better men of the land were joined to him by the highest friendship; they sent him frequent salutations and letters, magnificently honoring him with their gifts, because they trusted that by his merits and prayers they could be much aided with the Lord. Other princes too and the rich from all lands, hearing the fame of his works, hearing of his alms, often sent him huge gifts, devoutly asking to become his associates and co-partakers of his zeal. On one occasion a nocturnal covering of wondrous price, made of silk, gold, and marten ^b fur, was among other gifts brought to him, and the very author of the gift, announcing that this was a sign of special friendship, earnestly asked that in remembrance of him he would deign to use it; and lest he should make objection over the wearing-out of the [fur]; he devoutly promises, this being worn out or a little consumed, that he would transmit another.

[184] But the Bishop, the garment being received, folds it and refolds it, and, diligently examined on all sides, commends it to his wardrobe-keeper. he shows that he greatly values it; Then to the bearers and legates, in the person of the sender, he reverently inclines, and gives thanks saying: Since this is the testimony of a great love; I too, in memory of the giver, will take care to keep it forever, so mended, that neither mice or any thieves steal it, nor moth demolish it or rust. But he had known and marked by their proper names all the paralytics, the languishing, the cancerous or leprous of his city, investigating by himself the manner, time, and quantity of their languor, and provided and cared fitting supports for all. Calling therefore his wardrobe-keeper: Take, he said, that distinguished and dear covering to me, and place it upon that paralytic, designating him by name, whom he knew handled [*] by long pains, teeming with ulcers and worms, whose stench the whole neighborhood shuddered at. He went and according to the mandate of the Bishop covered that most wretched man with the most delicate garment, all who had seen this marveling and being astonished.

[185] But there were several greater and nobler men, accustomed to receive such gifts from his hands, but he orders it to be carried to a foul leper, who, deceived of the hope of this, scarcely held their tongues from injury, saying; there was no need that lepers and paralytics be covered with marten furs, for whom certainly garments of sheep or hares could have sufficed. But there are some of the Bishops, who, if they should withdraw this garment from their body, would perhaps not deny that an injury was inflicted on their own blood, who, devoted to earthly wisdom, call such expenses folly, who, drawing their heart on the earth, strike heaven with their tongue; who have an earthly foundation, think their property is to be guarded by human defenses, heaping up the masses of towers and the inert bulk of walls at much expense, make light of spiritual fortifications. But the most blessed Otto had not that mind, he placed all confidence in the help of the divinity. Castles indeed and cities he sometimes prepared for earthly uses: but far greater was his care of churches and monasteries.

[186] A certain most skilled smith ^c, desiring to become known to the Bishop by his art, and the offered arrows to be turned into nails. brought a basket full of darts and arrows of diverse kinds, wondrously prepared for warlike work, that they should be kept in the cities and strongholds of the Bishop for future necessities. But the Bishop indeed gave thanks to the man, straightway repaying a worthy reward for the gift, but raising one with his own hand, which with a triple edge and long point, was terrible even to see: Why, he said, did you make this so long, so slender, so sharp? He; Such, he said, we make to penetrate cuirasses and shields. For by the impulse of the balista, such arrows suffer not a man to be protected either by shield or by breastplate. To whom the Bishop: I, he said, will bring it about that mortals shall not put to death themselves with these: and he orders all to be raised together, as they were in the basket, saying to the bearers: Carry these to abbot Hermann, asking diligently that, for my sake, he spend them in the service of the Lord, lest they be fitted for the deaths of men. But the Abbot had in hand a work, namely the roof of the Church of St. Michael the Archangel. The arrows therefore being received, he ordered the broad barbs ^d behind to be all rolled up, and, making nails for tiles of the most noble arrows, fitted them to the roof of the Church.

[187] Always intent on the Pomeranians, A certain one of his stewards, Rudolph, a good and prudent man, came to him on account of domestic causes: and when for explaining matters he tarried with him for some time, the Bishop, going out after his manner to visit the Xenodochium, passed through the steward's stable, and seeing two strong horses of elegant body, asks of his companions whose these are: but they say they are of his procurator. Well, he said, they are great and strong: certainly they have to carry the prices and redemptions of captives into the land of the Pomeranians. For he had heard that certain of his baptized had been captured in a city of barbarous nations. The horses therefore being taken, the steward, the matter being recognized, came to the Bishop; he intimates concerning his journey and his affairs, he demands back his mounts, which if he cannot have, he says he is impeded for all things. To whom the Bishop: Be not angry, I pray, I have thought of a certain gain and business: be my associate. Let us act together, that of the fruit and gain of the action we may rejoice together. About to send ten horses laden with cloths into Pomerania, I have need of your labor.

[188] All the cloth ^e therefore which is kept stored for our uses in the parts of Saxony, you will overlay with silver, he instructs his steward in a pious business. moreover all the moneys of the revenues of those same parts pertaining to us, which you can collect, all together you will carry to the fairs of Halle. For you know that noble, pure, and precious cloths are dear in the land of the Pomeranians, and are found at a thrifty market at Halle. Therefore whatever of the aforesaid money you can buy up of fustian ^f, and of purple, of frissatum, of fritsalum too, or of any other cloth of the best kind or color, you will bind into bundles, and, buying other glorious species and beautiful things, you will direct all by these beasts into Pomerania, partly as gifts to the greater men, but the rest, a cautious sale being had, as the price for the captives who shall be established to have been led into the barbarous nations. But if we can thus perform these things, as has been said, neither you nor I shall remain empty of fruit or without reward in the future life. For this cause I took the mounts. The man went, and because he was faithful, fulfilled all things not sluggishly as the Bishop had ordered. The more honorable are gifted, the merchant of Otto is praised, his market and sale were a marvel and example to the rude people, and all, seizing in emulation, bought the things at double, both from love of the Bishop, and also because they knew it was the price of redemption.

[189] The same he sends to Bela, All these things being explained to the Bishop's wish, he sends the same steward to the King of the Hungarians, that Bela ^g of blessed memory. Who, deprived of his eyes by his uncle King Coloman, with his father the gracious Duke, in the days of his adolescence, was afterward raised to the kingdom, and, endowed with the eyes of faith and the wisdom of mind, gravely administered the commonwealth of the Hungarians for several years, full of prayers, full also of good works and alms. Certain therefore of the strenuousness of Rudolph, whose memory be always in blessing, who was a sedulous minister to him for all the pursuits of mercy, he directed him with letters and gifts to the aforesaid King Bela, a great almsgiver, to prepare friendships and fellowship, and to kindle the holy man to the knowledge too and parity of pursuits in the works of mercy, to the desire of future expectation, to the joy of eternal life and beatitude.

[190] Bela therefore, the message being received and the letters of the Bishop, full of spiritual grace and divine consolation, being heard, to whom he is joined by a holy friendship. rejoiced greatly, and at the Paschal feast, which among the Hungarians, even on account of the greatest fertility of that land, is wont to be celebrated splendidly and delicately with much largeness of feasts, magnificently entertained the messengers of Otto, frequently asking of his life, conversation, state, and works, and he marvels at all things which he heard of him; ascribing it to great felicity, that he had merited to receive the knowledge of such a man through messengers, gifts, and letters. The days therefore being completed, when it was time to dismiss the legates, the King with much devotion commending himself to the sacred prayers of the blessed Man, multiplies gifts, sends golden and silver vessels and precious garments, moreover twenty pounds of refined gold, specially beseeching that he would deign to spend these on some divine uses, in remembrance of him. The Bishop therefore, the gifts and the gold being received, delaying nothing, offered this to blessed Michael, ordering an ornament of the Cross to be made of it in the name of the Saviour, and adds of his own a quantity of gold and gems, and, hiring a smith, fashioned a distinguished cross worth three hundred marks of silver, to the honor of God and the utility of the Church.

[191] But because mention of Bela the Hungarian King has fallen in, a few things concerning his daughter Sophia ^h, who in the purpose of virginity, Sophia the daughter of Bela, under the sacred veil among the sacred virgins of the monastery of Admont laudably dwells, although they differ from the purpose, are to be inserted; if perchance the Lord deign by this reading to make gain of any of the readers or hearers hereafter by her example. For she, before her marriageable years, was asked in marriage for the boy Henry, the firstborn son of Conrad King of the Teutons. Bela therefore, when, often asked, he had acquiesced to give her to him, and messengers had come on this account, Archbishops and Bishops, and other primates from the kingdom of Alemannia, that according to imperial magnificence she might be splendidly led to the nuptials: in this order, with this prayer, he directed her to the espousals; saying, Lord of heaven and earth, you see all things, but I see nothing. By your ordination, as you willed, Lord, I have been made blind. But you, seeing all things, behold the hidden things of hearts; you see present and future things indifferently. And placing his hands upon the head of his daughter, This, he said, Lord, is my only daughter: with this feminine offspring alone in your mercy you have blessed me. Her today, you being witness, you being invoked to our aid, I send to the nuptials; her, you accompanying, to the present messengers I commit, this condition being fixed between me and you, Lord God, that you never desert her. And, if perchance he who asks her for his son, the Lord Emperor Conrad, shall ever think anything of evil against her, hold her committed to you in your protection.

[192] But to the legates: Behold, he said, she is before you; given in marriage to the son of Caesar Conrad, take my daughter, lead her to your Emperor: and because my life itself is dearer to me than she, all that I have dear or precious I transmit with her. And he ordered all his royal things to be brought, his whole chapel with the relics of the Saints, with all its furnishings and utensils of gold and silver, with tents and pavilions, with the best beasts for the carrying of things, moreover gold and silver without any estimation, gifts for his son-in-law and daughter. And seizing the chest in which was the relic of blessed Blaise, he set his daughter upon this, then to the legates: Behold, he said, my daughter with her patron, in these words, as I have spoken, in the name of the Lord I commit her to you. Therefore the messengers departing, Hungary being now gone out from, when they had drawn near to the Tauern mountain of Carinthia, the Emperor Conrad, sending to meet them, had the lady with her maidens meanwhile placed with the virgins of the monastery of Admont, until at an opportune time, a solemn court being held, with fitting honesty she should be called to the nuptial sacraments. But the gifts and all the riches which had been brought with her he had brought to himself.

[193] he dying beforehand, And so, diverse businesses pressing on, which retard even the minds of Kings from their purposes, he was hindered from explaining the matter. The boy too, prevented by infirmity, the lady remaining in the monastery, was withdrawn from this light. Bela too rested in the Lord and his son Giso [*] succeeded him in the kingdom. Who, seeing the nuptials of his sister frustrated, sent messengers, that she be led back: but she was unwilling. A second time he sent and a third: but she refused to return. she herself in the nunnery of Admont, At last considering with himself that perhaps she was held by force by the rulers of the monastery, he began to be indignant against the place, and, unless she were as quickly as possible restored, to threaten destruction and devastation. But the most chaste virgin, in mind and body disposed to every good, desiring to please God rather than the world, thought to adhere to the sisters dwelling there, and, the doors of the cloister being opened, when the abbot had set it in her deliberation, to remain within or to go out to the messengers of her brother; she chose to remain within, and never to recede from the purpose of virginity. But the King, moved with excessive affection of brotherhood toward his sister, resolves to adhere to the virgins; when according to the greatness of this world he wished to exalt her, complained that she was held now by force, now by craft and ingenuity, and, counsel being had with his necessary men, prepares to go to free her with a strong hand. But great and prudent men, whom he had taken to his counsel, admonished the King not to go, and that war ought not to be quickly brought upon the kingdom of the Teutons without a cause of war. It was best to be done, that, a public person and honest company being sent, they should with honor and discipline demand back the lady. Which if she were inordinately denied, there would then be just causes of hostility.

[194] his brother Giso But what need of many words? Although with a grieved mind, the King heard the counsel. He sends one leader, a strong man his kinsman, a lover of his glory, and with him a great soldiery. And behold it was come to Admont. But the abbot and brethren, the multitude and power of the legate being beheld, see the matter carried on seriously, are disturbed, seek the defenses of prayer. Then going out to the legates, they sadly receive the answers of the tyrant; namely that they render the maiden, or experience the grievous enmities of the King of the Hungarians. But the abbot, in vain by threats, a man of worthy authority, knowing in all things and strong in mature counsel, in merits and religion the ornament and firmament of the monastic order, answered to the words of the legates in these few words: In this cause nothing has been done or shall be done by us wrongly. But today I would wish you to take care of your bodies, because you are wearied on the journey. Tomorrow's day will dispatch your business. And so with a sumptuous apparatus of feasts and much diligence they are ministered to. But on the following day the abbot to the legates: And what, he said, will you do, if your lady be unwilling of her own accord to come with you? Will you drag her away unwilling? Will you cast violent hands on her unwilling and resisting? For this is the extreme disgrace to kings and kingdoms, to be dragged by force to what they will not, and to be subjected when they do not wish, and to be delivered up to another's will or violence; I think this does not befit freeborn liberty.

[195] But they: So it is, they said, and we will both restore her to her liberty, and offer her not force but service as she goes. when he attempted to tear her thence. Finally, if, loosed from unworthy coercion, and restored to her liberty, whatever she shall choose by her own deliberation, neither you nor we ought to prohibit: and the most invincible King of the Hungarians will not be able to complain that his own sister of the same womb [*] was held indecently or against the honor of royal blood. The discourse pleased the Abbot and the brethren, and, coming into the atrium of the Basilica before the doors of the cloister, in which the holy virgin dwelt shut in with her fellow-virgins, they made two groups, apart the legates and soldiers and much people who had come to the spectacle, and apart the Abbot with the brethren. The posts are unlocked, the cloistral doors are opened, the queen is asked to go out to the messengers. She refuses; saying that she had nothing to do with them. That by the law of the place she would not, unless death be undergone, cross the threshold of the door. She is taught therefore what opinion and reasoning had been settled between the Abbot and the legates concerning her. That she ought to go out from under the cloister into the open, to become free, to be loosed from coercion: but that for the rest it should be placed in her discretion, what way she should choose for herself.

[196] But she, bearing a manly mind in a feminine body, The heroic constancy of the virgin, when she saw that it was so necessary, and that the dispute could not otherwise be decided, her foot being set on the threshold: Behold, she said, holy Mary my Lady, my patroness, mother of my Lord Jesus Christ, my spouse, saving your grace and peace, you leading, you accompanying, I cross your thresholds; you helping, you protecting, soon to return; to you I commend my cause, Virgin of virgins: and you, blessed Blaise, Martyr of Christ, patron of the people of Admont, Lord and ruler of this place, who received me, commended to you by my parent, by divine ordination into these your roofs as a pilgrim; I beseech, do not forsake me. These said, the virgins wept, all the brethren wept. She goes out, with modest and slow step tending into the midst. The legates stood immovable, only offering and stretching forth garments and purple and precious gems, brought to her for the adornment of the world, to allure the mind of the queen. All therefore who were present stood unmoved, eagerly watching and awaiting what she would do, none approaching her. But the sacred virgins stood, weeping and praying most ardently, greatly fearing lest they should lose so great an ornament of their fellowship. And so, when, set in the midst, she had sufficiently shown to all her liberty and absolution, turned to the messengers, the virgin Queen, modestly inclining, bids them farewell.

[197] Then by the way she had come, returning to the sisters, received with the applause of all. with a clear voice, exciting much compunction in all, she began to sing: The kingdom of the world and all the adornment of the age I have despised: the other virgins singing in response, who awaited her standing on the threshold; the monks singing in response likewise, and following her in joy and tears as far as the entrance of the door. All the people too gave voices and praises on high, giving thanks to God, that a noble and tender virgin had with so manly a mind cast off the delights of the world. The messengers too, no less than the others, magnified the Lord, and confer on the monastery all the ornaments or garments which they had brought her for the use of the world; and bidding the queen farewell, and commending themselves to her prayers, in peace and joy they return to their Lord; relating to him the things that had been done. The King therefore was mitigated, ceasing further to recall her from her purpose. By this brief digression therefore we shall have consulted the utility of posterity. But let us return to our purpose.

ANNOTATA.

* elsewhere, affection.

* elsewhere, Geisa.

* Or is it not "of the same womb" (coüterinam)?

CHAPTER VI. He recovers divinely for the consecrating of a monastery. Broken by age and labors, most holily dying amid the works of mercy, he is praised especially by them in the funeral oration of Imbrico.

At a certain time, ^a while the completion of a certain monastery awaited its dedication, and all things About to consecrate a monastery, which the reckoning of this office demanded in corporal and spiritual matters had been sumptuously and diligently prepared, all being set in expectation, the aged Bishop labored with a trouble of body, and was so weakened, that, having no strength at all for the work of consecration, a messenger being sent, on the vigil of blessed Giles, he resolved to transfer the dedication to another time. But because all things were prepared and to eager minds all delay is hateful, the church began to be disturbed with a double grief, namely for the languor of the Bishop, and for the frustrated desire of the awaited consecration. Wherefore they send not empty prayers to the Lord, earnestly asking strength and health for the Bishop. Therefore at midday time, lying in his bed and a little pressed with slumber, he recovers from the disease divinely. the Bishop sees a boy playing and dancing before him through sleep, and frequently singing a verse of the Psalm: Into the House of the Lord we will go rejoicing. But awakened, he found his limbs, before sick, strong and vigorous. He raises his body, feels that the grace of health has returned: he summons his chamberlains, changes the interdict of the consecration, and on the next day of St. Giles, as before he had wished, in great joy of the whole church he performs the dedication, the Lord ministering strength to him.

[199] But after those times, his strength of body being exhausted as much by diseases ^b as by age, Broken by age and labors, he began day by day to be dissolved, and by the labor of continual infirmity to tend to the end of his labors. And so, when, the languor pressing him more sharply, he hoped soon to migrate to the Lord, that work of alms always friendly and accustomed to him he exercised the more ardently, the more it was established to him that it would not be granted him to exercise this long. All the places therefore, all the houses and courts set around, nay the whole city, by his will and command, was filled with the poor and pilgrims. There were present long trains of widows and orphans, multitudes of clerics and monks entering and going out at the blessed business of the pious merchant, now preparing to depart, to the last fairs; I would call them sacred; in which for earthly things he bought heavenly, for temporal eternal goods. There boiled indeed about his bed the holy businesses of heaven and earth, and Martha always solicitous and troubled about many things, and by an innumerable office of kindness, nor now, languid and near to death, did she cease from her very many works for the sake of the one which she knew to be necessary. For with the abbots and provosts, with his procurators and dispensers, he arranged concerning all things; his churches and monasteries and lodgings he set in order by an intimate reconsideration, and to each, as seemed opportune, he supplied expenses and necessaries. You would now have discerned a rich and fruitful olive tree, richer than its accustomed richness, and laden with most copious fruits, wholly inclining itself to the hands of those plucking.

[200] And truly, it is very wondrous, that this inexhausted ark of benignity, which for so many days and years before had continually lain open for bestowing, could still in so little a time have so much to bestow. O Martha, Martha devout of the Lord, when or how would you feel want? For who of givers, giving all things to the Giver, was ever made needy? But meanwhile the languor more and more pressed the struggling spirit, and all things being duly disposed, whatever he could afford to those who should live after him; a suppliant and pure confession being premised, that gracious and sacred soul being anointed with the placid and sacred unction of holy oil, he received the propitiable viaticum, the body of the Lord, and, that his always familiar college of religious men, both monks and clerics, standing round, devoutly commending his contest to God with psalms and prayers, he exalted to heaven a soul full of good works and alms, he most holily dies. full of honor and grace. What more? The whole city wept, young men and virgins, old men with the younger: every order wept, every religion wept, rich and poor, nobles and middling with the rustic common people, all mourned their father taken away the more bitterly, the more dearly he was loved by all. Monasteries and churches set far or near; the magnates and captains of the province, roused by the fame of his death, flowed together from every part: judging themselves ungrateful and inert, if they were not present at the funeral of him whom they had so greatly loved, or if they rendered not the due honors to so great exequies.

[201] Imbrico, Bishop of Würzburg, There came too Imbrico of ever sacred memory, Bishop of Würzburg, a distinguished and prudent man, preeminent as much in the elegance and genius of eloquence, as also in wisdom. He came, I say, a friend to the unwelcome exequies ^c of a friend, and to the grieving and most ardently weeping church, by mourning and grieving himself he increased the mourning and grief. For now through the whole three days of his falling asleep the clod of the beloved body was carried about through all the churches, with continual sacrifice, indefatigable prayers, and many largesses of alms, his blessed soul had been commended to God by all. On the fourth day, when it had been come to the place of the tomb, the Bishop celebrated the commendation, and, amid the solemnities of the Masses, which for his beloved father and friend, with much intention, he devoutly performed, turned to the mourning and grieving multitude, delivered a brief indeed, but full of the sweetness of grace, discourse, thus saying:

[202] with a funeral oration, What now will be done, what will be the counsel? Martha is dead, behold where she lies. Who therefore henceforth will receive the coming Lord Jesus into this castle? Truly she is dead, dead is Martha, who was wont to receive him. Dead is the hostess of the Lord Jesus Christ, who afforded lodging to him coming, but also set the table. Alike benignly and liberally was it ministered by him; save that he not only ministered to Christ, but was minister and host and receiver of the Christians. Who will stand in his place, who will fulfill the turn of this ministry? Who, I ask, will do the things which he was wont to do? To all grades, all orders, all persons of the Church he was very useful. Behold, he is dead, that I may say truly, the servant of the servants of God. What will you do, monks? What will you do, clerics? What will you do, poor and beggars? Who will restore to you your mother? Where henceforth will you seek those maternal breasts, where the maternal affections? But you can seek everywhere; I declare to you, nowhere will you find them. For the ages of his time (I say it confidently) had this one, this only man of so great mercy. For, to be silent of his other virtues, which were very many and distinguished, in mercy and the works of mercy he was so great, that I can equal to him none at all of all known to me.

[203] But what shall I say? I grieve, I say again, I grieve the lot of those He compares the Saint to Martha, who were wont to flee into this bosom of mercy. I grieve, to confess the truth, the lot of my very self, and, so to say, I pity myself and am deservedly troubled with grief. For much of defense, much of solace I have lost in this friend. For he, convenient, opportune in fellowship, was a great defense to me. With him faithfully and safely I was wont to communicate all my cares, all my businesses or weightier counsels ^d. He was to me, to say it briefly, in all opportunities my great supporter. Of myself certainly I speak; for the whole order of my name, namely the pontifical order, this companion being taken away, will deservedly mourn. He was to us a gem, an ornament, a splendor. For he illuminated our assemblies in councils or courts with the rays of his virtues. In him, so to say, as in an old book, we saw how we should live, or what should be done. For holy examples, holy actions instruct more than words. But this doctrine, O grief, is rare in men: however many we are, we strive to edify our neighbors more by eloquence than by example. But he both by eloquence and by example, said and did. Who with an even mind can bear such a Martha taken away from our midst? But I go to higher ones.

[204] His death certainly, O Roman Pontiff, head of the most sacred Church, especially extolling his works of mercy you will feel; and you, ruler of the world, King of Alemannia …, Roman Emperor Augustus, will experience the fall of this Bishop. Both, most great ones, are punished with a great loss. For that great ambidextrous Ehud has fallen for you. He has fallen who used each hand for a right hand, the distinguished leader of the Israelite nation. He has fallen, I say, who was powerful and industrious, and with prone will to render to Caesar the things that are Caesar's, and to God the things that are God's. Not for you, O Imperial majesty, not for you will another column quickly rise up, on which you can so confidently lean. For he supported you not only with riches and secular prudence, but, what is greater than both, with sanctity. With sanctity, I say, and the merits of virtues he supported alike the Emperor and the empire. For justice and sanctity are in his right hand. No small thing has been done, no small change is this in the Church of God. Not therefore lightly is the death ^e of such a man to be borne. Where henceforth shall we find such a genius, such a prudence, such a goodness? But let us return to the monks, let us return to the spiritual people, their losses make lamentations for us.

[205] as chiefly extolling. What will become of them? What will become of the monks and poor, who were wont to look to these hands? You mourn, I see, and you weep our Otto; and certainly not undeservedly. For to you he has fallen, from you he is taken away. For you indeed, O monks, are specially the people of his pasture and the sheep of his hand. He indeed it was who from the abundance of the rich of this world was solicitous to supply your want. He with a great example of authority was wont to glory, saying: Despoiling the Egyptians, I have enriched the Hebrews. For truly holily and religiously he extorted many things from the secular, with which he might relieve the penury of the spiritual. By a holy and religious fraud, so to say, he circumvented the rich, that they might make alms sometimes not thought of; for he was resourceful in divine gains: for the hand of the Lord too was with him. O how many rich with all their riches he transferred to the spiritual life! Whatever of persons, whatever of things or works he could take from the world, he fitted to God, under pretext of piety and mercy. What more? His mercy was above all his works; the mercy of God was always before his eyes.

[206] The last prayer, Pray therefore, most beloved brethren, pray more attentively, that he himself too today may obtain mercy. Pray that that most blessed soul, whom he believed, whom he hoped, whom he loved, may in reality today receive the mercy of God. For he received not with deaf ears that Gospel saying: Blessed are the merciful, for they shall obtain mercy. And; Be merciful, as your Father also is merciful. But no one can be merciful, who was not also humble. Every merciful person therefore is also humble. Whence we can well infer, that he had a true humility of spirit and one proved before God, who was of so great mercy. By the intervention therefore of the blessed Mother of God Mary, to whom he was always devout; by the intervention of blessed Michael the Archangel, whose church he is today seen the repairer and exalter, whom he chose as patron and preserver both of his body and his soul; and by the intervention of all the blessed spirits, may his spirit obtain the divine mercy. By their merits, I say, and those of all his Saints, if anywhere, as is of human frailty, his so great works, his so great mercies and good deeds were tickled or stained by human praise or the intention of human praise (for nothing is pure enough before the supreme judge) I ask, I pray, pray more attentively: let us all pray together, that he himself may deign to blot out this, to take this away, who takes away the sins of the world, the Lamb of God, our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns God forever and ever.

[207] and the lament of all the Orders. But with how great a vociferation, how great a bellowing, how great affections and tears all answered Amen, cannot be said. Thus therefore, the Mass being finished, in the place where it is seen, in the church of blessed Michael, Counts, Margraves, or any other nobles vying in bearing his bier, raising the sarcophagus, or doing devoutly with their own hands, in the manner of workmen, the other things which were there necessary, his body was buried. In the year of the Lord's incarnation 1139. ^f On the third of the Nones of July, happily. Amen.

ANNOTATA.

THE SECOND LIFE By the author, if we are not mistaken, Ebbo the monk. From a manuscript of the Paulina Library at Leipzig, never before published.

Otto, Bishop of Bamberg, Apostle of the Pomeranians, in Franconia (S.)

BHL Number: 6396, 6400, 6401

BY THE AUTHOR Ebbo.

PROLOGUE.

Everything that we do, we ought to fortify by the custody of humility; because, blessed Gregory testifying, he who gathers virtues without humility carries dust in the wind: and whence he is seen to bear something, thence he is more grievously blinded. About to write therefore the deeds of our most pious father Otto, which I heard from the mouth of the truthful and God-beloved Priest Udalric [*], I ask the readers, into whose hands perchance they shall come, not to ascribe this to arrogance or rashness: but, God being witness, let them know that I, only charity urging, since I cannot deny my voice to my breast, bring forth these things humbly for the knowledge of posterity. For whose even stony breast would not the most flagrant desire of this blessed Father move to compunction, with which, like a most officious nurse, he ceased not to cherish all the faithful of Christ? Who without tears could recall to memory how he wholly, like a seraph, burned to propagate the celebrity of the divine service? How he hastened to offer to the servants of God all things which he could snatch from the world? How he dilated the glory of Christ, not only in the Teutonic regions, through the many monasteries and hospitals which he built, but also in foreign and far remote borders of the barbarians, with a wondrous fervor of devotion, sounded the trumpet of the Gospel, and merited to be called in our times the Apostle of the Pomeranian nation? Which how much it is established to be unusual in these days, the more it is to be embraced in him, and honored with all praise. Now therefore let us see whence so great a light of the Church proceeded, and by what order he came to the summit of the pontificate, let us open by a faithful relation.

ANNOTATION.

* By these words and from the like characteristics expressed in the course, we have shown that Ebbo is depicted in the preliminary commentary, which could be further demonstrated at length from Andreas, who repeatedly cites him; although we would not dare to assert that this life is entirely Ebbonian, since it rather seems somewhat contracted by another monk and thus compiled on the occasion of the canonization, and augmented at the end with additions which can scarcely be Ebbonian. This prologue whoever wrote the life published by Jaschius under the name of Andreas, inscribed to Benedict Bishop of the church of Cammin, saw, but interpolated it with a catalogue of the Abbots from the time of the foundation until the times of the most holy Otto, those things being studiously suppressed which could render manifest the author of the work, whom he everywhere describes in the earlier part of the first book; some things being inserted from elsewhere, which are not found even in Gretser's Andreas, but which are not of such value as to merit being more minutely observed, as not greatly pertaining to the history. For the rest, incredible difficulties do those more recent writers bring, so gradually involving matters, that the greatest thanks would be owed them, had they transmitted to us the works of the first writers untouched.

THE FIRST BOOK

CHAPTER I. St. Otto, noble by origin, becomes the Chaplain of the sister and niece of Emperor Henry IV, and by him Chancellor, then is named Bishop of Bamberg, and is led to his church.

Noble by birth, Therefore the blessed Otto was sprung from the province of the Alemanni, of a noble stock and of parents free according to the flesh ^a, the father called Otto, the mother Adylheid. Who both, giving heed to simplicity and gentleness, brought upon no one violence or oppression, nay rather, devoting themselves to pious works and almsgivings, merited, by the nod of God for the consolation of the Church, to beget this elegant son. Who, his tenderer infancy being run through, grave and modest, imbued with letters, as soon as he reached the years of understanding, began in a wondrous manner to abound with the spirit of wisdom and understanding. But also by the gravity of his morals and the brightness of his modest habit, he was acceptable and honorable to all.

[2] It happened by chance in those days, that the own sister of Henry IV the Emperor, Judith ^b by name, Chaplain of Judith in Poland. was joined in marriage to Boleslaus Duke of the Poles. To whom he, adhering as a most faithful Chaplain, came to Poland, and there in a short time learning the speech of the nation, and devoted to the service of the aforesaid matron, bore himself prudently, until he was made very great and renowned in that region. But the nobles too and powerful of the land vied in offering him their sons to be instructed. And thus, God directing all his works, he began to be not moderately rich, in possession of silver and gold. For he spent not on the sportive and vain enticements of the world the wealth gathered by wisdom and fidelity: but, as a prudent man, knew both to keep his property, and also wisely to spend it. The Lady Judith too, to whom he afforded familiar companionship, frequently through him directed various and most magnificent gifts to her brother the Emperor, as one who had none among those obeying her more excellent in faith and morals. Which office of legation he discharged with such authority and circumspection, that for this he seemed admirable even to the Lord of things himself.

[3] But rather often making passage through the monastery of Würzburg, At Würzburg he founds a hospice. he was reverently received by the religious abbot of that place, Henry ^c by name, as a man of graver person, and was benignly treated with the due office of kindness. Of whose benevolence the man of sagacious mind not unmindful, and hearing that there was there great penury of victuals, as he wholly abounded in the bowels of mercy, grieved for their want. And because charity works great things if it is charity, but if it refuses to work, it is not charity: from the wealth granted him by God, he built there a hospital, for the reception of pilgrims, and this first gift of devotion from the treasure of good will he exhibited to Christ. Thus the good tree, about to germinate very much fruit, burst into flower, and, as it were the first-fruits of his field, brought them to the altar of the true Priest, that he might receive the hundredfold in this age, and in the future eternal life. A plainly good beginning, which a best end followed.

[4] After the death therefore of the venerable Lady Judith, Then serving the niece of Caesar, returning to the Teutonic regions, he went to Regensburg. Where, adhering to the Canons in the service of Christ, by the modesty of his reverend habit and the discipline of a probable life, he was to all a love and example. At that time the abbess of the Lower monastery, of great reputation, inasmuch as the niece of Henry the Emperor, was held a worker of virtues. Who, discerning the elegance of his person and manners, and hearing him a man of great counsel, without delay calling him, constituted him, like another Joseph, the dispenser of her affairs and of her whole house, and he, with accustomed gravity and industry, governed all things with faithful devotion.

[5] Meanwhile Henry the Emperor, about to celebrate a certain one of the chief feasts at Regensburg; turned aside to his niece the abbess. by him he is made Chancellor, In whose service, seeing a man of such authority and reverence, he began to marvel and be delighted at the sagacity of his mind, and turned to his kinswoman, said: It is opportune, sister, all his friends solacing him at this feast, that you too render me some service of charity, on account of the bond of consanguinity. She humbly answering: Command what you will, Lord, my King: for it is not lawful that I should turn away your face. The Emperor subjoined; I ask nothing else, but your Chaplain Lord Otto, full of the spirit of wisdom. For such a man our commonwealth has as necessary. Which heard, the abbess, although she bore ill the departure of her most faithful confidant, yet could not contravene the majesty of the Emperor. And calling him, and rendering the due thanks of his ministry, not without tears testifying her pious love, she assigned him to the Prince. Taken up therefore, by the nod of God, into the royal court, the man of all industry and religion so bound to himself the most prudent Emperor, by the nobility of his morals and the piety of his faith, that, embracing him as an only son, he set him as his intimate confidant and the guardian of his head all his days. For he made him Chancellor too, and whatever precious or dearer things he had in the palace, he committed to his faith.

[6] and is set over the fabric of the temple of Speyer. At that time the most glorious Emperor Henry was building that great and admirable edifice of the church of Speyer, for the veneration of the perpetual virgin Mary, of whom he was a special foster-son, with royal magnificence. But the masters of the work, acting fraudulently and without the fear of God, consumed a great quantity of money on their own uses, so that frequently, for so wondrous a work, the money itself was lacking. Whence the Emperor, calling his familiar confidant Otto, committed to him the mastership of the whole work, as one whose wisdom, proved by all, was fit for dispensing even greater and more arduous things. Who, sagaciously and providently attending to the committed work, for he knew, according to the Apostolic mandate, that carnal Lords are so to be served as God; frequently returning to the royal court, faithfully resigned to him the money which remained over from the appointed work. Moreover, as an indication of his ingenious diligence, he offered to the Emperor for consideration an even measure of the windows of the church, prudently disposed by himself. For which constancy of a most sincere faith, he rendered himself so acceptable not only to the King, but also to all the nobles, that they gave thanks to God that they had come to his knowledge ^d.

[7] The Emperor Henry therefore, the faith and prudence of the pious Otto being recognized, addressing him more secretly, inquired whether he could sing the psalter by heart. Caesar's psalter, He answering, even that he could; the Emperor commanded him to sit beside him, and, others being removed, was free for psalmody with him, as often as he could be expedited from business. For he was so imbued with letters, that the charters sent him by any could read and understand by himself ^e. But the codex in which he chanted the psalms was, by the frequency of handling, wrinkled and quite darkened. Which the pious Otto seeing, the Emperor being absent, stripped the codex of its old cover, and, having bought a new skin, and fittingly covering it, replaced it in its place. Coming therefore afterward the Emperor, and not knowing what had been done, demanded the psalter from the chamberlains. But they troubling themselves to seek it, while, lying before the eyes of all, the codex, stripped of its old bindings, and adorned with new coverings, is not recognized; there is running about here and there, nor is anything found.

[8] At last the Emperor: Call, he said, my Otto, he takes care to have it graciously renewed; and inquire of him. Who being set before him, the Emperor demanded the Psalter of him. But he, quickly raising the book lying before the Emperor: Behold, he said, before the eyes of all it was here, where too it was always replaced. And the Emperor: Who, he said, renewed this with so bright a covering? But he said: I, Lord. Which heard, the Emperor, The Lord lives, he said, as you among the other monuments of your diligence have illustrated my Psalter, stripped of its old covering, with a new cover: so I too will exalt you, stripped of the tunic of poverty, with a new summit of honor. And thereafter he sought an opportunity how he might promote him and gird him with the pontifical mitre. And not long after, the ring with the pastoral staff of the Bishop of Bremen ^f was brought to the royal court. For at that time the Church had not free election, as afterward under Henry V, Pope Calixtus of pious memory mediating, was done; but when any Bishop had entered the way of all flesh, soon the Captains of that city transmitted the ring and pastoral staff to the palace; and thus by royal authority, counsel being communicated with the courtiers, he constituted a fit Bishop for the bereaved people.

[9] And so when, as we have said, the pastoral staff and ring of the bishop of Bremen was offered to the Emperor, then that of Bremen, soon he, calling the uniquely beloved Otto to himself, delivered these insignia to him to be consecrated. But after a few days again the ring and pastoral staff of Robert Bishop of Bamberg was transmitted to the Lord Emperor. then Bishop of Bamberg, Which heard, many nobles, and distinguished as much in knowledge as in riches, flowed together to the royal court, who attempted to procure one of these for themselves by prayer or price. But the Emperor, rejoicing that he had found the occasion of honoring his intimate confidant Otto, as he had wished; rendered all who especially strove to obtain the episcopate of Bamberg suspended by a shrewd ambiguity of answers. And so it happened, that, proceeding at the twilight of a certain day from the royal court, and stopping a little on the threshold, he heard certain little boys, skilled by natural wit, mutter to one another such things: The Emperor does not act well ^g, who disposes to sell that noble episcopate of Bamberg for a price. Why does he not rather assign it to his faithful lord Otto, in whom is an angelic aspect, a reverend habit, religious morals, singular eloquence, admirable prudence and magnanimity? Him, conspicuous with all piety and modesty, it befits to be the pastor of the peoples. Hearing these things the Emperor was made cheerful, and, recalling the prophetic verse of the eighth Psalm; Out of the mouth of infants and sucklings you have perfected praise; he gave thanks to God, that he saw his will confirmed by this testimony.

[10] Nor is it a wonder that an infantile age extolled him with such heraldry. He is designated on account of his excellent gifts. For at that time, as also afterward, he was of such benignity and such affection toward all, that no one of those dwelling with him was found who did not love him from the heart, and acclaim him a true servant of God. But both the modesty of his habit and the perspicuous authority of religion so shone in him, that no one, he being present, dared to bring forth anything unbecoming, or apt for laughter, either in word or in deed; but when he entered the royal court, soon he wiped away all intention of former wantonness with the strong hand of gravity. But the Emperor directs honorable legates to the clergy and people of Bamberg, announces that he has provided them a fit pastor chosen out of thousands; and declares that the Captains of the city should meet him at Mainz at the Lord's nativity. All are gladdened at this message, and straightway Egilbert the Provost, Adelbert too the Dean with Eberhard of pious memory, then Provost of St. James, but afterward of the greater church, the elders being taken and any more illustrious persons, meet the Emperor at Mainz at the agreed time.

[11] The people of Bamberg solicitous for a pastor, But meanwhile the Clergy and people of Bamberg, now long deprived of the episcopal benediction, in no way ceased from prayers: but gathered in unanimous devotion, on the Sunday next to the Lord's Nativity, in solemn procession with the relics of the Saints, they ascend the mount of blessed Michael the Archangel, and there, celebrating the solemnity of the Masses with the highest sweetness of compunction, they entreated the divine clemency, that through the highest minister of his see, who always comes to the aid of the people of God, being propitious to them, he would deign to grant an acceptable Bishop. Whose prayers and vows, how they penetrated the most secret ears of God, even today and at the consummation of the age it is openly given to understand; because he destined for this Church such a Bishop, as far surpassed all his predecessors by the prerogative of his merits: whose memory in every mouth shall be sweetened like honey, and like music at a banquet of wine. For divinely indeed he was directed to this place, which, almost collapsed, he wondrously, God cooperating, repaired, and so nobly augmented with interior cult, that as long as this world shall roll, his laudable merit shall always receive increase.

[12] From Caesar they receive St. Otto. And so, the Captains of the church of Bamberg coming, the Emperor received them benignly, and, they being called before the Princes, said: How much I congratulate the profit and honor of the church of Bamberg, note hence, that when so many persons of great and high blood attempted to buy this episcopate from me at a price, I preferred rather to choose for you him who in faith, morals, wisdom, and religion excels all. And calling the pious Otto, he demanded back from him the ring and pastoral staff of the Archbishop of Bremen. And he without delay resigning these, the Emperor said: For a long time now I have approved you faithful to me and useful above all. It is time that I too should respond to your faith with a worthy largess of my munificence. Receive the noble episcopate of the church of Bamberg, which many indeed strive to procure for themselves by moneys and gifts; but I, all those being spurned, have resolved to illustrate you alone with the pontifical summit.

[13] His lowliness of mind, Soon the pious Otto, falling on his face and with tears showing himself unworthy of so great a summit, by the command of Caesar himself is raised by the nobles, invested, though much refusing, with the ring and pastoral staff, and as much as he confessed himself unworthy, so much was he asserted worthy by all. And in a wondrous manner all the multitude which was present acclaimed at his election, one will of all, the same vows, and the same opinion, that Otto was most worthy of the episcopate, that the church would be happy which should enjoy such a Priest. What more? It was not lawful for the pious Otto to do otherwise than the Emperor and people, the Lord willing, constituted. And so the Emperor, commending him to the clergy and people with affectionate sedulity; Behold, he said, the elect and God-worthy Bishop. Receive him as my bowels, knowing him probably instructed in all divine and human knowledge. For, to confess the truth, from the time I ascended the throne of the kingdom, by God's largess, in our chapel I remember not to have seen a man more excellent in honesty, prudence, and every kind of virtues.

[14] To this Berenger Count of Sulzbach, who ever had an ill will toward the good, praised by Caesar's elogium. muttering; Lord, he said, we know not who or whence is he whom you assign us as Pastor. To whom the Emperor: If you ask whence he is, he said, the church of Bamberg is his mother; but I am his father. And the Lord lives, whoever shall harm him, touches the pupil of my eye; and whoever shall attempt to depose him, will also deprive me of the throne of the kingdom. Him, believing him elected by divine judgment, I offer you as a worthy Bishop. For what he is, or how great grace abounds in him, you will take a more evident experiment still. These said, all with voice raised on high sang praise to God; the clergy and people resounded with affectionate voices, praying prosperity for him divinely. But the Emperor, more secretly informing him of any necessary things with paternal diligence, detained him for some time ^h in the palace, and, heaped with the best gifts, destined him for the church of Bamberg. But the pious Otto, much commending the life of dear Caesar to Jesus, set out on the journey with his own.

[15] And when, the journey being measured, he had come to a village called Ampharbach, To the church, there meet him any of the more eminent and honored of the people of Bamberg, and with a great concert of exultation, receiving their most longed-for Father, vied in outstripping one another in the sedulity of due service. But he himself, having advanced a little from that village, when he drew near the city of Bamberg, to show examples of true humility and unconquered magnanimity, shaking himself off the horse on which he sat, and loosing his shoe, enters the city barefoot. But it was then a snowy winter, and most rough with glacial cold, and that Blessed man, glowing with the fire of divine love, in his inmost parts with manly constancy bore the horror of so great a cold, so that, walking barefoot through the longest tracts of the way, he was to all a marvel and astonishment for this.

[16] Therefore on the Purification of the holy Mother of God Mary, the pious Otto visiting his Chair, barefoot in winter he is led. the Clergy and people of Bamberg, united in unanimous devotion, met him before the gate of the city, and with solemn apparatus and sweet-sounding song, as was fitting, leading the new Pastor into the house of the Lord, with tears full of spiritual joy, gave thanks to God. And when, after the due joyfulness of the devout reception and salutation, he had gone to the episcopal house, his feet had stiffened with excessive frost, so that the blood running drop by drop urged that they be warmed with tepid water ⁱ. Whence also afterward he was often tortured with a most vehement pain of gout; but there was in him an admirable fortitude of patience and vigor of mind, and so great a force of the love of Christ, that for this he by no means ceased from the work of God.

ANNOTATA.

CHAPTER II. He receives the deferred gift of consecration from Pope Paschal, and, gifted with the use of the Pallium, is commended to the metropolitan of Mainz and to his church. His stupendous munificence in founding and restoring monasteries.

He defers his ordination, But knowing that truthful proverb: the inheritance to which one hastens in the beginning will in the end lack blessing; he deferred the grace of his consecration a long time, that is, for three years ^a, that he might afterward administer the care of the episcopate undertaken with a knowledge of interior and exterior things so much more perfect, the more instructed he should come to it from time. There augmented too the cause of this delay the sufficiently lamentable confusion of the schism which was then in the kingdom. Because Ruthard ^b, the venerable Archbishop of Mainz, as if a rebel against the Emperor, and for this driven from his Chair, was already tarrying in Thuringia for eight years; very many too of the Bishops in the Teutonic parts had been punished with the suspension of the priestly office. Whence the pious Otto desired to obtain the grace of his ordination from Pope Paschal of most dear memory, knowing by what privilege of affection the church of Bamberg was from its founder Emperor Henry first obligated to the Roman See, as an only daughter to a mother. For this therefore he sent letters of this kind through faithful and honorable messengers to the Apostolic Pontiff.

[18] writing to Pope Paschal To the Lord Apostolic Paschal, worthily exalted by the prerogative ^c of his merits and the sanctity of his morals to the summit of the Roman See, Otto by the grace of God elect of Bamberg, with all devotion, most prompt prayers, and service as voluntary as it is due. Because at last, the Lord pitying and governing the ship of his Church, after the cloudy tempests of errors, the light of serene truth has shone forth to the western Church, before all things and above all things desiring your Sanctity to know, that in all things we have obeyed your Legate, namely the Bishop of Constance, and with the utmost devotion, all things which through him we were taught, we have partly performed; partly, if life be given, are prepared to perform. Wherefore, cast down at the footprints of your feet, we earnestly demand, that you patiently hear the servant of your Paternity. Since, the world being now set in wickedness, when scarcely any man or place is trusted, no small straits torment us, for the execution of our ordination. Accordingly doubtful and anxious, and most like a shipwrecked man in the waves of cares, with the Prince of the Apostles, whose place you hold, I cry to you: Lord, save me. And to conclude the sum of our cause in a few words, in this hour and power of darkness, You alone do our eyes regard; to You we are prepared to keep due obedience; with You we have resolved either to stand, or for You to go into prison. To your authority therefore we desire to lean with our whole mind; command what you would have us do. If you command that we come to you, our wealth, though it be worn by rapine and fire; yet, from desire of seeing you and of obtaining the grace of consecration, with the due benediction of our servitude, we shall present ourselves to the sight of your Majesty. Let therefore the bowels of your piety deign to render us certain concerning this business by some rescript, whereby both a safer way of coming to you may be shown us beforehand, and it may be signified that we shall receive from you the benediction which we devoutly demand. Which indeed for this reason we so greatly seek from the hand of your Sanctity; because our Metropolitan, although through you he has the grace of consecration, yet, what we cannot confess without tears, suffers great penury of cooperators in the spiritual gift.

[19] These letters therefore being received and read again by the Apostolic Pontiff, by whom summoned to Rome, the same supreme Pontiff Paschal called the pious Otto with paternal sweetness to the Apostolic See. Who, giving thanks to God for this, as he had received the mandate, with his own energetically went to the thresholds of the Apostles ^d. And when he had been clemently received by the Apostolic Pontiff, according to what is written, The just man is in the beginning his own accuser, cast down at the knees of the Lord Pope, he humbly resigned to him the pastoral care, crying out with tearful sobs that he was unworthy and by no means fit for so great a burden. For he feared himself somewhat sprinkled with the shadow of the Simoniac heresy ^e: because for so long a time he had toiled in the royal court in faithful ministry, lest perhaps the Emperor, as a reward for that same service, had exalted him with the mitre of the pontificate; and therefore not without peril of soul he would discharge the dignity of this priesthood. Whence he preferred to undergo the loss of temporary honor, than to offend the eyes of the supernal arbiter, and to suffer detriment of his soul. And when, the pastoral care being abdicated, he had departed from the sight of the Apostolic Pontiff, rejoicing at such liberty, turned to the Lord; More expeditiously, he said, Lord, shall I serve you, because you have freed me from so great a burden.

[20] But not long was it permitted him to enjoy this liberty. For the Pope, touched by the divine spirit, on the following day directs legates to recall the man of God, he is consecrated at Anagni, when he had already come to a place called Sudra ^f, and imposed upon him the work of ecclesiastical government, which the day before he had cast off, though much refusing, by the authority of St. Peter: and, again and again refusing, animated him with sweet and truly paternal promises, pledging himself his supporter and most faithful defender against all the assaults of the world. Then on the vigil of Pentecost he transmitted to him gifts through an honorable apocrisiary, to whom too he gave in mandate: Tell the Bishop to prepare himself to receive the Holy Spirit. And thus on the holy day of Pentecost, which was the third of the Ides of May, namely of St. Gingolf the Martyr ^g, he solemnly consecrated the God-worthy Bishop with his own hands, as it were those of blessed Peter. In the city of Anagni, which divides Romania ^h and Apulia, and by the privilege of the Cross and Pallium he judged that both he and all his successors should be honored in perpetuity; and this he confirmed with such writings.

[21] and is gifted with the use of the Pallium, Paschal, Bishop, servant of the servants of God, to the venerable brother Otto, Bishop of Bamberg, greeting and Apostolic benediction. It is proper to charity, to rejoice together at the advancements of others. For charity seeks not the things that are its own. Whence the Apostle; Then, he says, we live, if you stand in the Lord. And again: For what is our hope or joy, or crown of glory? Are not you before our Lord Jesus Christ? By this debt of Charity therefore we are provoked, and by the authority of the Apostolic See compelled, to exhibit due honor to the brethren, to impart the dignity of the holy Roman Church, each in his own measure, to the other churches. Therefore, venerable Otto, Bishop of Bamberg, to your love we grant the pallium for celebrating the sacred solemnities of the Masses. By which indeed let your fraternity know that it is to be used within the church only, on those days alone which the present description contains: namely on the holy day of the Lord's Resurrection, and of Pentecost; likewise of the Nativity of our Lord Jesus Christ, and on the Birthday of the holy Apostles Peter and Paul, and on the solemnity of St. Denis the Martyr; also on the anniversary day of your consecration, and at the dedications of churches. whose prerogatives are explained. Of which pallium indeed we wish you in all things to claim the grace: for the honor of this garment is humility and justice. With your whole mind therefore let your fraternity hasten to show itself, in prosperity humble, and in adversity, if ever they befall, erect with justice, friendly to the good, contrary to the perverse: never accepting anyone's face against the truth, never suppressing anyone's face speaking for the truth, insisting on the works of mercy according to the power of your substance, and yet desiring to insist even above your power; compassionating the weak, rejoicing with those in good health; reckoning another's losses your own; exulting over another's joys as over your own; in correcting vices piously raging; in fostering virtues soothing the mind of your hearers; in anger holding judgment without anger; but in tranquillity not deserting the censure of just severity. This therefore, most dear brother, is the dignity of the received pallium, which if you solicitously keep, what you have shown yourself to have received outwardly, you will have inwardly. To these too we grant that the standard of the Cross be carried before your face within the parish of the church of Bamberg, saving indeed the reverence of the Metropolis of Mainz, that, endowed with a special dignity of the holy Roman Church, you may specially strive to toil in its services. May the supernal condescension keep your Paternity unharmed through long times. Amen. Written by the hand of Henry, regional keeper of records and notary of the sacred palace.

[22] But to the venerable Bishop Ruthard the metropolitan the same Apostolic Pontiff sent commendatory letters for his beloved son Otto, he is commended to the archbishop of Mainz, containing themselves in this manner: Paschal, Bishop, servant of the servants of God, to Ruthard Archbishop of Mainz greeting and Apostolic benediction. How much from the beginning of its institution the church of Bamberg has been familiar to the Apostolic See, we judge known to your prudence. We have therefore judged it congruous, that our venerable brother Otto coming to us, elect of the same Church, we should receive with the whole and perfect grace of past familiarity. Moreover, since that same church for long times lacked the solicitude of the episcopal office, and on account of the punishment of the past schism in the Teutonic parts very few discharge the episcopal office, according to the petition of that Church, to that most dear brother of ours, when he had come to us through many perils, all consenting and by unanimous opinion decreeing who were present with us, we conferred the hand of Episcopal benediction, the Lord bestowing, saving indeed the reverence due to your metropolis. Him therefore sending back to you, with the sweetness of our grace, we commend to your fraternity by the present letters, that the more familiar he is believed to the Apostolic See, the more dearly he may be held with you. Given at the Lateran on the 12th of the Kalends of June.

[23] With such writings the Apostolic Pontiff, commending our most blessed father Otto and also to Archbishop Ruthard of divine memory, his faithful one; with what most intimate bowels of paternal love he cherished him by embracing, and embraced him by cherishing, he opened more evidently. Nor undeservedly. For he foresaw this blessed man to be about to be a most firm column of the Church of God, and to govern the ark of the Lord, among the waves of the deluge, by a most happy government. Nonetheless to the clergy and people of Bamberg the same supreme Pastor of the Church transmitted letters of this kind, that to the sons he might render their one father, before pleasing, more pleasing.

[24] Paschal, Bishop, servant of the servants of God, to his church, to the clergy and people of Bamberg greeting and Apostolic benediction: With how great a debt of affection the church of Bamberg, from the very beginning of its foundation, is bound to the Apostolic See, even if it were hidden from us, the signification of your letters makes manifest. Which debt of affection the venerable brother Otto, elect of your church, is known not inconstantly to have held and to hold, since through so many and so great perils he took care to tend to the visitation of the Apostolic See. We therefore have received him with the affection of due benignity, and according to the desire of our love, with our hands as it were of blessed Peter, the right of the Metropolitan being saved, have ordained him for you, by the grace of God, as Bishop. Him therefore, under the escort of the present letters, sending back to the government of your Church, we exhort with full affection to be loved, with full humility to be venerated. For we trust that he will be a guardian of ecclesiastical discipline, and a solicitous provider of your salvation. To him therefore obey with sedulous services, conciliate for yourselves in him the heavenly grace, preserve the integrity of the Catholic faith in all things, to the Apostolic See always more devoutly adhere, that through its fellowship, free from all contagions, you may deserve, the Lord bestowing, to reach the port of eternal salvation.

[25] to which, In this manner that man, in all things Apostolic and truly a worthy vicar of Peter, commended the Father to his most devout sons. To these too the most pious Father Otto himself, not ignorant of the cares and solicitudes with which the faithful flock was troubled for their one pastor, and now burning and thirsting to be refreshed by his desirable return, sent them consolatory letters, containing these things:

[26] and he himself writes, Otto, by the grace of God Bishop of Bamberg, to Egilbert the Provost, Adelbert the Dean, and the rest of the brethren, all good. As much as I have known and experienced your charity, I know you have long awaited the outcome of our labor, that you may rejoice at our success, if indeed it has succeeded well through the mercy of God. Lest therefore you be any longer in suspense or doubt concerning us; but, as is just, most sincerely congratulate us, we have resolved by these letters to signify to you how mercifully God, after his manner, after immense labors and very many sweats, has wrought with us. On the holy day of Pentecost, which day, consecrated by the coming of the Holy Spirit, is by right solemn to all the faithful; on that day, I say, God so ordaining, in the city of Anagni in Campania, which divides Romania and Apulia, the hand of Episcopal benediction, though unworthy, the Lord bestowing, I received, the most blessed Pope Paschal imposing his hand, but very many other Bishops cooperating, the clergy also of the Roman Church, a great part of which on that day had assembled in the same city, standing by and consenting. And, what happened to no one consecrated by the Roman Pontiff in our times, I was consecrated without the obligation of any oath ⁱ. Of this place, this day, this gratuitous mercy of God we ought always to be mindful, and that you would be mindful, with all thanksgiving, we earnestly beg; especially since several other venerable persons, treating of great matters at the Apostolic See, returned with their business unaccomplished ^k. Magnify therefore my Lord, and exalt his name in turn: to whom, as it is easy to resist the proud, so it is easy to give grace to the humble. But because it is harsh, in confused times, to be set over others, we must take care and altogether strive, that the hard thing become an occasion of reward. While therefore it is the time of sowing, let us not cease to sow the seeds of good works, that we may bring back greater sheaves of joy in the day of the harvest to our head, which is Christ, adhering to him by the compact of charity, lest we, more than is just intent on worldly gains, be separated from him, and, like branches cast off from the vine, wither. But because in performing the works of justice there is need of the help of divine grace, entreat with assiduous prayers the mercy of Almighty God, that for the working of these things he may both grant the will and concede the power, and direct us in that way, with the fruit of good work, which he has testified himself to be; that, without whom we are nothing, through him we may be able to fulfill all things. ^l

[27] Therefore the elect Pontiff of God, honorably advanced by solemn consecration by the Apostolic Pontiff, returning a little after. was detained by him for a little while, for the sake of humanity, and thus having obtained the desired dismissal, by a prosperous course of the journey, the Alps being crossed, came to Carinthia. After these things he came to the court colloquy which Henry the Emperor had appointed at Regensburg for all the nobles of the kingdom, Otto the new Bishop, and among the princes he spoke wisdom, so that with one accord they proclaimed the church happy which had been divinely gifted with such a Priest. And thus, heaped with royal munificence, after the hardship of the arduous pilgrimage, the pious Pastor, about to undertake the care of his sheep, enters Bamberg, and there is honorably received by the clergy and people with the exultation of due jubilation. Who, glorifying God who glorified him in his works, in all things affected the honor of Christ, the salvation of the people, the contempt of himself, knowing that in all these things he must seek not his own, but the Lord's gains. He strove therefore to be a fruitful olive in the house of the Lord, and was zealous to spend upon the peoples the talent of the word, for which he knew that he would one day be set over all the goods of the Lord. Wherefore solicitous concerning the care committed to him, he watched by day and by night for the ecclesiastical utility, giving heed how he might either augment the found goods of his Church, or restore the dispersed.

[28] And since to dilate the glory of Christ the whole reckoning of his life burned, Very many pious foundations, certain monasteries he built from the foundations, but certain ones, first slenderly begun, but through him acquired for the church of Bamberg at a worthy price, he completed at large expense. The first-fruits of his vows was the building of two monasteries in the episcopate of Würzburg. Namely Vrangia, under the patronage of blessed Lawrence; but Vraa, in honor of the Prince of the Apostles. Likewise two others he made in his own diocese, Langheim, in honor of the ever-Virgin Mother of God Mary; and Michelfeld, under the patronage of St. John the Evangelist. Then he built six monasteries in the episcopate of Regensburg. Namely Prüfening, to the precious Martyr George; Ensdorf, to blessed James the Apostle; Madelhardestorph, in honor of St. John the Evangelist; Biburg under the patronage of the perpetual Virgin Mary; but Munster, adorned with the title of St. Peter the Apostle; and Windeberg, of the regular Clerics, honored with the memory of the glorious Mother of the Lord. In the episcopate of Halberstadt he built Reginstorf in honor of St. John the Baptist. In the episcopate of Eichstätt Heilsbronn, under the defense of the Mother of God Mary. In the episcopate of Passau Mersbach and Cluny in honor of St. Andrew the Apostle; in the episcopate of Aquileia Arnoldstein, ennobled with the title of St. George the Martyr. Six cells ^m he assigned to the divine cult: Aspach, of St. Matthew; in the place of Bamberg, of blessed Fides virgin and Martyr; in Rotha, of St. George; Drosendorf, and Tullevelth; and likewise Vezzere, he entitled to the defense of the Mother of God. To all these conventual churches or Cells he distributed estates, everywhere acquired by ever-watchful labor and much price, in fitting places, which here are judged should be omitted ⁿ.

[29] The same Pontiff devout to God, on the mount of Bamberg, wondrously built the monastery of St. Michael, with all the buildings of that church, and in the monastery of St. Michael, setting up two basilicas on either side of the monastery: one dedicated to the blessed Virgin Mary, the other to blessed Bartholomew the Apostle. Very many ornaments the blessed man conferred on that place; among which a precious cross, nobly fashioned with gold and gems, the salutary wood and the relics of the Saints being laid up in it, he himself consecrated, and resolved that it be called the cross of the Saviour, and by the interposition of his ban, that it should not be taken away from that monastery for any necessity, he most devoutly offered it to blessed Michael the Archangel. This place therefore he, full of God, loved always with a most faithful love, this he restored and enriched, whose glory he sought, on which he bestowed goods, which he exalted and cultivated, whose advancement he always loved, and in it, before the altar of that same Archangel, whose special minister he was, he resolved to be buried. To that same monastery, for the uses of the brethren, he gave estates, purchased for five hundred pounds of silver. Moreover a church ^o near Albuch, his own by hereditary right, he gave to that same monastery with two other churches, for the memory namely of himself and his parents, resting there in body.

[30] a profuse liberality; But still desiring to amplify the place most beloved to him, under the mount of blessed Michael, he built the chapel of blessed Giles with a hospital house, fit for the reception of the poor and pilgrims. For he wholly abounded in the bowels of mercy, wholly burned with the affection of alms and compassion, so that he could confidently say with blessed Job: From the beginning mercy grew with me, and it came out with me from my mother's womb. I wept over him that was afflicted, and my soul had compassion on the poor. He recalled that sentence of blessed Gregory: He who has not compassion holds an empty name of Bishop. For the virtue of holy charity befits all the faithful indeed, but especially the Priests of Christ. With which virtue of charity the pious Otto, girt with singular beauty, strove everywhere to propagate it, and to declare it by most happy works.

[31] whose church, being divinely healed, When therefore the blessed Bishop Otto had resolved to dedicate the aforesaid church on the mount of Bamberg, which he himself had rebuilt from the foundations in an ampler state, on the Kalends of September, that same day drawing near, the supreme arbiter, who chastises those whom he loves, struck this most blessed Father with so grave a trouble of corporal sickness, that, the power of his body being utterly broken, he succumbed, and postponed all intention of the proposed dedication. Which heard, the brethren of that place, as nature has it, the head being wounded, the other members too being worn with pain, the devout flock reckoned the languor of the pious Father their own. Whence, what alone was in these the remedy, turned to God with their whole heart, with oblations of hosts and of alms, ceased not to entreat health and soundness for him from heaven, until the Lord, looking down from his holy height, deigned to hear the desire of his poor. For, they praying, while the lovable Father rested at midday at the castle of Botenstein, he saw manifestly an Angel of God standing joyfully at his bed, and with great joyfulness singing the vespertine Antiphon: Into the House of the Lord we will go rejoicing. And without delay, after the departure of the angel, feeling himself whole and unharmed, he announced to the brethren what he had seen and heard, and orders the things necessary for the dedication to be prepared. Who, giving due thanks to God who heard them, devoutly awaited the joyfulness of the coming solemnity.

[32] Therefore in the year of the Lord 1121, the fifteenth Indiction, he dedicates it in the year 1121. on the 3rd of the Kalends of September on the Kalends, the monastery [p] on the mount of Bamberg was dedicated by the venerable Otto, the eighth Bishop of that See, in honor of St. Michael the Archangel and of St. Benedict the abbot, to which Patrons namely that same place had been entitled by its first founder blessed Henry the Emperor.

ANNOTATA.

p. So too Gretser's Andreas, "the monastery was dedicated," although here our Ebbo, toward the beginning of the preceding number, treats of the dedication of the church: whether of the basilica of the Blessed Virgin Mary, or of St. Bartholomew, which he named at number 29, you would not easily say. Elsewhere it seems to be indicated, that not only the monastery, but also the temple was dedicated to St. Michael. These things I leave to be explained by those who behold the place more closely.

THE SECOND BOOK

CHAPTER I. The fruitless mission of Bishop Bernard into Pomerania kindles St. Otto to institute a new one by another method. He preaches with fruit at Cammin, but is barbarously repelled by the people of Julin.

The world now growing old ^a and the day of the age drawing toward evening, when the condescension of the divine piety had resolved to enlighten the Pomeranians, hitherto depressed by the error of paganism, The occasion of the Pomeranian mission, with the splendor of faith, according to what is written; In all nations the Gospel must first be preached: it destined for them a fit minister of the word, namely the pious Bishop Otto. For he, wholly watching to gain souls, was amplified, like a morning star in the midst of a cloud, and shone like the full moon in his days, and like a refulgent sun flashed among his colleagues the Bishops. But what was the occasion of this apostolate, I shall open to those wishing to know; as I heard from the mouth of the servant of God Udalric the priest; to whose reverend maturity and faith approved before God and men, it was so necessary for me to give credit, as if I had seen with my own eyes the things which he said.

[34] Bernard the Spanish Bishop, He said therefore, that a certain Bishop was of wondrous sanctity and knowledge, Bernard ^b by name, Spanish indeed by race, but at Rome elected and consecrated to an episcopate. He for some time had led an eremitic life with other servants of God: but a certain erroneous Bishop being deposed at Rome, he himself, by the divine nod, snatched from the desert, was substituted for him. Who, seeing the Church torn by a horrible schism; because one part favored Bernard, the other part the deposed Bishop, as a prudent and learned man, weighing that God is not in the split of minds, understood that he must yield to the time and to the evil days, and, the pastoral care being laid down, thought to return to the desert, as if he too should say with Athanasius; If on my account is this tempest, take me up and cast me into the sea. But hearing that Pomerania was still given to the error of paganism, armed with the zeal of piety, he turned aside thither for the sake of evangelizing, desiring either to incorporate them into the Catholic Church by faith, or through the glory of martyrdom to fall there for Christ. For he was a despiser of the present life, and a most sharp chastiser of his own body, so that he used dry and scanty food, never any drink, except water alone. Coming therefore to the Duke of Poland, he is benignly received as a servant of God.

[35] And when he had set forth the cause of his journey, the Duke benignly answered; who, in Poland a guide of the way being received, that he indeed congratulated the ardor of his so holy will, but that so great was the ferocity of that nation, that it was rather prepared to inflict death upon him than to undergo the yoke of faith. To whom the Bishop constantly said: That for this he had set out, that he might gladly receive the sentence of death for the love of Christ, if it were necessary. At which answer the Duke, gladdened, gave him an interpreter and a guide of the way, praying that prosperous things be divinely ministered to him. But he, a keeper of his humility and poverty even in the episcopate, for he knew that the kingdom of the devil was destroyed not by power but by the humility of Christ: and because he is rich who is poor with Christ, in abject garments and with bare feet enters the city of Julin, and there intrepid began to scatter the seeds of the Catholic faith.

[36] But the citizens, from his very habit despising him, as those Having entered Julin, who knew only to judge according to the face, inquire who he was, or by whom sent. But he professes himself a servant of the true God, maker of heaven and earth, and sent by him, to lead them back from the error of idolatry to the way of truth. But they, indignant; How, they said, can we believe you to be a messenger of the highest God, since he is glorious, and full of all riches: but you are despicable and of such poverty, that you cannot even have shoes? We will not receive you, nor hear you. For the highest God would never direct to us so abject a legate. But if truly he desires our conversion, he will visit us through a fit and worthy minister of his power. is despised on account of poverty, But you, if you would wish to have counsel taken for your life, as quickly as possible return to the place whence you came, nor, to the injury of the highest God, profess yourself sent by him; because only to relieve the want of your beggary have you migrated hither. But Bernard, intrepid in mind, more constant at the terror brought upon him: If, he said, you believe not my words, at least believe my works. Any house you please, collapsed by age and fit for no use, set fire to it and burn it, and cast me into the midst; and, if, the house being consumed by the flames, I shall appear unharmed by the fire, know that the Lord sent me, to whose command fire and every creature at once are subject.

[37] These things being heard, the priests and the elders of the people, having much dispute among themselves, said; and, received with beatings This man is mad and desperate, excessive want compelling, he seeks death. But also, circumventing us by resourceful wickedness, he exacts of us the vengeance of his repulse, that he may not die without our destruction; because, namely, one house being burned, the ruin of the whole city must follow. Whence we must beware, lest we hear a man of a mad head. For it is not expedient for us to kill a barefoot stranger, because our brothers the Prussians too, some years ago, killed a certain Adalbert ^c, preaching things like this: whence all oppression and calamity seized them, and all their substance was reduced to nothing. Therefore, if we wish counsel to be taken for us, without injury let us banish him from our borders, and, placed on a ship, make him migrate to other lands. But meanwhile the servant of God Bernard, flaming with love of martyrdom, seizing an axe, undertook to cut down a column of wondrous size, dedicated to Julius Caesar ^d, from whom the City of Julin took its name. Which the pagans bearing indignantly, their minds inflamed, rush upon him, and, blows being laid on, departed, leaving him half-dead. But they departing, the servant of God Bernard, his Chaplain Peter running up and giving him a hand, rose, and, his strength recovered, began to announce the word of salvation to the people.

[38] and at last cast out, But the priests of the idols, violently drawing him from the midst of the people, with his Chaplain and interpreter placed him on a little boat, saying; Since so great an eagerness of preaching is in you, preach to the fishes of the sea and the birds, and beware lest further in the name of your God you speak to us things unheard-of. But Bernard, according to the Gospel mandate, the dust of his feet being shaken off upon them, seeks Poland again, returns to the Duke of Poland, and tearfully unfolds the history of his events. To whom he: Did I not, he said, foretell that the Pomeranians would by no means receive the faith? For they are profane, and unworthy of the word of salvation. But the Bishop: Me indeed, for the slenderness of my poverty, they despised, but if some powerful preacher, whose glory and riches they revere, shall come to them, perhaps they will hear him. For they measure a man only by his outward habit. The Duke therefore detaining the servant of God with him, for the sake of humanity, for some days, when he ministered to him the supports of temporal life, from his mouth, into his own breast, carried back the aliments of life. Meanwhile, the Princes of the kingdom coming together, thence to Bamberg; in the city of Bamberg a colloquy was held, at which the God-worthy Bernard the Bishop too was present, and to all appeared wondrous in the summit of knowledge and true humility, and of the other virtues. Who, his Pontifical habit being changed, in the assembly of the brethren serving God on the mount of St. Michael, put on the monk's habit, and cultivated that place thenceforth with the highest affection.

[39] where St. Otto, And so the pious Otto, the celebrated report of his sanctity being recognized, and the fervor of preaching unusual in those times, receiving him with due veneration, curiously inquired the whole history of his pilgrimage and the state of the Pomeranian nation. Which being set forth, Bernard, perceiving the pious Otto prepared for every good work, with persuasive words, as it were adding oil to fire, said: I indeed, honorable Father, mindful of the word of the Lord, sending the disciples to preaching; Carry not a purse, nor a wallet, nor a shoe, undertook the work of the Gospel with such abjection of poverty, that I would not even use shoes. But that nation, given to excessive folly and wholly ignorant of the truth, seeing the slenderness and the contempt of my habit, believed that I had migrated thither not for the love of Christ, but only from the necessity of want; and therefore, despising to hear the word of salvation from my mouth, repelled me.

[40] teaches him another method of instituting the mission. Whence it is necessary, that, if you, venerable Father, would wish to make some gain in the brutish breasts of the barbarians, a noble frequency of cooperators and attendants being taken; but also with a copious apparatus of food and clothing, you should tend thither, and those who spurned the yoke of humility with unbridled neck, revering the glory of riches, will submit their necks. Care must also be taken, lest you covet anything of their goods; but also, if anything be offered by them, that you restore greater than you received, that by this they may understand that you undertook the work of the Gospel not for the sake of base gain, but only for the love of God. Be comforted therefore and be robust: for you will lead the greatest multitude of the people into the true land of promise. Nor let the arduous and unusual labor deter you: because, the harder the battle, the more glorious will be the crown. By these admonitions ^e of the blessed man, as iron is inflamed by fire, so the heart of the pious Otto was kindled, that he held nothing dearer than to undergo the strait hardship of this pilgrimage. On this occasion therefore the pious Otto went to Pomerania for the sake of evangelizing. But in what order, or what fruit he there made, we shall consequently, God favoring, explain.

[41] Knowing therefore that all things which are done in a house without the dispensation of the father of the family are of no account, He, matters being disposed, he foresaw that so arduous a work should by no means be begun without the authority of the Roman Pontiff. And therefore, honorable legates being sent to the Apostolic Calixtus ^f, he obtained license to evangelize the Pomeranians. Which being obtained, the pious Otto, the state of the church of Bamberg and of the many monasteries of which he was father and builder being well disposed, the companions of his pilgrimage being chosen, and the necessaries of so great a journey being taken, set out on the proposed journey. But many of the Clergy and household of Bamberg, bound by excessive love of their most pious father, had followed him to the place of Michelfeld, desiring even for so short a time to be refreshed by his lovable presence and the desirable eloquence of his most sweet doctrine. Whom he, instructing with salutary admonitions, refreshed with the breasts of paternal consolation, to the concord of peace and fraternal unanimity, saying among other things:

[42] Because for the love of Christ I desire to undergo the arduous way of this pilgrimage and to propagate some gain in the remote borders of the barbarians, his own being consoled, peace I leave you, peace again and again I commend to you. For this indeed our Lord and redeemer, about to go to the passion of death, as it were a unique and special pledge, deigned to leave and give to his disciples, that those who adhered to him by the firmness of faith, through this he might make partakers with him by his piety. For it is written; Blessed are the peacemakers, for they shall be called the sons of God. Whoever therefore desires to be heir to his father, to exist a son, let him not refuse to keep peace. For he who gives place to discord, he indeed constitutes himself deprived of so great a gift. If therefore there be any emulation of divine love, if any affection of my humility in you, follow peace with all at home and abroad, with those of the household and with strangers, do the things which are of peace and charity, love hospitality, providing good things not only before the Lord, but also before all men.

[43] These and things like these inculcating on them for three days, at last, as if not to see them again, bidding farewell, he commended them more earnestly to Christ, he sets out on the arduous journey, and not without tears testifying his paternal love, sent them back to their place. But they, because by the bond of charity they had been more closely united with him, with lamentable sobbing followed the pious Otto. When indeed he, turned to them, with pastoral authority and priestly gravity, as much as he could, strove to console the weeping ones. And so going out with his noble company, he dedicated a certain church in the episcopate of Regensburg, where a copious multitude of the common people, reckoned at six thousand or more, meeting him, suppliantly demanded of him the grace of confirmation; which, the desired imposition of his hand being obtained, wonderful to say, began to rejoice in the Lord, and for the long-lasting life of so great a father, and the prosperous outcome of his pilgrimage, to entreat the Divine clemency. For he was in the highest grace with God and men, so that all thirstily panted to see his venerable gray hair, and rejoiced greatly to kiss not only his hands, full of cleanness and sanctified by the assiduous largess of alms, but even his footprints.

[44] After these things, coming to the monastery of Kladruby, he was honorably received with his own. in Bohemia For also the Duke of Bohemia Ladislaus ^g had sent ahead his honorable legates thither to meet the pious Father, who should obey him with due reverence of devotion, and afford him conduct as far as the presence of the Duke, to the city of Prague, where the Duke, with Meginhard of divine memory, the Bishop of that same city, and all the clergy and people, most officiously receiving him, offered him great gifts, which he himself assigned to the uses of the poor. and in Poland honorably received. Moreover the aforesaid Duke appointed for them fixed lodgings, as far as the land of the Poles. Boleslaus therefore, Duke of Poland, the arrival of the man of God being learned, began to weep for joy, and soon going out with all the clergy and people, met his beloved Father with bare feet, and received him with such devotion, that he ordered even his suckling sons to be carried on their shoulders to meet him and to kiss his footprints, and with tears sought that they be confirmed by his sacred benediction, through the imposition of hands. For the Duke himself was most Christian, a lover of the poor and a most pious consoler of the needy, lovable to all by the virtue of humility and charity, wont to give heed to the congregations of the faithful and the dwellings of the Saints, more than to the building of cities.

[45] The Duke of Pomerania meets the Saint, After these things, God governing, by a prosperous journey he advanced as far as the borders of the land of the Poles. And when he had come with his own to a certain castle, named Uzda, which is on the confine of each land, Count Paul, his guide, sent messengers ahead to Wratislaw, the Duke of Pomerania, who should intimate that the servant of God Otto, spread abroad among them by most celebrated fame, was going to his borders for the sake of evangelizing; whom, both for the reverence of his sanctity, and of the Lord Calixtus, whose messenger he was, they should meet with all devotion, and obey his admonitions or precepts in all things. Which mandate Duke Wratislaw having received, met him at the castle called Litarigrod, honorably receiving him as an angel of the Lord. To whom the pious Otto, offering the peace of the Lord, after his manner too offered precious gifts, that by temporal goods he might more easily attract him to the love of heavenly ones. But the barbarians, at the instigation of the enemy and his satellites, namely their own priests, exciting a sedition in the common people, rushed with a cruel onset upon the sons of peace, and began to threaten death ^h. Which seen, the Duke straightway running up with his own, manfully repressed their contumacy, and consoled not a little the servants of God, terrified and almost despairing.

[46] who, having advanced further, But he also assigned his legates to the pious Otto, who led him across the great desert which lay before them, for a continued space of seven days, where they incurred great peril of venomous animals. But, God protecting, they escaped unharmed. And after these things they came to a certain pool, where, the Pomeranians meeting them, whose hearts God had touched, and of their own accord demanding the faith and the grace of the salutary laver, weeping for joy, he added the first-fruits of the new flock to the fold of Christ. On the next day he turned aside to a neighboring village, and there initiated several, To Pyritz the Lord cooperating, with the Sacrament of the second nativity. On the third day he came to Pyritz, the first castle of Pomerania, where, exhorting its citizens to the faith, he remained fourteen days, they indeed envying, and compelling the servant of God to migrate to other places, and testifying that they could not undertake this new law without their chief and the counsel of their elders.

[47] At last, the pious Otto insisting with assiduous prayers for their salvation, thence he came to Cammin, the Spirit of God, who breathes where he will, and has mercy on whom he will, touching them, they assented; and submitting their necks to the yoke of faith, all were baptized who were preordained to life. And so on the nativity of St. John the Baptist he came to the castle called Cammin, where is the seat of the Duke, where, preaching much time, that is, fourteen weeks ⁱ or more, he composed churches of the branches of trees, as the new plantation demanded; and he himself indeed baptized the infants, but his cooperators the men and women flowing together to Christ. There therefore in the catechizing it was asked of the women, why they killed the infants. where great fruit of preaching. For by pagan cruelty they were wont to kill the girls and reserve the males, and for this crime a special penance was enjoined on them. Severally therefore the men, severally the women, were washed in the sacred font, veils being spread round the baptistery, separated from one another by so great a space, that no occasion of any scandal could arise hence ^k. But the preaching of the pious Otto signs and prodigies confirmed, which the order of the relation demands to be here inserted.

[48] In that same castle of Cammin a certain woman, famous for nobility and riches, A woman laboring on the Lord's day, but hateful to God by the persuasions of the enemy, counted the doctrine of her most pious Apostle for nothing, and, postponing the words of God, would not follow. Whence among other indications of contempt and transgression, on the Lord's day, according to the precept of the blessed Bishop, all keeping holiday, she, going out into the field, reaped, and, her household crying out and resisting, irreverently and with a foolish mind insisted on the begun work. But the pious Lord, who deigned to promise to his preachers, saying: He who hears you, hears me, and he who spurns you, spurns me; by an evident miracle for the correction of others, became the avenger and chastiser of this contempt. she is punished by death. For while the unhappy woman, bent to the ground, pertinaciously insisted alone on the work, and reproached her household with a garrulous threat, why they neglected to help her; suddenly falling backward, quicker than said she expired, and struck great horror into the bystanders. And soon by her household mourning and wailing, being placed on a bier, she was miserably carried about through the whole compass of the city, and all greatly fearing so manifest a judgment of God, the new plantation grew more and more strong in the Christian faith and religion.

[49] The new Apostle of the Pomeranians, having advanced thence, came to the great city Julin; most badly received at Julin, where the river Oder flowing past makes a lake of vast length and breadth, and there the sea flows in. But the citizens of that place were cruel and impious. Whence the pious Otto, entering thither with great peril of his head, had with all his own a certain expectation of death. But the custom of that region is, that the prince of the land in each castle has his own seat and dwelling, into which whoever flees possesses a safe asylum from enemies. Thither therefore the pious Otto entering, insisted with prayers and tears for the conversion of the Pomeranian nation. But then he was not heard. For the people of Julin, miserably drunk with the cup of the Lord's fury, the arrival of the servants of God being heard, on the following day at first dawn went out to the servants of Christ, with swords and cudgels, as to robbers, saying that they had in vain burst into the dwelling of the Duke, as if they would there have peace; since subverters of their country and of the ancient laws were, by the edict of their Gods, reckoned strangers from this condition of peace. Scarcely by the intervention and suffrage of the Duke, after manifold injuries, they escaped alive, and, tents being pitched before the castle, tarried there seven days, daily through the go-betweens of each Duke, that is Boleslaus and Wratislaw, asking of the people of Julin whether they had resolved to undergo the yoke of the Christian faith. But they, depraved by the counsel of their priests, would by no means receive the herald of sound doctrine: nay rather, driving him from their borders, they cast him out.

[50] It happened too in that same place, that the servant of God underwent a grievous loss unworthy of his name, he was all but slaughtered by a rustic. which begot for him a greater glory of eternal retribution with God. For a certain rustic, a son of perdition, had gone into the wood to cut wood, and returning with a wagon laden with wood, met the man of God in a place where there was a great depth of mire. And armed with excessive madness of fury, at the instigation of the Satan possessing him, seizing a very strong piece of wood, strove to break the head of the servant of God. But it happened otherwise. For the Lord preserving the pious Otto for the edification of many, that nefarious murderer could not reach his holy crown: but gave him a huge blow between the shoulders, so that he fell prone into the mire, and that head, to be honored with reverend gray hair, with the whole body was defiled with most fetid mud. But the servant of Christ, drawn out of the mud, gave thanks for the contumely, saying: Thanks to you, Lord, that even if there shall be no more, yet I have merited to receive one blow for your love. But God did not everywhere forsake his servant, laboring under the bitterness of so great a peril for his name; nay rather deigned to destine for him a defender and helper in opportunities in tribulation, an illustrious man, by name Nedamir. And that man was of the most esteemed among his own for riches and power, before indeed made a Christian in Saxony, yet secretly, for fear of the pagans. He exhibited to the pious Otto all charity and kindness, so that, following him departing with great cheerfulness, he alacritously afforded three ships, laden with an abundance of victuals, and officiously afforded him conduct to the city of Stettin, as far as the citadel of the Duke. But he himself, the blessing being received, returned secretly to his fellow-citizens of Julin. And so the Apostle of the Pomeranians, for nine continuous weeks ^l, in a safe place, long and much insisted on the work of God and the word of preaching in season, out of season; and at last, the gratuitous clemency of God going before, obtained the conversion of the fierce nation in this manner.

ANNOTATA.

CHAPTER II. The people of Stettin being converted, the Apostle is invited to Julin. The idol of Triglav is sought. Recalled by his own, churches being established in Pomerania, he returns to Bamberg.

A certain Domuzlaus, most eminent among the people of Stettin in body and mind and abundance of riches, but also in the nobility of his family, Having gained Domuzlaus at Stettin, was honored by all with so great honor and reverence, that not even the Duke of Pomerania Wratislaw himself did anything without his counsel and assent; but on his discretion hung both public and private affairs. For that distinguished city of Stettin, which, having three mountains enclosed within its compass, obtains the primacy of all the cities of Pomerania, was filled with his kinsmen, servants, and friends. But also in the other surrounding regions he had so great a throng of relatives, that nothing could easily resist him. Knowing therefore the pious Otto, as a most sagacious man, that if he should subject this man with his relatives to the Christian faith, all the common people would be attracted by his example, with all effort he strove to bind this rhinoceros ^a with the strap of preaching, to plow in the field of the Lord. But because he was unbridled and stiff-necked, and could not easily be constrained, he first imbued his sons, the father being absent, with the sacraments of faith, and regenerated the mother with the sons in Christ. Which heard, Domuzlaus, first indeed grievously indignant that these things had been done without his will and assent, like another Saul stirred up a persecution against the servants of God, and thought to banish them from those borders. But the Apostle of the Pomeranians bending his knees to God, and praying that where iniquity abounded, grace might superabound; he, touched at once with the fear and love of God, as if to him too it were said by a supernal voice: Domuzlaus, why do you persecute me? Once indeed I ought to have destroyed you: but Otto my servant prayed for you, suddenly from a wolf a lamb; that is, he who was a devastator, was made a defender and propagator of the truth. For compunctuous, and wholly bathed in tears, he prostrates himself before the pious Otto with humble kneeling, demanding of him pardon and place of penance.

[52] Received by him benignly and consoled with paternal benediction, in secret confession he made known, by his example he converts the rest. that he had once in Saxony received the grace of baptism, but by the craft of the enemy, so great a mass of riches accruing to him in the barbarous land, he could not keep the faith of Christ among the idolaters. From that time therefore, the error of paganism being utterly abdicated, he became a most strong champion of the faith which he had impugned; and, corrected, profited more than, erring, he had harmed. And straightway all his household was bathed with the laver of the new regeneration with joy, namely more than five hundred souls. But also his relatives and friends with their households, provoked by his example, received the faith; and thus it came about, that, the number of the faithful growing from day to day, the whole city with the adjacent province, the darkness of idolatry being put to flight, was enlightened with the splendor of faith. And so the Preacher remained there afterward through the imminent winter, and, the peoples flowing together to him, delivering the grace of baptism, building churches in opportune places, and committing them to ministers and priests, diligently established them with all ecclesiastical adornment. But because, as the Lord had foretold with prophetic mouth; Whoever shall glorify me, I will glorify him, he deigned to illustrate his faithful workman, manfully contending for him, with the indications of the following miracles.

[53] Two matrons are healed. Two matrons, ensnared in the error of paganism, were held by the trouble of sickness, so that, destitute of all office of their members, they seemed now near to death. To whom the pious Otto came, announced the word of salvation as they could receive it, and, presuming with holy hope of the mercy of Christ, promised them, if they would believe and be baptized, not only the healing of the soul but also of the body and most entire health. Which they without delay promising, the servant of God, prayer being made, imposed his hands on their heads and fortified them with the sign of the cross. And straightway in that very moment, all pains being put to flight, they were released from a double death, namely of body and of soul, through the prayers of the holy Bishop, and regenerated with the salutary wave with great joy, were to many an occasion of eternal salvation.

[54] But the people of Julin, who had before repelled the herald of truth from them, The people of Julin invite the Saint to them, when they had heard that the people of Stettin had received the faith, by the nod of God compunctuous in mind, sent honorable legates to recall the servant of God. Whom he seeing; Why, he said, have you come to me, a man whom you have hated and expelled? But they, asking pardon; We, they said, presume not to infringe the ancient law of our Fathers and elders, without the consent of the Primates, whom we revere in this our metropolis of Stettin. But since your God has subjected our Princes to himself through you, we too, all distrust being removed, are prepared to receive the doctrine of salvation. Which heard, the Bishop of the Lord, his knees being set, gave thanks to God, and receive the faith. and setting out with them, and received by the people of Julin with due reverence, opened to the erring the way of truth, and, purifying them with the sacrament of baptism, exhibited an adopted people to God. But the number of the baptized was reckoned twenty-two thousand one hundred and fifty-six men, whom the holy Father, insensible things through ignorance and worship, compared to the senseless beasts and made like to them, led to the right path, and, all pagan errors being destroyed, taught to render a reasonable service to the living God. For without the knowledge of his creator every man is a beast ^b.

[55] But the Pontiffs of the idols alone resisted the ways of the Lord, Fearing apostasy, and, stretching many snares for the servant of God, strove secretly to slay him. For the multitude of the common people daily flying to the faith, when no access to him lay open to the sacrilegious and profane priests, confused and shamed from his face, they withdrew farther outside that region, and wherever they came, exciting envy and enmities against him, heaped curses and reproaches upon him. But when, to the glory of the highest God, the images of the idols were destroyed, the priests of Trigelaw, who was principally worshiped by them, carried off his golden effigy outside the province, in flight, and to a certain widow, dwelling at a small village, where there was no hope of seeking it out, delivered it to be guarded. Who, hired for a fee, guarded that profane image like the pupil of her own eye: so that, the trunk of a very strong tree being hollowed out, there she shut up Trigelaw, covered with a cloak, and there was not the opportunity for anyone of seeing, let alone touching him. Only a small opening, where the sacrifice might be brought in, lay open in the trunk; nor did anyone enter that house except for the sake of performing the profane rites of the sacrifices. Which the renowned Apostle of the Pomeranians hearing, with manifold intention strove in some way to reach thither, greatly fearing, what also happened after his departure, that it would be for a ruin to those still rude and not yet confirmed in the faith.

[56] But prudently noticing, that if he should appoint a public journey thither, the idol Trigelaw, the priests, his arrival being heard, would carry off the image of Trigelaw, hiding it again to more remote places, using a wise counsel, one of his companions, Hermann by name, somewhat skilled in barbarous speech and sharp of wit, he sent secretly to that widow. To whom too he commanded, that in barbarous habit he should feign himself going to sacrifice to Trigelaw. Hermann therefore, a cloak and a barbarous little skin ^c being bought, after many perils of the arduous way, at last meeting that widow, asserted that he had lately, from the stormy whirlpool of the sea, been rescued by the invocation of Trigelaw; and therefore, desiring to offer the due sacrifice for his salvation, by his guidance, in that wondrous order, through unknown tracts of the way, had come thither. But she: If, she said, you are sent by him, behold the house in which our God, shut up in the hollowed oak, is kept. Him indeed you will not be able to see and touch; but falling before the trunk, attend to the opening from afar, where you may bring in your gift. Which when you have set in, the door being reverently shut, go out, and, if you would wish counsel to be taken for your life, beware lest you disclose this discourse to anyone.

[57] he attempts to snatch it away by craft. Who, alacritous entering that house, cast a drachma of silver into the opening, that by the sound of the metal he might be thought to have sacrificed. But quickly he drew back what he had cast, and offered a little spittle for a sacrifice to Trigelaw. Then more curiously attending, whether perchance the faculty of performing the business for which he was sent might be at hand, he noticed that the image of the idol was impressed on the trunk with so great caution and firmness, that it could by no means be snatched away or even moved from its place. Whence, touched with no small grief, he was in a ferment what to do, saying within himself; Alas, why have I traversed so great a sea of way without fruit! What shall I answer to my Lord? Or who will believe that I was here, since I shall return empty? And casting his eyes around, he sees the seat of Trigelaw fixed near to the wall. Now it was of excessive antiquity, and fit for almost no use now; and straightway leaping up with joy, he tears the ill-omened gift from the wall and hides it. And going out at the first song of night, with all haste he revisits his Lord and companions: he relates all that he had done, and represents the seat too in testimony of his fidelity. And so the Apostle of the Pomeranians, counsel being had with his own, judged that he indeed and his own must desist from this seeking, lest he should seem to do this not so much from zeal of justice, as from cupidity of gold. Yet, the princes and elders being collected and united, he exacted an oath from them, that the worship of Trigelaw should be utterly abdicated, and, the image being broken, all the gold should be spent on the redemption of captives.

[58] Two churches being established at Julin, But very many of the people of Julin had gone abroad across the sea for their trade, who, the conversion of their fellow-citizens being heard, the Spirit of God going before, were made their emulators, and, returning to their metropolis, submit their necks to Christ the King of kings; and straightway baptized by the priests whom the pious Otto had established there, are united with equal fervor to their fellow-citizens, initiated in the Christian laws. But the Church, the herald of truth laboring in the word of God, grew and was strengthened, and the Lord daily increased those who should be saved through him. And so the Apostle of the Pomeranians established there two churches, one in the city of Julin, in honor of the holy Martyrs Adalbert and Wenceslaus, in the place where the profane rites of the demons were wont to be performed, that where formerly filthy dealings, there thenceforth the mysteries of Christ might be frequented. The other outside the city, in a field of wondrous breadth and pleasantness, he built in veneration of the most blessed Prince of the Apostles, and there set the Episcopal see.

[59] But the pious Teacher being occupied with the gains of souls and the ordinations of churches, recalled by the people of Bamberg, the congregations of the faithful, not only in the place of Bamberg, but also in several monasteries, were troubled with solicitous expectation for the long-lasting absence of so great a Father, and, redoubling prayers to prayers, vows to vows, desired his return with all their heart. Therefore the pious Otto, unable to gainsay the assiduous legations of his brethren and sons, when he had wintered among the people of Julin, about the Purification of St. Mary, license being received from all, disposed to visit his one bride the church of Bamberg. Which heard, the neophyte people of the Pomeranians, tender in faith, and still as it were wrapped in the swaddling-clothes of infancy, struck with no small grief, strove with tearful prayers to encircle the footprints of the pious pastor, and to detain him with them: but in vain. For he himself answered that grave causes of divers businesses were imminent upon him in his land: but also he knew a great peril of his soul, if, while he sought new gains from foreign flocks, he should neglect his own sheep, specially assigned to him. And soon, a throng of companions and cooperators being united, he went round all those to whom he had disseminated the word of faith; and confirmed them in the Christian religion both by admonitions and by prayers. But first the castle of Cammin, then the place of Dodona, consecrated in honor of the holy Cross, he adds, where he baptized many of the Pomeranians, returned from the islands of the sea, where they had been hidden for fear of Duke Boleslaus.

[60] For Duke Boleslaus, as toward God and the worshipers of God distinguished by religion and piety; so toward idolaters and the wretched, by the way he had come, by the roughness of due rigor, was implacable. For every year, a strong army being collected, he was wont to devastate the lands of the pagans, that even by fear they might be subjected to the yoke of the Christian faith. But by the ministry of the pious Otto, arms were changed into peace ^d, and all, coming forth from the hiding-places where they were hidden, security being received through the blessed Bishop, obtained the grace of baptism. These things being performed, he sought Kolberg, where he completed and consecrated a church in honor of the holy Mother of God Mary, long ago begun by himself ^e. After these things, all the churches being visited, and commended to God by intimate supplication, augmented with the blessing of the Lord, he goes out of Pomerania. Then coming into Poland, with great joy he is received by Duke Boleslaus and all the clergy and people. Detained therefore for some time there by that same most Christian Duke for the sake of humanity, he went to Bohemia, and afforded a like great gladness at his arrival to Duke Ladislaus ^f and all his own. At last, the borders of his pilgrimage being passed, he came to Michelfeld, where, many of the clergy and people of Bamberg meeting him, he celebrated the Lord's Supper. On Holy Saturday of Easter he came to Turstat: but on that day deferred to enter the city.

[61] In the early morning therefore of the Lord's Resurrection, the church of Bamberg received him with a twin gladness, at Easter he returns to them. illustrated both by the joyfulness of the Paschal feast, and also by the arrival of the pious Otto. For the whole city assembled, receiving the new Apostle of our time, and, the people chanting praise, the sweet song resounded in the mouth of the clergy; You have come, O desirable one, whom we awaited in darkness. Thus, thronged by an infinite band, he proceeded to the church, all longingly beholding his reverend gray hair and angelic face, and rejoicing to kiss his feet consecrated to the Gospel of peace. To whom he, the word of God, which was never absent from his mouth, bringing forth with accustomed sweetness, announced Pomerania subjugated to the laws of Christ, and kindled the affections of all to consider the grace of divine piety, with that fire of charity with which he himself burned. Thence, attending to the uncertain goal of human life, and revolving that of blessed Job by assiduous meditation, I know not how long I shall abide; and If after a little my Maker take me away: he hastened to complete as quickly as possible all the enclosures of monasteries and churches ^g which he had long ago begun, lest, if anything in these were neglected, he should afterward grieve that it was subtracted from his reward. But the pious Bishop sweating in the divine works, through the envy of the ancient serpent, grieving that so many increases of souls were growing up for him in Pomerania, two chief cities, Julin and Stettin, fell into apostasy, and, the worship of the true God being cast off, subjected their necks to demons, and not to God. But in what order this was done, or how by the second Apostolate of the pious Otto, through the grace of God, it was recovered, the third book, the Lord assenting, will explain.

ANNOTATA.

g. Better, "begun."

THE THIRD BOOK

CHAPTER I. On the apostasy of the people of Stettin and of Julin, and various prodigies there. The mission is resumed by St. Otto, and the Duke with his own being converted, amid various perils the faith is restored.

Blessed Bishop Otto, after the first apostolate of the Pomeranian nation, having happily returned to his own see, On the apostasy of Stettin and Julin. two of the most noble cities of Pomerania, Julin and Stettin, the envy of the devil instigating, returned to their former filth of idolatry; yet on this occasion. Julin, founded ^a and named after Julius Caesar; in which too the spear of that same one was kept fixed in a column of wondrous size, for his memory; was wont to celebrate the festivity of a certain idol, at the beginning of summer, with the greatest concourse and exultation. And when, cleansed by the word of faith and the laver of baptism, the greater and lesser idols which were in the open had begun to be burned with fire, certain of the foolish, secretly stealing the small statues of the idols adorned with gold and silver, hid them with themselves, not knowing what destruction they thereby brought upon their city, like the unhappy Achan, who, the city of Jericho being subverted, stole a golden rod of fifty shekels, with a scarlet cloak, of two hundred shekels, and thereby bound himself with the whole Jewish nation under an anathema. For at the aforesaid festivity of the idol, the people of the province coming together with their accustomed fervor, and exhibiting plays and revelings with manifold apparatus, they, representing to the people, dissolved with vain gladness, the images of the idols long hidden, impelled them to the ancient rite of paganizing, and straightway thereby incurred the stroke of divine correction.

[63] For, being occupied with plays and dances after the pagan manner, In its burning, suddenly the fire of God fell from heaven upon the apostate city, and with such violence the whole city began to burn, that no one could snatch anything of his own, but only, desiring to save their souls, by swift flight scarcely escaped the raging fire. But at last, their city being destroyed by the atrocity of the fire, returning, they found the church of St. Adalbert, built there in the middle by blessed Otto, on account of the scarcity of stone with a firm boarding of wood, consumed in half by the vapors of the flames. the sanctuary remains untouched; But in a wondrous manner the sanctuary, which had been covered with a viler scheme, that is with a reed-thatch, having under it a linen cloth spread out, to ward off the little worms from the altar, remained wholly untouched by the fires. Which huge miracle being seen, the whole common people acclaimed in praise, asserting that without doubt this was the true God, who in so great a violence of fire, which had even ground stones to pieces, had preserved unharmed the reed-thatch heaped over his altar. And thus, the Christian priests being summoned, they did public penance, and, the idols being abjured, and their city rebuilt, submitted their necks to the yoke of Christ. In this manner the stroke of divine correction wrought salvation in the city of Julin.

[64] But Stettin, a most ample city, and greater than Julin, had three mountains enclosed within its compass; in it the little sacrificers raise themselves; of which the middle, which was also higher, dedicated to the pagans' god Trigelaw, had a three-headed image, which covered its eyes and lips with a golden mitre, the priests of the idols asserting that their supreme God had three heads for this reason, because he governed three kingdoms, that is, of heaven, earth, and hell; and that he covered his face with the mitre, because he as it were not seeing and silent overlooked the sins of men. And so, this most powerful city being led to the knowledge of the true God through the blessed Bishop, the temples of the idols had been consumed by the flames, and two churches, one on the mount of Trigelaw in honor of St. Adalbert, the other outside the walls of the city, in veneration of St. Peter, had been placed; and from this the sacrifices which with copious apparatus and riches were exhibited to the priests and shrines of the idols, the churches of Christ claimed for themselves. Whence the priests, moved, and daily grieving that the delights of their former pomp decreased for them, sought an occasion whereby they might recall the people to idolatry, for the sake of their gain.

[65] but the punishment of one restrains the rest, It happened therefore that a great mortality came upon the city, and the priests, being asked by the common people, said that they had incurred these things by reason of the abjuration of the idols, and that all would suddenly die, unless they appeased the ancient gods with sacrifices and the accustomed gifts. At this word straightway public assemblies are held, and inquiries are made; and in common the profane rite and superstition of the sacrifices is resumed; the churches of Christ are destroyed in half, and when the raging common people had come to the sanctuary, not daring to advance further, they thus address the supreme pontiff of the idols: Behold, what was ours, we have performed; it is yours, to attack and profane, according to your office, this head and summit of the Teutonic God. But he, seizing an axe, when he had raised his right hand higher, suddenly stiffened, and falling backward, protested his pain with a lamentable cry. The crowd running up, asks the cause of his pain. But he, groaning grievously, said: Alas, of how great power, of how great strength is that God, and who will resist him? Behold, because I presumed to touch his sacred house, I have been grievously struck. But they being astonished, and asking what they should do, their Pontiff; Build, he said, here a house of your God, beside the house of the Teutonic God, and worship him alike with your gods, lest perhaps, indignant, he bring destruction on this place as quickly as possible. Who obeyed his precept, and until the return of the most pious Otto remained in this error ^b.

[66] Wiric a citizen of Stettin, But meanwhile the providence of divine piety, which always desires the conversion of the erring, did not cease to reprove them with paternal gentleness, through a certain most powerful of their citizens, Wiric by name, wondrously freed from the captivity of enemies and the peril of the sea, which is by no means to be passed over in silence, especially since through the most blessed Apostle of the Pomeranian nation, though absent, Christ deigned to work so evident a miracle. For the region of the barbarians of Pomerania is eastern, having on its side the province of the Danes, the sea lying between, and so great is the breadth of the sea, dividing each region, that whoever, sailing in the middle, is set on a most serene day, can scarcely behold these provinces after the manner of a very small cloud. This citizen of Stettin therefore was wont frequently to sail into the province of the Danes, and to drive booty from it, as they too on the contrary made frequent piratical incursions into Pomerania.

[67] But at the time when his city had incurred apostasy, captured by the Danes, that same most powerful man Wiric, with a copious apparatus of six ships, sought the hostile Danes, and, falling into an unforeseen ambush, was captured with all his own, and his companions being cruelly strangled, he alone is delivered to prison, fettered on neck, chest, hands, and feet with a heavy bond of chains, only for the sake of gain. In this most straitened confinement fettered, and at every moment fearing ^c when he should be dragged to the punishment of death; he began to revolve in mind the memory of Bishop Otto, and, bathed with a shower of tears, anxious poured forth this suppliant prayer to the Lord: Lord God, who granted us to come to the knowledge of your name through the mouth of our holy Father the Bishop, have mercy and succor me in this tribulation, through his most blessed merits. Who received me, though unworthy, from the font of baptism, that if all things be true which I heard from his mouth concerning your inestimable piety, now, set in so horrible an image of death, I may experience it, and, freed by your gift, thenceforth may desist from this piratical invasion, and adhere more strictly and continually to your religion.

[68] These things said, he was relaxed into sleep, and straightway he beholds his beloved Patron Bishop Otto, he is loosed from his chains, clothed in the pontificals and mitred, and striking with his pastoral staff the sides of the sleeper. Who, waking from a heavy sleep, addresses him with this tearful voice: O servant of the living God, who has brought you here so unexpected? But he: For your sake, he said, I have come: rise as quickly as possible, and follow me. To whom the captive; How, he said, shall I rise, entangled on every side with so great bonds of chains? Then the benign Father, the sign of the cross being made, raised him, and straightway his chains, loosed by heavenly power, fell to the earth: and rising he followed him. To whom the servant of the Lord; Behold, he said, Christ, in whom you believed, has loosed you. Remember, when you return to your land, to bear my legation to all your fellow-citizens. For they have incurred a grievous offense of God, because, his worship being neglected, they did not fear to resume idolatry, and unless they as quickly as possible come to their senses, they will incur the vengeance of heavenly wrath, here and in the future age, in manifold wise. These things said, he vanished from his eyes.

[69] But he, with a most rapid course, came to the sea. But doubtful what he should do, miraculously led back to his country. within himself he was in a ferment with various thoughts, saying: What shall I do? God through the merits of my most blessed Father Otto has loosed me; but how shall I cross so great spaces of sea without a ship? Revolving this in mind, in the silence of the black night he beholds before him a little boat, driven to the shore without a rower, in which none but someone skilled in sailing could be borne alone. Which without hesitation entering, he commits himself to the sea, fortified with faith alone, and reckoning these things with himself; I judge it better, in the depth of the sea, if so it be necessary, to perish, than again to fall into the bloody hands of enemies. But he ascending the little boat, straightway the Lord sent a most strong wind into the sea, which without delay set him down at the shore of the city of Stettin without an oarsman. And going out to land, with tears he rendered due thanks to Almighty God and to blessed Otto, and, received with the greatest joy and admiration of all his fellow-citizens, set forth to them the whole order of his loss and rescue. Who also, in testimony of this miracle, hung up that same little boat at the entrance of the gate of the city. But the people of Stettin, prevented by their evil priests, spurned the legation of the pious Otto, enduring in the same error, until the Bishop himself, again visiting them, should recall them to the way of truth. Which in what order it was done, the present narration will declare.

[70] The Saint resuming the mission, Therefore the elect Pontiff of God, hearing that the enemy had over-sown tares upon the good seed, did not suffer the people of Stettin to halt between two sides, by serving the Lord and the idols: but, the blessing being asked from the Lord Apostolic Honorius ^d and the most serene King Lothair, disposed again to approach the borders of the barbarians, both to recall the apostates to the bosom of the Church, and also to subject to the yoke of the faith another nation, called Uznoym ^e, which had not yet heard the name of Christ. And so, several things necessary for the journey being prepared, ministers and cooperators of the word being also taken up, on the most sacred Lord's Supper, after the making of the Chrism and the solemnities of the masses devoutly performed, fasting, and adorned with sandals, as he had stood at the altar, the standard of the cross being raised, he took up the journey of preaching, according to what is written: How beautiful are the feet of those who evangelize peace, who preach good things? All his sons therefore following the most loving Father with tears, and with one accord praying prosperity for him: he, armed with faith and defended with the helmet of salvation, began to storm the city of the enemy.

[71] he turns aside to St. Norbert; He came therefore to that distinguished metropolis of Saxony, the city of the Virgins ^f, where he was honorably received by Norbert the Archbishop. Then he sought the episcopate of Havelberg. Which was then so destroyed by the frequent incursions of the pagans, that scarcely slender relics of the Christian name remained there. For on the very day of his arrival the city, standards being set round on all sides, was celebrating the festivity of a certain idol Verovit ^g. Which the man of the Lord as he noticed, compunctuous for such an error, refused to enter the walls of the city: but standing in the gate of the city, all the people being gathered, preached the word of salvation, and easily obtained among them the abdication of this sacrilegious superstition.

[72] and crossing the forest, There was there a most vast forest, which being crossed in five days, he came to a pool of wondrous length, where, beholding a little man sitting in a small boat, he bought from him a copious multitude of fish; but he himself, silver and other kinds being offered him, consented to take nothing of price, save only salt. For he said that for seven years he had not tasted bread, but was sustained only by the fish and the water of that pool. For, that same province being captured by the Duke of Poland, he, fleeing with his wife, his axe and adze being taken, a man being found in the middle of the pool, found a small level place in the middle of the pool, where, a little house being built, he dwelt securely, and gathered so great a multitude of dried fish in the summer time, that through the whole winter it superabounded, for the seasoning of which too he received no small quantity of salt from the pious Otto.

[73] There was too there a nation of barbarians which was called Moriz ^h. at Timina he falls in with the Duke in arms; This, the report of the blessed Bishop being heard, of its own accord demanded to be imbued by him with the Sacraments of faith. To whom he benignly answered, that he indeed for the time was tending to the nations committed to him, but after their conversion, if they should persist in this will, by the authority and permission of the Lord Pope, and the consent of Archbishop Norbert, he would energetically visit them. Therefore coming to the city of Timina, he found there a great apparatus of war, and a hostile incursion of the Liutitians. For the Liutitians, whose city with its shrine had lately been delivered to fire ⁱ by the most glorious King Lothair, from zeal of justice, strove to lay waste the city of Timina, and to captivate its citizens. But they, manfully resisting them, sought the aid of Duke Wratislaw.

[74] But on the very day of the arrival of the distinguished Bishop, the citizens of Timina were haranguing before the gate ^k. by whom, now a victor, Who, when from afar they recognized the standard of the Cross and Bishop Otto arriving, vied in meeting him, and compelled him to enter the walls of the city. Who, refusing to enter the city, polluted with the filth of idolatry, dwelt before the gate, his tents being pitched, and meanwhile provoked the primates of the common people, summoned to him, to the Christian faith with a wondrous sweetness of preaching. The Duke of Pomerania therefore, in aid of the people of Timina, came up with two armies, naval and equestrian, and, invading the lands of the rebel Liutitians, lays all waste with sword and fire. But toward evening, returning laden with much booty, Uznoym, the head of the province, is reached. he received with reverence his most dear father Otto, and led him to Uznoym, where he had an opportune quiet for remaining and preaching. And straightway at Pentecost he appointed a general colloquy of the princes of his land in that same place: where, the chief men of Timina and of the other cities coming together, he wisely exhorted them to receive the yoke of the Christian faith. For he himself, in his boyhood a captive and led away into the Teutonic regions, had been baptized in the town of Merseburg. But living among the pagans, he could not perform the rite of the Christian law; and therefore ardently desired that the nation over which he presided be subjected to the yoke of faith. The Princes therefore sitting down, the Duke thus began.

[75] You perceive ^l, most beloved, how this most blessed Bishop, for your salvation, has left all the glory and riches The distinguished oration of the Duke to his own, which he had among his own, and has gone to distant and unknown regions, sparing neither his own expenses, nor his dear ones for the love of God, but setting his soul in death, that he might recall you from death to life, did not doubt to undergo this untried and difficult pilgrimage. Before indeed many announced the word of God to these parts, whom through your malice you killed. Of whom too one you lately crucified ^m. But his bones the chaplains of my Lord, gathering, buried with fear and reverence. Such injuries to my most loving father and Lord the Bishop you ought not to inflict, nor even can you: because he is sent of the Lord Pope and of Lothair the most invincible King. Whence know, that if any trouble or controversy be inflicted upon him by you, those who sent him will reckon it done to themselves, and even to utter destruction will blot out you and your land. It is not mine to compel you to this religion ⁿ: because, as I heard from the mouth of the Bishop, God wills not compelled services, but voluntary. Wherefore, coming together among you by unanimous counsel, plead the cause of your salvation, and if you would receive the word of God and the legate of that word, in common decree it.

[76] These things being heard, the princes and elders, seeking an opportune place for this colloquy, who all receive the grace of baptism. long and much wandered, wavering with a doubtful opinion, especially the priests, for the sake of their gain, contradicting. But the sounder part of the counsel affirmed that it was of too infinite folly, when the whole Roman world, and the surrounding nations, had undergone the yoke of the Christian faith, that they, worse than abortions, should be alienated from the bosom of holy mother Church, and that the God of the Christians was deservedly to be loved, who through so many courses of years had endured them rebellious to him, patiently awaiting their conversion; and that it was greatly to be feared, if they any longer declined his yoke, that they would find themselves the unbearable vengeance of heavenly wrath. At last, the divine clemency willing, they unanimously abdicated the worship of the idols, and began to demand the grace of baptism. Which heard, the most pious Pastor, weeping for joy and his knees being set, rendered thanks to God.

[77] Then two companions, admitted to Wolgast, Soon therefore in that same city, all the princes being baptized, two and two of the priests adhering to him he sent before his face to other cities, that they might announce to the people the conversion of the princes, and his own arrival. Of whom two, Udalric ^o the religious priest of St. Giles, and Albwin the interpreter of the man of God, went to a most opulent city, called Wolgast [p], where they were honorably received by the wife of the prefect of the city, so that she washed their feet with the highest devotion of humility, and straightway, a table being set, refreshed them with most copious viands, they marveling and being much astonished, that they had found in the kingdom of the devil such a grace of humility and hospitality. At last, the dinner being finished, Albwin more secretly meeting the mother of the family, indicated to her the cause of his coming, and how at the colloquy held at Uznoym all the princes, the filth of idolatry being abdicated, had put on the grace of Christ. She hearing these things, so feared, that, falling to the earth, she remained long half-alive. Whom at last returned to herself Albwin began to ask; Why she had so shuddered at the grace of God, since she ought rather to rejoice, because God had visited his people.

[78] But she; Not for this, she said, was I stupefied: but rather for your slaying, now imminent, did my heart tremble. by the pious craft of the matron, For the magistrates of this city with all the common people have disposed, that if you appear anywhere, without relenting you be killed, and this my quiet and peaceful house, which always lay open to the traveler, will have to be contaminated with your blood. For if any of the magistrates detect your entry, at this hour my house will be walled with a siege, and I unhappy, unless I betray you, shall be burned with fire with all my own. Ascend therefore into the upper parts of my house, and there lie hidden, and I will direct my ministers, with your baggage and horses, to my more remote villages, that if the inquisitors come, I may freely excuse you, since neither your garments nor your horses be detected with me. But they, giving thanks for her pious provision, did as they were taught. And straightway the ministers leading away their horses and garments, after a little the raging common people burst in, and, the house being overturned [q], violently sought to death the pilgrims who had entered there. To whom the matron, I confess, she said, they escape the hands of the raging ones. they entered my house, but, refreshed, they departed more quickly: and I could not explore who or whence they were, or whither they tended. But follow, and perhaps you will overtake them. But they; If, they said, they have departed, it is vain to pursue them: but let them go their way, and if they appear here again, let them know that they will without doubt be involved in death. And thus the inquiry for them, by the nod of God, was made void; and the servants of God lay hidden in the upper chamber of that matron, like another Rahab.

[79] But the cause of this inquiry and tumult was a certain priest of the idols; The diabolical craft of the little sacrificer. who, the report of the new preaching being heard, turned to crafty devices, and clothed with the cloak and other relics of a certain shrine, secretly goes out of the city, and seeking the neighboring wood, terrified a certain rustic passing by with an unusual encounter. Who, seeing him clothed with the garments of an idol, suspecting his God had appeared to him, fell on his face, and heard him saying such things: I am your god, whom you worship. Fear not, but rise as quickly as possible, and entering the city, intimate my legation to the magistrates and all the people, that if the disciples of that seducer, who tarries with Duke Wratislaw at Uznoym, appear there, they be without delay delivered to death: otherwise the city with its inhabitants will perish. Which when that rustic had announced to the citizens with the greatest haste, they, unanimously united, strove to perform the mandate of their God. But, as we said before, the divine providence hid its servants, until on the following day the pious Bishop Otto, coming up with the duke, brought them forth from their hiding-places.

[80] But not even on the very day of the Bishop's arrival was temptation, sent through the envy of the devil upon the servants of God, lacking. The peril of another cleric. For the day drawing toward evening, certain of the Bishop's companions, wishing to view the shrine of that same city, went less cautiously. Which certain of the citizens perceiving, suspected that they wished to deliver the shrine to fire. And gathered seditiously, with a tumult they met them. Then the religious priest Udalric turned to his companions said: Not without cause do these gather. Know that we are betrayed. Which heard, the companions, following a backward journey, seek the defenses of flight. But a cleric, Ditric [r] by name, who, now going before them, had drawn near the doors of that shrine, not knowing whither to turn aside, boldly burst into that shrine, and, seeing a golden shield fixed to the wall, consecrated to Gerowit, who was the god of their soldiery, which it was unlawful among them to touch, seizing that same shield, went forth to meet them. But they, men of excessive simplicity, thinking that their god Gerowit met them, went backward and fell to the earth. But Ditric, seeing their madness, the shield being cast down, fled away, blessing God, who snatched them from the hand of those hating them.

[81] And so the Apostle of the Pomeranians, for seven days in that same city disseminating the word of faith, and delivering the grace of baptism, set over them John the priest: The shrines and temples are destroyed, and thus sought another city Cohzegowan. In which were shrines of great beauty and wondrous artifice, which the citizens of that place had built for three hundred talents. Who offered money to the blessed Father, that he should not destroy them, but should permit them to be preserved entire, for the adornment of the place. But the Bishop affirmed it unworthy to preserve sacrilegious houses, saying; That after his departure matter of apostasy, cause of ruin, would thence be begotten for the weak. It was therefore a joyful spectacle for the holy Church; [for] the images, engraved by the hand of the goldsmith, silvered or gilded, now ignominiously truncated in all their members, were dragged down through the descent of a certain bridge, to the glory of Christ, to be burned with fire, the favorers of the idols standing by and with great wailing acclaiming that their gods should be succored, and the wicked subverters of their country be sunk through the bridge; but others of sounder counsel on the contrary protesting; that if they are true gods, let them free themselves from the imminent peril.

[82] the demons fleeing away in the form of flies. But a huge miracle appeared in the demolition of those same shrines. For suddenly, the people standing by, flies of unusual size, which were never seen in that land, burst forth with great force from the temples of the idols, and covered the whole compass of the city with such density, that they seemed almost to overspread the daylight with a foul gloom. But also vexing the eyes and lips of all with excessive importunity, they brought no small horror to the beholders. But when they were driven off with violent repercussions of hands, nonetheless they still insisted the longer; until, the faithful chanting the praises of God and carrying about the standard of the Cross, the hateful monster, flying out through the opened gates, in a formed column sought the Ruthenians with the greatest speed. Whence by the judgment of all the wise it was determined, that this kind of portent presaged [s] the expulsion of the demons; whose prince Beelzebub, that is, the man of flies, was going to the Ruthenians, still ensnared in the pagan error.

ANNOTATA.

p. Today Wolgast: the rest you have in Sefrid from number 131.

q. Read with each Andreas; "and searching all things."

r. In Sefrid, number 134, Theodoric, which is plainly synonymous. There Chozegowa is also inflected otherwise, as also other things of this kind of less moment, with which to fill the paper I judge not worth the trouble.

s. Thus too the Andreas of Jaschius, inserting some things which do not seem truly to be Ebbo's; the other Andreas of Gretser repeatedly copying Sefrid. I often lament, that into a genuine harvest not equally genuine hands put the sickle.

CHAPTER II. The wondrous mercy of Mizlaus toward captives before the dedication of a church. The reconciliation of Boleslaus with the Duke. The perfidy of the people of Stettin is corrected, the little sacrificers being cast out, and their temples overthrown.

Intent on the dedication of a new church, The pious preacher therefore, the shrines of the idols being destroyed, and the people renewed with the font of holy regeneration, began to build a new church to Christ. To whose dedication when the prince of that place, Mizlaus by name, had come; who long ago with the other chief men, at the colloquy held at Uznoym, had received the grace of baptism; the blessed Bishop addressed him through an interpreter with these words: Most dear son, whom I have begotten in Christ through the Gospel, this exterior dedication requires the interior dedication of your heart. he obtains from Mizlaus For you are the temple of God, where Christ deigns to dwell by faith, and if you would so adorn the house of your heart, that that dwelling may please God, who is its inspector, with spiritual joy I shall be able to perform this exterior dedication. Who, compunctuous at these words, answered with a tearful voice: What therefore shall I do, that God may deign to inhabit the house of my breast? But he; This is, he said, what I admonish, that you search the secrets of your conscience, and if you have snatched anything from anyone by violence, worthily restore it. If you have captivated any for the sake of money, for the honor of God release them. Then he; To no one, he said, have I shown violence; the liberty of the captives; but I have with me many captives, grievously bound to me. To whom the man of the Lord; Inquire, he said, whether any among them be Christians. And when he had inquired, he found several Christians from the region of the Danes. Whom straightway, released from all debt, he offered to our blessed Father. At which the servant of God, rejoicing; What, he said, you have begun, complete a sacrifice pleasing to the Lord, that you may release the pagans too, depressed by captivity, whereby they may more easily submit their necks to the yoke of faith. And he; Of many crimes, he said, are these guilty, and they have inflicted on me losses not to be borne: [but] according to your word, most loving Father, let them be released. These things being heard, the pious Otto with tears giving thanks, Now, he said, this dedication will be acceptable to God; who have dedicated the lodging of your heart for the Lord to inhabit. And saying these things, he began the solemnities of the dedication.

[84] but while the ashes are sought, But by the nod of God, unexpectedly the ashes were lacking, and the ministers swearing that they had before placed them round the altar, in a wondrous manner not even a sign of their removal could anywhere be found. Then the priest Udalric, moved by the Spirit of God, went more quickly to a certain underground dwelling to gather ashes. At whose entry being heard, a captive lying hidden there sent forth a voice with a groan, and stretched out his hand from the cave. Astonished, Udalric approached to see what this was, and saw a youth wondrously enclosed with iron on neck, chest, and feet. And the interpreter being summoned, heard these things from him: Servant of God, have mercy on me, and put forth your hand, that you may lead me out of the most grievous yoke of this captivity. For I am the son of a most noble Prince of the Danes, and Duke Mizlaus, for five hundred marks ^b to be given him by my father, there is found bound the son of a Prince: holds me here shut up. Which heard, Udalric returns to the Bishop, and secretly meeting him; Not without cause, he said, this hindrance to our dedication has happened; because by the nod of God, I in a most grievous confinement found the son of the Prince of the Danes, when I had gone to gather ashes, and the dedication will not be able to be valid, unless this one with the rest be released.

[85] To whom the Bishop; He has now afforded us so much, that I do not easily presume to interpellate him further; him too being loosed, nor do I think any of the Princes in the Teutonic parts to be so entreatable as this foreigner. Yet meet him secretly, and perhaps he will acquiesce to you; although the business be grievous. Udalric therefore, Adelbert the interpreter of the man of God being taken, led out Prince Mizlaus from the crowd, and first saluting him with the word of the peace of Christ, asks whether all his captives had been released. He saying, Even so; Why, he said, do you attempt to deceive Christ, who cannot be deceived? Why do you sadden his Apostle by denying and dissembling? Behold you have made a hindrance to this dedication by your dissembling. For the ashes reposited yesterday, by the divine nod disappeared, and while the cooperator of my Lord Udalric, not by chance, but God so disposing, had gone to seek ashes, he found your captive, whom you wished to hide from God, to whom all things lie open.

[86] These things being heard, the astonished Prince; This, he said, the dedication succeeds. captive is bound to me singularly above all others. And therefore I ask that his cause be not made manifest; but rather that he be kept shut up in the underground dwelling. To whom the servant of God Udalric; Far be it, he said, that so great works of piety, which you have exhibited to God, so that you are even a marvel and honor to my Lord the Bishop, should perish by this one cruelty. To whom he; What then shall be done concerning the five hundred talents of silver, to be paid by his father, for the incomparable loss inflicted on me? To which the servant of God: The Lord has, he said, whence to restore this to you a hundredfold. Then at last Prince Mizlaus, gnashing within himself with a heavy sigh; God, he said, I invoke as witness; that even if I should consecrate my body to martyrdom for his name, I could do nothing more, nor more grievous to my mind; than that this man, bound to me by so great a debt, whom by no means I had resolved to release, now, my mind violently struggling, for the honor of Almighty God and the love of my Lord the Bishop, I release. And straightway, his attendants being sent, he brought him forth from the dark prison, and placing him with his hands upon the altar, offered him as a holocaust in an odor of sweetness to the Lord, and soon ordered his chains to be loosed, all who were present weeping for joy, and blessing God for so great devotion of the man. At last therefore the Bishop of Christ Otto fulfilled the office of dedication, with a more joyful performance than he had begun it.

[87] At that time ^c the Duke of the Poles Boleslaus, once grievously offended by the Pomeranian nation, appointed an expedition thither with a strong band. At which message that nation, Boleslaus hostile to the Pomeranians, newly instructed in the faith of Christ, was not moderately terrified. The primates and elders, fleeing to their Apostle, greatly demanded his aid. To whom the most pious Father: Do not, he said, fear: only stand in the faith. But I will go to the Duke of the Poles, and turn him from the intention of warring, God aiding. And straightway, companions of the way being taken, he left Udalric, in his stead, to confirm the neophyte people, at Uznoym. But he himself began to go to the Duke of the Poles, as he had agreed. Whose arrival being learned, the Duke received him most benignly, because he had before held him a familiar. But the causes of his journey being recognized; he answered: That it was not easy for him to intermit that expedition, so long proposed; but that he must henceforth be held for nothing by all his people, if he did not repay the Duke of the Pomeranians, so grievously bound to him, with due retaliation. To whom the Bishop: Know, he said, most dear son; that if you shall alienate this new Church of Christ, shattered by the whirlwind of war, from the yoke of faith, in the fearful examination you will render an account to God. But I for the sheep committed to me am prepared to receive death.

[88] he appeases him and reconciles him with the Duke. To this he: If, he said, the Duke of the Pomeranians, meeting me by himself, humbled, would ask pardon, I will do according to your word. Soon therefore legates are directed, honorably summoning Duke Wratislaw and Udalric the priest, security of a most firm peace being first given them. Who, a journey of three days being accomplished, came to Poland, and, treating the cause for which they had come, for two days left it unterminated. On the third at last, the Lord aiding, and the pious Otto mediating, both Dukes, reconciled, plighted a covenant of peace before the princes and a frequency of nobles. The Duke of the Pomeranians too, in testimony of peace, offered a great quantity of money upon the altar of blessed Adalbert the Martyr, to profit the uses of the Canons serving there, and by the journey by which they had come, returned with the pious Otto to Uznoym.

[89] But there were across the sea barbarians, singular in cruelty and savagery, Prohibited from going to the Verani, who were called Verani ^d. And when the man of God rather often disposed to go thither, he was hindered by all, who desired his life. Yet the Bishop bore it grievously, that none of his companions would undertake this work. But he himself, flaming with the ardor of martyrdom, on a certain day, secretly gathering his pontifical relics and placing them on his neck, alone began to go to the Verani, and, seeing a ship there passing by by chance, the fare being given, boards it as quickly as possible. Which Udalric noticing, straightway indicated to his companions. They pursue him with a swift course, and Adelbert the interpreter first, seizing him, drew him back unwilling and resisting. Who, groaning more deeply and sharply grieving that he was caught, had few companions of this journey. Who, considering his excessive fervor, judged it a wickedness to recall him, or to leave him unaccompanied. Boarding the ship therefore, when they had drawn near the city of Stettin, the watchmen, recognizing them, with a huge din acclaimed that the old master of error was coming, whom it were expedient to meet with swords and cudgels, and, to avenge the injury of the gods, to treat unworthily.

[90] Which the servant of God when he had recognized through the interpreter, intrepid and armed with the heat of faith ^e, he lands at Stettin, he raised the standard of the Cross, prepared himself with the pontifical garments, and resolved to go to meet them. And first entering the church of the Prince of the Apostles, which he had built before the gate of that same city, he paid his due service; now already awaiting the encounter of the barbarians, and his consummation in Christ. But they after a little, bursting out of the gates with a tumultuous din, long and much hesitating, and conferring among themselves what they should do, at last, by the nod of God terrified with fear, confused, return by the way they had come. On that day therefore and the following Sabbath, in that same church, giving himself with his own to contemplation, he thirstily awaited the hours of the passion. But the Lord's day dawning, in the early morning, after the solemnities of the Masses being completed, Otto the servant of God, girt with the Pontifical mitre, and the standard of the Cross being borne before, went out into the crowd for the sake of evangelizing, taking Udalric clothed in a dalmatic in the place of a deacon, and Adelbert in the place of a subdeacon, and other cooperators of the word of God. where intrepidly rebuking the apostates, But there were there great pyramids ^f, built up on high after the pagan manner. The people therefore being gathered, the pious preacher, ascending with his companions upon one pyramid, through his interpreter Adelbert, began to open to the erring the way of truth, and, unless they came to their senses from this apostasy, to threaten eternal destruction.

[91] But as he preached, behold the pontiff of the idols ran up panting, he is assailed by the spears of the barbarians, and with much sweat creeping into the most crowded crowd struck it, and commanded the servant of God to be silent by the force of a great clamor. For he himself with his own on the former night had conspired in the slaying of the Bishop, at the highest twilight of the Lord's day; but, God ordaining, oppressed by a most heavy sleep, he was frustrated of this purpose. And when, awakened at the second hour of the day, he had heard the man of God now preaching in the public assembly, furious he ran up thither, and enjoined silence. But the servant of the Lord constantly pursued what he had begun. But he, suppressing the slender voice of Adelbert the interpreter with his clamorous and high-sounding voice, with great strength commands the barbarians, that they not delay to transfix the preaching of Christ with the spears which, after the manner of the ancient Roman Quirites, they continually carried. Who, obeying his commands, when they had raised their right hands higher to shoot, by the might of divine power, stiffened as it were stones, so that there was not the faculty either of replacing the spears, or of opening the mouth; but they held their right hands immovably suspended on high, and as it were bound in the air.

[92] Which that ill-omened priest of the idols seeing, who all stiffen. inflamed with anger, began to accuse them of cowardice, and, snatching a spear from the hand of one of them, attempted to transfix the servant of Christ. And without delay he too stiffened, and, moved by shame, turns to flight. He departing, the pious Otto, the sign of the Cross being made, imprecated a blessing on the common people, and straightway, loosed from their bonds, they lay down their right hands with the spears. Which done, the Bishop of the Lord, giving thanks to God for the evident miracle, confidently entered the city, and, seeing the church of St. Adalbert destroyed in half, wept bitterly, and, his knee being bent, with his own long insisted on prayer. Meanwhile the barbarians, gathered with swords and cudgels, surround the gate of the church, seek the servants of God to death; but soon, by a certain divine power made to tremble, turn to flight. Then prince Wiric, The zeal of Wiric for the Saint. long ago rescued by the pious Otto from the captivity of the Danes, came up with the other familiars of the Bishop, in every way demanding of him that he withdraw from the city, before, circumvented by the perfidy of the priests, he should succumb to death. The most blessed Bishop refuses, saying: For this very thing I have come.

[93] A general colloquy therefore is appointed after fourteen days, in which by a fixed determination the priests with the common people should either receive the yoke of Christ, or utterly abdicate it. The citizens called to the colloquy, On the appointed day therefore, the Bishop of the Lord ascended the mount of Trigelaw in the middle of the city, where was the seat of the Duke, and entered a great house, opportune for this colloquy. The princes are present with the priests and elders, and, silence being made, the man of the Lord thus said: The day of our convention, long ago fixed, is now at hand, and I, eager of your salvation, desire to hear from your mouth, whether you have disposed to serve the Lord Jesus Christ, who is the true light, or the prince of darkness the devil. One of the priests answering; Not, he said, for so long a time ought this colloquy to have been deferred; because both before and now and always it is fixed for us to worship the gods of our Fathers: and therefore do not labor in vain; your discourse takes no place in us.

[94] Which being heard, the man of the Lord; I see, he said, that Satan has blinded your sense, that you cannot behold the true light. Innocent am I of the blood of you all: for I have not shunned to announce the word of God to you opportunely. But because you have abdicated the yoke of my Lord Jesus Christ, now I deliver you to the power of Satan, whom you have chosen, that with him, delivered to eternal perdition, you may possess that inheritance where the worm dies not, and the fire is not extinguished. And straightway rising from his place, he seizes the spiritual arms, imposes the stole on his neck, that he may bind them with the bond of anathema. Which seen, the princes, seized with a salutary fear, roll at his footprints, humbly supplicating that he suspend the sentence of this malediction, and once more grant them the space of a very brief colloquy. The most pious Bishop straightway assented, and, the stole being laid aside, sat down again. The princes therefore, the priests being left in the house, unanimously received the faith of Christ, but by the labor of Wiric they come to their senses, the filth of idolatry being cast off; and Wiric first, the most noble of them, entering to the servant of God, gave this account for all: I, honorable Father, with the chief men ruling this place, God inspiring, have by equal vow agreed in this, that we banish these sacrilegious priests, the incentives of all evils, from our borders, and follow you as leader and preceptor into the way of eternal salvation.

[95] And turned to him, the priest who had first spoken, he thus said: O wretched and miserable, what have your gods profited me, when, fettered in a most straitened prison, I beheld my Lord Otto visibly loose me from my chains, and restore me to my desired liberty? Is it not better for me to serve the living God, my liberator, than wood and stones, lacking life and sense? Go therefore with your own whither you will, the little sacrificers being cast out, and beware lest you appear any more in our borders; because, our Lord Jesus Christ reigning over us, there is no place for you and your images in these regions. Which heard, all the priests of the idols without delay rising, slipped away in flight, so that none of them afterward appeared there. But the Bishop of the Lord, over this rendering intimate thanks to God, and the temples being overthrown. straightway began with his own to destroy the temples of the idols. Then those who had apostatized from the faith, purifying them by the blessing of the sacred font and the imposition of hands, he reconciled to their Catholic mother, but to the others he delivered the grace of baptism.

[96] And as it is written: But they that seek the Lord shall not be deprived of any good, Prodigious turbots are caught. the fishermen of the people of Stettin, in the autumn time, in which these things were done, going forth to the river Oder, caught turbots of unusual size, whose occurrence in those parts is not wont to be except in the spring time. Who, understanding over this a heavenly prodigy, offer this new catch to the new preachers. But those fish were of such size, that two turbots sufficed the servant of God, with all his company, for fourteen days, besides the portions which he sent to the nobles and any religious.

[97] But there was a certain shrine, farther removed, to destroy which he had directed the most familiar to him, Udalric. A shrine destroyed not without peril. But a few, who had remained, favorers of the idols, looking at him from the wall, strove to crush him by the cast of stones and wood. Who then, God protecting, escaped; and returning to the pious Otto, unfolded their ambushes. Which the man of the Lord hearing, did not doubt to thrust himself into this peril. Whose presence the barbarians not enduring, dispersed here and there in flight, sought hiding-places.

[98] The shrine therefore being destroyed, when the man of God was returning, he found a huge nut-tree, consecrated to an idol, with a fount which flowed beneath it; which straightway he commanded his own to cut down. The Saint is nearly killed by a rustic, But the people of Stettin, approaching, asked that it not be cut down: because that poor little keeper of the tree fed his needy life from its fruit. But they affirmed with an oath that they would perpetually destroy the superstition which was practiced there. To whose petition the man of discreet mind straightway assented. But while they confer these things in mutual discourse, behold that barbarous keeper of the tree unexpectedly ran up, and secretly standing behind the servant of God, aimed at his holy crown with a battle-axe ^g [*], with a strong effort. But by the nod of God the blow being frustrated, he fixed the axe so strongly into the bridge, laid with a firm boarding, on which they then by chance stood, that by the difficulty of drawing it out, he made a delay for the striker. Which Adelbert the interpreter seeing, quickly snatches the axe from the hands of the barbarian and hides it, and all, surrounded with unusual horror, threaten death to the sacrilegious man. But the piety of Otto resists, lest he suffer any evil.

ANNOTATA.

* elsewhere, Fransisca.

CHAPTER III. The people of Stettin being confirmed and the ambushes of the little sacrificers avoided, he goes to Julin. Several miracles there. The conversion of the Ruthenians attempted. The Saint's return, sickness, death, and burial.

Therefore, the people of Stettin being confirmed in the faith and doctrine of the Lord, St. Otto departing from Stettin, when the man of the Lord disposed to return to Uznoym, the citizens of the church of the city, approaching him, suppliantly asked that the discord which was between them and Duke Wratislaw he would dissolve by his intervention. To this he: I will do as you wish, but do you direct your legates with me, who may bring back to you the offices of peace, and if the Duke has justly any complaint, may answer to the objections. Straightway the legates of the people of Stettin are assigned to the pious Otto, who also on that same way were a great defense to the Bishop.

[100] ambushes being set by the little sacrificers, For two pontiffs of the idols stretched the snares of death for the man of God, and had secretly sent ahead eighty-four soldiers, who should slay him returning, and send back to them his head, fixed on a stake. But there is no wisdom, there is no fortitude, there is no counsel against the Lord. But the blessed Bishop departing, that greater pontiff of the idols, his friends being called together, ordered a feast day to be held for the idols, saying: Our God, whom that old seducer attempted to exterminate, has appeared to me, and without ambiguity intimated that Otto's head was to be cut off and transmitted to me. And when he had said these things in a guffaw, exalting his voice, straightway by the devil, his neck being broken, his head was turned across in a horrible and miserable order, and his brain, leaping out of its place, was dashed against the wall by a cruel impulse. Which seen, his friends, terrified, ask of him the cause of this calamity; but he, the neck of one of them is broken by a demon, long miserably crying out, at last burst forth; Because, he said, I stretched ambushes for the servant of God, and thought to turn you from the way of truth, these things I suffer. And these things said, he expired, and that place was filled with so great a stench, that no one there, he dying, could stand by for the intolerableness of the stench. And as it is written: The pestilent man being punished, the wise shall be wiser, all the people, his destruction being heard, were more and more strengthened in the perseverance of the faith.

[101] But the other sacrilegious pontiff was not even so amended, the other is strangled with a noose. whence he too by the judgment of God after a little perished. For while, a certain cause pressing, he crossed the sea by ship, going out for a bodily necessity, he sought the hiding-places of a neighboring wood, and soon by certain of his companions, secretly following him, was hung with a noose in the thicker places; and thus his grief and iniquity descended upon his own crown. When therefore those eighty-four soldiers, sent by the priests of the idols, had seen the man of God passing, they burst out of ambush. But when the people of Stettin, who accompanied the Bishop, had recognized the voices of their fellow-citizens, they halt their step; and ask what they wish. Who answering, confess that they had not known their presence there. They on the contrary; The Bishop, they say, of the Lord intends to dissolve the inveterate discord between us and the Duke, and therefore we will not suffer him to incur any trouble on this way, but are prepared to undergo death for him.

[102] After these things the servant of the Lord went ^a to the city of Julin, long ago instructed by him in the sacraments of faith. St. Otto goes to Julin, And when he was conforming them in the Lord alike by doctrines and examples, a certain woman deprived of her sight rolled at his footprints, instantly demanding of him a blessing and remedy. To whom the pious Otto; Behold, he said, the church of St. Adalbert the Martyr is at hand, thither, believing in God and his Saints, run, and touching the bell, implore the help of the Martyr of Christ. For those still rude in faith, when they entered the church for the sake of prayer, were wont to move the sound of the bell, as if thereby rousing the Saints to succor. Which when she, believing with a simple intention, had performed, where the blind woman receives sight; straightway she received light, and leaping up with joy, returned to the servant of God, giving immense thanks for the health received. To whom the Bishop; Not to me, he said, but to God and his Saints give thanks, and be zealous to persevere in the faith which you have learned.

[103] A certain soldier having a lunatic son led him to the servant of God, a lunatic is healed, and offered gifts, that he would restore the boy to health. Who said to him: Go to my tent, where I have the relics of the Saints placed, and there to God and his Saints offer vows for your son believingly, and straightway you will receive him whole. Who did as he was taught, and soon, rejoicing, presented his son unharmed to the man of God.

[104] It happened at that time on the feast of blessed Lawrence the Martyr, the crops are burned on the feast of St. Lawrence, that a certain priest of the company of Bishop Otto, by name Bokeus, passing by, saw rustics in a field reaping grain, whom he modestly restrained, saying: Wretches, what are you doing? Today is the birthday of blessed Lawrence the Martyr, which is celebrated by the whole Church with the highest veneration, and you, senseless, presume to violate it? But they, We cannot, they said, keep the Sabbath at all times. It is expedient too sometimes to provide the necessaries for our homes. But the priest, fervent in Spirit, I know, he said, that the violation of the solemnity will not go unpunished for you; but know that all which you have unlawfully reaped will be consumed by heavenly fire. Scarcely had he finished the words, and behold the fire of God fell from heaven, and consumed their touched crops to ashes. And thus it came about, that the citizens of that place thenceforth held the distinguished Martyr Lawrence in great veneration.

[105] on the assumption of the Blessed Virgin a rustic is punished, Likewise in the city called Games, a certain rustic with his wife had gone out to reap on the assumption of St. Mary, whom the man of God's attendant Bokeus reproved, saying: Today is the assumption of the Mother of the Lord, you ought not to toil at this work. And they; Yesterday's Lord's day, they said, we kept holiday, today we wish to attend to the work of our hands. But they not acquiescing, and with obstinate mind insisting on the begun labor, the religious priest; Because, he said, you believe not my words, your blood will be upon your head. The vengeance of this transgression you will experience by evident indications of things. As he said these things, that rustic, falling backward, expired, and the part of the crop which he had seized in reaping, dying, he enclosed in his hand with so strong an effort, that no one could by any reasoning either open the hand, or snatch the crop; but with this stupendous binding he was delivered to the tomb. But the woman, by the intervention of the Mother of God, being reserved to life, but bound by a like prodigy, namely her fingers with the crop inseparably adhering to her palm, trembling ran to the man of God Otto, and, confessing her guilt, received pardon and health.

[106] and a frenzied man is restored to himself. A certain soldier laboring with frenzy, with insane clamor and horrible motions of his limbs, was burdensome to all. But the companions and cooperators of the man of God, not bearing his importunity, seizing him, drew him to the place where the servant of the Lord was wont to pray and celebrate the solemnities of the masses. For there was a boarding built there, where while the soldier lay for some time, suddenly he was healed, and leaping up gave thanks to God and to the blessed Bishop, and to many by word and conversation was for salvation. Therefore the elect Pontiff of God came with the legates of the people of Stettin to the Duke of Pomerania, and, as a good Pastor, everywhere providing for his flock, was zealous to reform peace. The people of Stettin are reconciled to the Duke, But the Duke, receiving the words of his most pious Apostle, as if brought to him from heaven, answered benignly and humbly. It is yours, most loving Father, to exact whatever you will, not by asking, but by commanding: for we and all our things are yours, because in Christ Jesus through the Gospel you have begotten us. For you have bent the stiff-necked people to the worship of God, you have mitigated the fierce: and therefore let them henceforth, you mediating, obtain the joys of a most firm peace. And straightway the legates of the people of Stettin, rolling at the feet of the Duke, utterly abdicated all occasion of the former discord, and, the kiss of peace being received from the Duke, gave due thanks for this reconciliation to the blessed Bishop, and thus, bearing back peace, returned joyful to their own.

[107] and for the third time they smite the Ruthenians: But because evils always pursue the good, and, as Isaiah says: He that departed from evil lay open to prey; the Ruthenians, still ensnared in pagan errors, the conversion of the people of Stettin being heard, grievously indignant that, without their regard and counsel, renouncing the idols, they had received the Christian law, did not fear to war for their gods. And a great army being gathered, they beset the banks of the river, arrange a battle-line equipped with an apparatus of arms, and, blaspheming, ask where the God of the Christians is, or whether he can succor those invoking him. Meanwhile, the Apostle of the Pomeranians praying to God, the people of Stettin, bearing before them the standard of the Lord's Cross, at the first onset drive the Ruthenians to flight. Nonetheless on the following day, returned like dogs, they again declare war on the Christians: but repelled in the same manner, they turn their backs. On the third day, blotted out to utter destruction, they cry out that the God of the Christians is unconquered, and are confounded with great fear and confusion.

[108] But the Bishop of the Lord, striving to render good for evil, thirsting in vain for their salvation, desired to imbue with the Christian laws those same Ruthenians, who had not feared to disturb by war the people still neophyte in faith. But they, with a hardened brow, rather often declared to him, that if he should presume to approach the borders of Ruthenia for the sake of preaching, he would be exposed to be torn by wild beasts. But the most ardent lover of Christ, not fearing to experience the ferocity of the unbelieving nation, had long ago thirsted to pour out his sweet life for the most sweet Jesus. But hearing that the Archbishop of the Danes, who had dominion over them, had by the edict of the Lord Apostolic been directed to them as a preacher, he judged that this by no means should be done without his consent and will. Whence he directed a certain Juvan, his legate, to the Pontiff of the Danes, who should ask his will over this business. Moreover he transmitted to the aforesaid Bishop of the Danes new balsam with a precious stole. But Juvan, returning late after a course of six weeks, brought back the answer of the Archbishop, namely that with the princes of his land he would confer, at the next synod, what they thought of these things ^b.

[109] Meanwhile the most glorious King Lothair, and the other princes, bearing ill the long-lasting absence of the blessed man, recalled by Lothair, by commanding at once and asking, mandate that he expedite himself as quickly as possible, and refresh the church of Bamberg with his desired return. And so the Apostle of the Pomeranians, unable to gainsay these legations, before he received the answer of the Archbishop of the Danes, was compelled to return to his see. The faithful round about being therefore visited and confirmed in the faith, commending them to Christ, in whom they had believed, he set out with his own. And when, the journey being measured, he had come to Poland, Duke Boleslaus, the old keeper of his familiarity, receiving him with accustomed benignity, attended to his honey-flowing doctrine with such eagerness, that, eight days being elapsed, he scarcely granted his beloved Father leave to depart. At last, the long labor of this pilgrimage being completed, with exultation he is received by his own. on the vigil of St. Thomas the Apostle Otto, the God-worthy Bishop and Apostle of the Pomeranians, gladdening his Church with his desirable arrival, all the common people of each profession and sex running together into one, with the highest joyfulness and spiritual joy, the Father is received by his sons.

[110] Therefore when it was now time that Otto, the pious dispenser and faithful servant of the supreme father of the family, The last sickness of the Saint, should enter into the joy of his Lord, he was touched with a most vehement pain, namely a flux of blood; that, as gold is proved in the furnace, so he, purged in the furnace of sickness, might merit to enter the hall which receives no stain. But he himself gave thanks to God in his infirmities, and, desiring to see the King of glory in his beauty, more attentively commended his exit to God and the blessed angels with daily sighs. But when so great a light of the Church had begun by sickening to be obscured, it overspread the poor of Christ, nurtured by his affection and provision, with an inestimable gloom of grief and weeping. But the pious Father wiped away the tears of his sons, as much as he could, by consoling, and with so great strength compelled his feeble limbs to serve the spirit, that, except the day of his falling asleep, he lay not in bed, but daily sitting in a seat, sometimes too advancing supported by a staff, was free for psalms and prayers; and, what is rare, was anointed with the oil of the sick not lying, but sitting.

[111] and amid works of mercy, Therefore the most sacred festivity of the Apostles Peter and Paul coming, discerning that the day of his calling was at hand, he calls Egilwert the dean, who succeeded him in the episcopate: to whom, many persons of the nobility standing by, he commended all his own, saying: Today is the birthday of my Lord the Prince of the Apostles Peter; to whom, I pray, offer the things given me by God, that he may deign to open to me the gate of the heavenly kingdom, and with his colleague the master of the nations Paul, to lead me thither as quickly as possible. But the money which I had gathered for procuring for this Church the abbey of Bretingen, distribute through our monasteries, according to the wisdom conferred on you from heaven, and spend it more copiously on the relief of the poor of Christ. For the rest cherish the place of my rest, namely the mount of my Patron blessed Michael the Archangel, as my bowels, and watch over its advancement for the consolation of my soul. Your love, with all my flock, I commend to the supreme Pastor, who deigned to assign you to me; may he consign you back to me entire in the rest of eternal brightness. And a blessing being given upon them, not without tears bidding them farewell, he dismissed them: and, the viaticum of the salutary mystery being taken, he watched vigilant in prayers, that, the Lord knocking, he might open with exultation.

[112] the most pious death. On the night therefore on which the festivity of St. Paul the Apostle is kept, Otto the Apostle of the Pomeranians, set in his last breath, and now dead in flesh, the clerics chanting the matins office before him, he, his eyes and hands raised upward, with the voice he could, answered, Thanks to God. For where his treasure was, there was his heart also. But a very great throng of religious persons, rising in the night to visit the most blessed Father, stood round him awaiting, commending his exit to the Lord with the due solemnities of the psalms. But at the first hour of the day, the pious Otto, hearing from the Spirit that he should rest from his labors, rendered his soul to heaven, the blessed angels indeed, whom in his life he had served, receiving it, cherishing and protecting it, and receiving it into their eternal tabernacles.

[113] And now fame flying, the forerunner of mourning, struck with inestimable sorrow not only the neighboring but also the more remote monasteries, continually sustained by him with the necessary supports of life. The incredible mourning of all, Nor undeservedly! For the Lord had shown his people hard things, gave it to drink the wine of compunction and inebriated it with wormwood, when he took away the most longed-for father, by whose defense and the virtue of alms the peace of the Church so long nobly flourished. In what patron henceforth will there be so solid a solace of the poor of Christ, who rightly said with the Apostle: Who is weak, and I am not weak? Who is scandalized, and I am not on fire? Who came to him sad, and departed not rejoicing? Who sought his help in his tribulation, and did not obtain it? Deservedly therefore the Church wept his passing, over whose life she so greatly rejoiced.

[114] the care of the funeral, His venerable body, cared for by religious men, and seasoned with spices, was carried through each of the monasteries, and there honored with the watches of vigils and the solemnities of Masses. At last it is borne to the mount of St. Michael the archangel, his special patron, and there in the Church, which he himself had rebuilt from the foundations into a greater state, is received with due honor. But there for the service of the funeral, it can neither be believed nor said how great a multitude of men flowed together. And what we cannot relate without tears, when the religious priests were bearing the lifeless body into the choir of St. Michael to be buried, when it had come to the inner threshold, so great a wailing of all suddenly arose, that even the bearers of the funeral themselves, shaken by excessive weeping, sank down with the bier, and almost fell to the earth. and the elogium of Imbrico. Then Imbrico the venerable Bishop of Würzburg, Mass being celebrated, made a sermon to the people, beautifully adapting the testimony of Jeremiah to the person of blessed Otto: A rich, beautiful, fruitful, and fair olive, the Lord called your name. In this order the body of the holy Man, placed in a mausoleum ^c before the altar of blessed Michael the Archangel, is from then and thenceforth frequented by the pious devotion of the faithful, and wondrously exalted by the glory of miracles.

[115] A certain boy ^d of ten years, in the place of Bamberg, long ago handed over by his parents to the liberal studies, The miraculous healing of a boy, lay pressed by a grave sickness, and now for three days most like a dead man, had remained without motion and voice. Whose mother, when she could no longer see the torment of her only son, with most ardent faith ascending the mount of St. Michael, went to the sepulcher of the blessed Bishop Otto, and there, tears being abundantly poured forth, through the merits and suffrages of that same holy Father, sought health for her son from God. And without delay, when she returned home, she found her son, whom she had left in his last breath, speaking and whole, and all weeping for joy. She too, falling on her face, in a voice of exultation and confession gave thanks to God and the holy Confessor. Which memorable deed when it had been related to the good pastor Egilbert, the successor of that same father, gladdened with no small joy, he pronounced the mount of St. Michael happy, and visited by God, which merited to place in its bosom so precious a treasure.

[116] There are also many other blessed ^e and magnificent deeds of this blessed Bishop, and other wondrous deeds. which have been comprehended and numbered by him who both here is recognized the inspirer of his good works, and there the faithful rewarder. Who also disposed his glorious passing not without cause on the festivity of St. Paul the Apostle: but as it has been determined by the judgment of all the wise; because that Blessed man did not doubt to weary his old age in the Apostolate of the most remote nations for the love of God, he merited also to receive the reward of his labor on the birthday of him who is properly the master and teacher of the nations. For it was worthy, that as he was zealous to imitate the teacher of the nations before the other nations by evangelizing, so also he should have one and the same birthday with him.

Here ends the third book.

ANNOTATA.

THE FOURTH BOOK SUPERADDED TO EBBO.

CHAPTER I. On the signs which were done at his burial.

Desiring ^a to say some things of the signs and virtues of the King of virtues, of the beloved Bishop Otto, The praise of St. Otto from his liberality, it pleases first to inspect his life: because, as is clearer than light, not signs, but his works done in God, conferred on him the glory of sanctity, although frequent signs are certain indications of sanctity. For since nothing so commends a Christian soul as mercy, and no one is so blessed as he who understands concerning the needy and the poor, who, do you think, is more blessed than Bishop Otto, from whose sight the poor man never departed with empty bosom; who distributed what he had to the needy; and aided his fellow and conformable needy one, for whom there was no helper? He clothed the naked, put on himself the stole of justice, built monasteries and hospitals for pilgrims, and acquired for himself the friendships of the Saints and the eternal tabernacles. Whom mercy made perfect, while he imitated his merciful and perfect heavenly father.

[118] from his apostolate, But shall we keep silent concerning his Apostolate? By no means. For he who wrought in Peter in Asia, in Paul in Greece, in Gregory in England, wrought also in Otto in Pomerania, who, prompt in faith even to the highest old age, a war being undertaken against the idolaters, and the sword of the word of God being drawn, was mingled with the fierce throngs of the nations to preach, desirous of the glory of Christ, careless of his own rest. For when by keeping silent he could be safer, choosing to receive the glory of martyrdom, by speaking he was wounded, was beaten, was stoned, surrounded with terrors, reproaches, and extreme perils, the pontiffs of the idols raged against him after the manner of beasts. But Otto feasted in adversities. But at last, through the greatness of his faith, girt neither with a retinue nor with legions, by the bare virtue of his mind, he brought back from the perfidious a glorious triumph for Christ, and, the image of the devil being cast out of the cities of the Pomeranians, he erected the sign of the unconquered Cross and the image of God. His discourse therefore, the following signs, God confirming, the Priest of Christ constantly sustained all adversities meeting him, for God and through God, knowing that a glorious victory cannot be acquired except through laborious contests.

[119] From these things therefore which we have briefly sampled, we see, from his signs. that Otto, crowned with the glory of the Apostolate and the honor of martyrdom, little needs the testimony of signs. Whom we doubt not to have been chosen into the fellowship of the Apostles, Martyrs, and Confessors by divine judgment. But concerning the signs which were frequently at his sepulcher, we cannot but speak the things which we saw. For if for an idle word we render an account, let us see lest we render one also for idle silence. Certain therefore of these we shall relate, which either we ourselves saw, or heard from approved and steadfast men, and, examined by the balance of truth, recognized. For if we should wish to write all things, the days will cease before the discourse.

[120] The beginning of the signs of St. Otto was in Otto ^b a boy, who, when he was breathing out his soul into the bosom of his mother, A dying boy recovers; she, unable to see her dying son, ascended the mount of St. Michael, and there at the sepulcher of the Confessor of Christ cast herself into prayer, wishing to pass the hour of her son's passing in that same place. And when she believed all the funeral services about her son now completed, she returns home, and finds the boy whole and unharmed, walking here and there, and with a strong cry returning to the tomb of St. Otto, she held her son by the hand, and made these things known to the whole church.

[121] We saw ^c a certain woman, contracted in the manner of a ball, a contracted woman is set upright; leaning on stools, carrying herself and in a way weighing herself down, who, coming to the sepulcher of the Confessor of Christ, sought grace and found it, and, glorifying God and his elect Otto, before all being set upright upon her feet, stood whole.

[122] A certain blind man, a citizen of Regensburg, on his staff, the blind see; had come to the festive memory of blessed Otto, and among the greater vigils in the presence of the whole Church, scales falling from his eyes, for the glory of his Confessor, the Lord restored to him the light long denied; and a like sign to this in a blind woman, amid the solemnities of the Masses, on the following day the divine grace repeated.

[123] A certain girl had swollen up in the likeness of a wineskin, a girl is healed; so that, deprived of the office of her members and the beauty of her former form, she seemed to bear not the appearance of a human, but an enormous mass of flesh. Who, when she found no remedy nor rest, implored the clemency of blessed Otto, and immediately was restored to health by God, so that, no sign of swelling appearing in her, she showed herself joyful at the sepulcher of St. Otto, with oblations and thanksgivings, together with her mother.

[124] likewise a frenzied man, A certain wool-worker, Rudolph by name, suffered frenzy, and by wondrous motion and terrible eyes signified the pain of heart and body; so that, bound to a ladder and carried to the sepulcher of St. Otto, in that same place health being fully obtained, he gave praise to God.

[125] and a priest with a deacon. Two men of one name, not of the same order: for one is Henry a priest, the other is a deacon; bore an equal infirmity, namely double tertians, mixed with acute fevers: of whom while one, his strength being collected, said a Mass of St. Otto; the other while he prayed at the sepulcher, without delay, were perfectly healed.

[126] Concerning Henry the almoner It is a custom in the church of St. Michael, that on the annual day of their Father Otto, in the cloistral atrium, the convent with its own hand gives alms: which good custom the other churches which the holy Bishop founded devoutly received. It happened therefore, that in the monastery of Prüfening, which is held named for the strictness of its religion, the master of the hospital house, Henry by name, was oppressed by the infirmity which is called gout, so that on the feast of the founder of that same monastery, he could not by himself impart the accustomed work of mercy to the poor. Failing therefore with grief, he was in a ferment what to do. A door therefore, opportune meanwhile for the business of weeping, was suggested to him, on which the painted likeness of blessed Otto was seen. Before which prostrate, he let loose the reins to tears, not indeed in these words, but in this sense saying many things: Lover of the poor of Christ, why do you not succor me? Is it tomorrow or tomorrow? Why not now? Why not in this hour the end of my sickness? He said these things, weeping in much contrition of his heart. The prayer at last being finished, blessed Otto pitying, he is relieved by a sudden healing, and, the shower of tears being repressed, in honor of God and the holy Bishop gave a larger alms than usual.

ANNOTATA.

CHAPTER II. On the things done for procuring the Canonization.

By these and infinite other miracles, while the holy body, hidden in a pit of earth, shone forth, and now seemed fit for none of the faithful, There is treatment of procuring the canonization, that the Father of many churches under the stone should, like a lamp, be covered by a bushel, when Lord Otto ^a the second, twelfth Bishop of Bamberg, together with the venerable Wolfram, Abbot of St. Michael on the mount of Bamberg, had sat down in the chapel of the Mother of God Mary, which is beside the chapter-house, the Bishop said: We see that the universal Church does not doubt concerning the sanctity of blessed Otto: for while we are silent, his works cry out, and therefore for performing his canonization, we need divine counsel and help. To this the Abbot, a man of subtle wit, answered: The counsel indeed is easy, but the work difficult. To an action of this kind entry must be made in this manner. The people of the acquisition of blessed Otto, namely the Pomeranians, are first of all to be approached and addressed, that to the Apostolic See honorable persons of their nation, and letters of the Bishop, Duke, and nation, be directed [*], through which they may afford testimony of their conversion, and testimony of the Apostolate of St. Otto.

[128] Then the letters of the Abbots and of all the Conventual churches on account of which Abbot Wolfram, which the holy Father built are to be employed, that all with one mouth may cry out from whom they have what they have. His life too, full of signs and virtues and works of mercy, is with us, which is to be presented to the Apostolic Pontiff. All these things are to be gathered together, and reposited in one wrapping ^b, that they may be for St. Otto in testimony, and the firmament of this cause, and thus one must go to the Lord Pope. To this the Bishop: You have given excellent counsel, but who is to be sent, you have not foreseen. Straightway the Abbot, turning the whole business upon himself, from deliberation answered: According to the trite proverb; Whose the ram is, he himself holds it more tightly by the horn ^c. I claim this burden for myself; because blessed Otto, to confess the truth, is ours. For in heart and body he always was and is wholly with us. Then the Bishop, giving thanks to the good will of the Abbot, rose from the place of counsel and departed. After these things the Abbot, license of his brethren being received, went to Pomerania, and in the castle of Cammin, the most Christian Duke Boguslaw meeting him and holding him by the hand, by Conrad, first ^d Bishop of Pomerania, and all the assembly of the new Church, goes to Pomerania, the new guest, with Crosses and standards, in hymns and organs, is received; and he set forth to them the cause for which he had come, saying: It is very unworthy and unbecoming, most beloved, that the Apostle of so great a Church, who living and dying was adorned with innumerable miracles, so long lies in the hiding-places of the sepulcher. We make known to you therefore, that we have purposed to labor for his canonization, and it will behoove you to co-labor with us, among whom St. Otto more abundantly labored.

[129] To this all unanimously answered: That this had always been their desire, and that they would gladly render service to the honor of their Apostle. where, heaped with benefits, They asked moreover, that when he should wish to go to the Apostolic See, he should not suffer this to lie hidden from them, that he might have honored men of that nation as companions of the way, and they might afford whatever service they could. But this could not be done, because Boguslaw the excellent Duke departing from life that same year, the peace of that land was so disturbed, that no one could pass from here to them, nor cross from thence hither. The Duke therefore, counsel being had with his elders, venerating St. Otto in Abbot Wolfram, by his authority made a donation, and confirmed it by testament; namely that five hundredweight of wax ^e, in memory of his name and as a monument of his nation, be paid yearly to the church of St. Michael, from the taverns of that land, that thence a lamp may shine in the temple of God, and a continual light be prepared and burn to the memory of St. Otto. The Abbot therefore, rendering due thanks for so great benefits and indications of devotion, offered them balsam and precious gifts, worthy of Princes, and their license and kiss being received, returning to his brethren, completed nine weeks, going to Pomerania and thence again returning.

[130] the letters of the Princes being collected, After these things he made a collection of the letters of the Bishops, Princes, and Abbots, and thus, opportunity being received, went to Pope Lucius, who, worn out with age, detained himself at Verona. By whom benignly received, when he had intimated to him the cause for which he had come, and presented the letters, he received the answer: This principal business is to be declared in the city of Rome, which is chief over the whole world; and we, life accompanying, when we shall come to the City, in the council of the Bishops will gladly do what you ask. But Lucius, before he came to Rome, was prevented ^f by death. The Abbot therefore, knowing that a word once emitted from the mouth of the supreme Pontiff is irrevocable, dared not speak further; but the Apostolic benediction being received, returned to his brethren. Thus all hope was deferred, not taken away. But Otto Bishop of Bamberg, wishing to pursue by letters he undertakes the matter more often; what fit persons could not prosecute, sent letters once and a second time to Pope Urban, who succeeded Lucius; and to Gregory, who succeeded Urban [g], but profited nothing; the Romans scarcely deigning to inspect the letters and saying; For such businesses not sheets, but reverend persons are to be exhibited. The Roman curia, not forgetful of justice, does not easily grant a grand thing, lest perhaps great unskillfulness be imputed to it. Thus now for the third time labor and expense perished.

[131] But Abbot Wolfram, mindful of the honor of St. Otto, unmindful of labor, all despairing, and, as is wont, wagering [h], whether anything would ever profit at Rome; he himself, although he was burdened with a swelling of the feet, together with the venerable Conrad, Abbot of Michelfeld, all the precious things which he had in gold and silver being reposited in a little sack, lest perhaps expenses should fail him on the way, at last by Clement III on Good Friday, about the third hour, came to Rome, and, all being set forth, went to the Lord Pope Clement III [i]. By whom most clemently received, he was asked: Where is your refreshment, where do you eat the Pasch? And he showed him a certain Cardinal's great dining-room and lodging, that he might there sup and eat. The Abbot therefore, marveling that in him to whom, after God, every knee of earthly things is bent, he had found such hospitality and grace, joyful goes to the lodging designated for him.

[132] Then when access to the Lord Pope was granted him, he offered him the letters of the Lord Emperor and of the Pomeranian nation, made a partaker of his wish, saying; That this was the desire of the whole Church, that, his clemency favoring, blessed Otto be canonized, and his sacred body be elevated from the dust. To which the Pope: Is there treatment of Bishop Otto, who is called the master and preacher of the Pomeranians? He is a holy and truly blessed man: because he feared God, and kept his commandments. But nevertheless where is the book of his miracles? Then the Abbot; If you seek concerning his life, opens the book which lay hidden under his garment; Behold, he said, here it is, and stretched forth the book. But the Lord Apostolic, the book being received, delivered it to one of the Cardinals, whose name is Laborans ^k, saying: Labor this night to read through that book, that tomorrow you may know how to sketch to me summarily the virtues of the blessed man. Who, taking it, read, and marked with wax whatever was notable. But on the next day he brought forth the book, and, together with the Abbot coming to the supreme Pontiff, said to him: Whoever reads the life of this Saint, in comparison of it, understands how much he himself lies in the lowest; and among the Confessors of Christ, we believe blessed Otto second to none, since he scarcely has an equal. Who, from earliest boyhood, shone with works of mercy, miracles, virtues, and humility, sustained persecution for God, and merited to be named and to be the Apostle of the Pomeranians.

[133] The Apostolic Pontiff therefore, giving thanks to God, and reckoning it to his own felicity, the Bishops of Eichstätt and Merseburg being deputed to this. that to his times the Canonization of so great a man was deferred, sentence being given, committed his turn to the venerable Bishops Otto of Eichstätt and Eberhard of Merseburg: who should canonize blessed Otto, and preach him to be a Saint, according to the name of the Saints of the Church. The Abbot therefore presuming great things, but obtaining greater, nay all things, for which he had come to the Apostolic See, rendering to the Apostolic Pontiff and the Roman curia infinite thanks, as was worthy, the benediction of all being received, with safety and health returns to his own. The Romans conferring among themselves concerning this word, and with admiration saying that they did not remember so grave a business ever to have obtained so speedy and easy an effect, especially since great persons and of high blood, who had come to Rome for like businesses, returned with their business unaccomplished.

ANNOTATA.

* read, "let them direct."

CHAPTER III. On the Canonization itself and other miracles of the Saint.

The solemnity is held in the year 1189, Therefore in the year of the Lord's Incarnation 1189, the 6th [7th] Indiction, Lord Pope Clement III presiding in the Church of God, Lord Frederick, the most unconquered Roman Emperor, reigning, in the 35th year ^a of his reign, but the 31st of his empire; in the same year in which was the holy expedition of Jerusalem; when Henry ^b the King, who succeeded his Father in the kingdom, held his first court at Würzburg, on the feast of St. Lawrence; and to that same Court Otto Duke of Bohemia, Archbishops, Bishops, Abbots, Princes, and an infinite multitude had come together; Abbot Wolfram, before all the people and the whole multitude, of diverse kind and diverse tongue, coming forth, offered the letters elaborated by the Apostolic See, and the little book on the life of St. Otto, to the Bishops of Eichstätt and Merseburg, that they might hold the turn of the Lord Pope, and elevate blessed Otto, canonized, at the best time. The Bishops therefore, the received book being reposited among the authentic writings, sanctioned that the name of blessed Otto be reckoned in the Canon and in the Litanies, in the Catalogue of the Confessors of Christ, who labored no less than they; and that now not an anniversary, but a natal day be celebrated, by Apostolic authority they enjoined it upon the Church of Christ diffused through the breadth of the world. And straightway, the King with all the multitude acclaiming, in praise of God and St. Otto, the Lord Archbishop of Mainz intoned the Antiphon, "Say praise," the whole church singing in response, which a Mass of the holy Bishop followed, all the people rejoicing in all the things which were gloriously done concerning St. Otto the Bishop.

[135] Moreover Count Ludwig of Frankenstein set forth a dream worthy of memory, a certain one's dream going before. saying to the princes: In this place, in which my Lord the King sits, I saw, in a vision of the night, a chest of wondrous and rare work erected, such as neither eye saw, nor into the heart of a human artificer ever descended, which God prepared for St. Otto, in which he himself, clothed in the pontificals, as it is the custom for Bishops to be buried, lay dead. I thought that we all, who are today present, were present, and considered the beauty of that chest. Who suddenly revived, and declared his great admiration and gladness over his resurrection.

[136] The fiftieth year therefore had now come, since heaven had received the soul of blessed Otto, The year of Jubilee is explained; the earth his body. That year in the book of the old Law is adorned with diverse names and privileges. It is the jubilee, which is called sanctified and propitiation, whose privileges are these. The slave goes out free, the sold land receives its lawful possessor. The man gone abroad returns to his former house and family. Whence I would say jubilee from "jubilus," and what "jubilus" is, namely an extension of joy, without expenditure of voice, that is, when the heart is so extended into joy, that it cannot bring forth by voice the gladness conceived in the heart. Concerning this, there is now no need to speak. Yet that jubilee, as far as the letter serves the person of blessed Otto, whose name resounds praise, and in spirit is well called sanctified; because in it his sanctification was published, at Würzburg his canonization was made. For it was fitting, that a Bishop of such reverence should keep the law of the most high, not only living, but also dying; and although he was holy, yet before the fiftieth year he would not be called a Saint, on account of the sanctification of the Jubilee. Who also is rightly called propitiation. For the mount in which the holy body of Otto rests, on the days of his exaltation, pressed by an infinite multitude, ceased not from praises; and with the great voices of the peoples resounded night and day; and with prayers as much secret as public smoked: so that you would have seen fulfilled: Touch the mountains and they shall smoke. There ascended therefore the smoke of the aromatics, which are the prayers of the just, from the hand and from the mount of St. Michael the Archangel in the sight of the Lord. For the divine clemency too showed the ears of its piety more propitious to all asking it, St. Otto intervening; so that deservedly those days ought to be called propitiation.

[137] It returns to mind, how the business of the canonization of blessed Otto under Lucius, the canonization being compared with it after 50 years. Urban, and Gregory, Pontiffs of the Roman See, was promoted: but could not be terminated: because the fiftieth year had not yet come, nor would the blessed man, whose will was in the law of the Lord, as a faithful and prudent servant, receive liberty, nor as a Lord the lawful possession, nor as a father of a family return to his former house and family, against the law, before the jubilee. The houses of blessed Otto are the monasteries and churches which he built; his possession are the estates which he conferred on them; his family are the hospitals of the poor and pilgrims, on which, for performing the work of mercy, he gave vigilant labor. Well therefore in the Jubilee, according to his prerogative, not only spiritually, but also corporally, St. Otto lawfully returns to his former house and family, when the Abbots of his monasteries, plucking his sweet relics, and wrapping them in clean linens, carried them off with them: although St. Otto retained for himself the principal members of his body, by the providing divine grace, among those whom, after God and his Saints, he principally loved.

[138] with many miracles, But concerning the signs done at his elevation, what shall we say? The number of his miracles exceeds human sense. Briefly I shall say: A multitude of the languishing, and those who were vexed by unclean Spirits, came to his memory, and those whose faith demanded were all healed. The people therefore, who had flowed together from diverse regions, the days of the great festivity being past, when joyful they returned to their own, protested, saying in the hearing of the Church: Blessed are we, who were present at this solemnity: because, we standing by and seeing, blessed Otto enlightened the blind, cured the lame, healed the sick, put demons to flight. He did all things well, and made the deaf to hear, and the mute to speak.

[139] The signs therefore which were done in those days we shall attempt to discuss with a succinct distinction, asking which are enumerated. that the humility of the style may weary no one to hear the glory of the just. For it is much better to bring forth true things rustically, than false things eloquently. For those who write the victories of princes and royal wars, devise rhetorical orations and legal words, and while the matter of the deed is humbled, it is overlaid with silver by the elegance of eloquence: but the work of the supreme King requires not a grandiloquent, but a truthful narration; because the word of the Lord is right, and all his works in faithfulness.

[140] Five women, There came five demoniac women on the days of the exaltation of St. Otto to his sepulcher, who were all saved. The first, when she had come to a village near the city, seeing the mount of St. Michael opposite, is now cast into the brambles, now, shaking herself from the hands of those dragging her, is dashed against stones, immersed in the waters, and unless at last she had been constrained with bonds, she would have brought upon herself the destruction of life. There were heard from one mouth as it were the voices of many demons crying out with a gnashing: From the mount of St. Michael, from the sepulcher of Otto a burning wind brought upon us burns us, never have we felt such a breeze; and therefore in the vessel the body long possessed we cannot abide. These malignant spirits roaring, the wretched woman foaming blood, moreover the tips of her fingers being as it were cut or broken off with iron, by these gates the demons burst forth. But the men who accompanied her, seeing that she had been freed by the merits of blessed Otto, led her to the tomb of the holy Bishop, and constantly narrated these things to the whole Church, open indications being shown. But that woman made known ^c the names of the demons to the bystanders, saying: One of the demons by whom I was possessed was Trigelaw, whose shrine blessed Otto destroyed in Pomerania. Another Legion, of whom mention is made in the Gospel. One Legation, and she said the names of others, which have slipped from memory.

[141] The second and third were freed on the day of St. Michael about the third hour, the clerics and men from the demons, in whose parish they had run about standing by, and affirming with an oath, that for nine years the demons had been inveterate in them, which now in the tenth, through the merits of St. Otto, the divine power cast out. The fourth, a nun woman, from the first hour of the day until evening struggled in a grave contest with the exorcists, so that when sweat and labor repelled all, she herself, before she was comforted in spirit, remained untired. One therefore of those who marveled at her, recalling that not except by fasts and the virtues of prayers are the kinds of demons overcome, going out, and confessing to a certain religious priest, returned again to the possessed woman. Whom she, regarding with grim eyes, said: I knew you better before. For the crimes which I had noted concerning you, now not I, but the pale monk Silvester knows. But why are you vexed in vain? I will not go out, except Otto expelling me. Now therefore, the day declining, the demon cried out: You have conquered, Otto, you have conquered. But the girl, inflated in the manner of a bellows, breathed out the demon.

[142] The fifth likewise a nun, when now the Bishops, Abbots, and priests in the first watch of the night approached to open the sarcophagus, being freed. and she clung to the pavement, the Bishop said: Cast out this possessed woman. But she, when she was led out, muttering, as if addressing the present Bishop; You indeed command me to be cast out, which I make little of. But know that today you are to be dishonored by the nation. Which also was done. For the office being completed, when the Bishop had descended from the mount, and had sat down to dinner, a contention arose among the soldiers; and when now the matter was to them a matter of life, and the Bishop ran up, for the sake of quieting the dispute, the blood of the wounded was sprinkled upon his garments, and the vestments of the Bishop defiled and his person disturbed. But the possessed woman at Vespers, while the hymn was chanted alternately, at the verse; At the sacred tomb of the Saint ^d, according to the content of that same verse, is restored to health, and, to the admiration of all, is freed from the demon.

[143] These several miracles we have confirmed with inserted proofs, A doubting priest is healed, lest that doubt vex the mind of the reader, nor anyone be an unbelieving hearer, as was the Priest Albert of Suuar.., to which place when the sacred relics had been brought, and he placed them upon the altar; he, having a thumb flexible for no use, a devout tempter approaching, said: Blessed Otto, if all things be true which we have heard of you (taking the relics he placed them upon his thumb) here, he said, I shall experience it; If you can do anything, help me. Straightway the crack of the finger, pressed in the compact of the joints, is heard through the whole church, and as it were, blood being emitted from beneath, went out harmless; and thus, he who doubted of the miracles, himself carried about his own marvel.

[144] In the same village the divine piety, through the same relics, with two boys; restored to two boys, to one his sense; to the other, whose side rottenness had miserably consumed, health.

[145] Nor let anyone be a proud detractor of the signs by which the Lord made his Saint wondrous, but a detractor is punished. such as was another priest, Bernard of Coburg, who, coming from a neighboring village, a Mass being celebrated, sought again the aforesaid church. And when he was asked by the people to prepare himself to receive the relics of blessed Otto, the minister of death persuading, he answered; Why, I ask, are you seduced? Why do you esteem Otto more than the Bishops of the present time? Immediately therefore, as from the arrogance of his heart he had spoken these things, his heart being pierced with the sudden sting of death, the wretch slips from his horse, and in a moment, in the twinkling of an eye, is withdrawn from life. Weigh therefore, how to one of these priests a devout doubt increased faith, conferred health. To the other a rash discussion brought space of penance, and inflicted death. Of the miracles therefore which the Lord works in his Saints, let no one claim judgment for himself, because not we shall be their judges, but they ours.

[146] A lame, deaf, and mute man cured, The third day of the mentioned festivity is adorned with three miracles. A lame carpenter, his hanging foot being set to the ground, received his step; a deaf man, whose ears we saw purged of virulent humors, received hearing: a boy of twelve years, the bond of his tongue being loosed, his mother weeping for joy, spoke with unusual speech.

[147] as also a frenzied man. A certain frenzied man, brought to the memory of St. Otto, was kept through the night in a chamber. Who, prohibited by a bar, when he could not go out at the door, the tiles being broken, hurled himself from the pinnacle, and with a wild mind sought the forest called Hutsinor. But morning being made, betrayed by his own roaring, he is caught in the noose of the hunters, and dragged to the mount of St. Michael. But lest by his hostile clamor he should disturb the sacred silences of the Canon, which was meanwhile being said, he was detained in the cemetery of the brethren. To whom the keeper of the church, bearing wine sanctified by the sacred relics, moved by mercy, went out, and anointed the forehead of the sick man. Who immediately asking to be loosed; My sense, he said, is restored to me, and falling on his face, gave thanks to God and blessed Otto.

[148] Various kinds of healings. We have lately received testimonial letters, containing how God spread abroad the sanctity of blessed Otto, by the powerful ejection of demons, and through diverse kinds of healings, in the parts of Saxony and Bavaria. All which, and those which are done at his sepulcher, to write, is of the leisure of one dictating.

[149] Concerning the soldier Poppo. A certain known soldier of high family, Poppo of Irmelshausen, had lost his foot by the chance of war, and, I know not what misfortune supervening, could be healed by no plasters; but the place of the wound lay open fresh. Yet with a sharp corrosive he frequently wiped away the mortified flesh, which the physicians call gangrene, often arising. That corrosion too had now invaded the sinews and bones of the soldier. Whence it happened, that from the truncated leg blood flowed forth, derived in the manner of a rivulet; and the soldier lying bloodless and desperate, was disposing to confirm a testament of his goods to his heirs. There came to him meanwhile a salutary thought; he even vowed himself to the thresholds of blessed Otto, and straightway the remedies were near at hand. For what the hand of the physicians for fifteen years was unable to heal, the divine clemency healed the member, the skin being drawn over and made firm. Within a week indeed, a wooden foot being conformed to the leg, coming safe to the memory of St. Otto [*], he even walked in the sanctuary without the support of a staff, giving no one any suspicion of the cut-off foot, by vow and voice rendering thanks to God and St. Otto, for that which had happened to him.

[150] By these virtues therefore, by which the mount of the heavenly virtues is exalted, The writer's conclusion, to which the imperial hand of Henry set the foundation, the pontifical sanctity of Otto gives increase, the custody of the Angels holds the firmament. By these few, I say, out of many arranged, because, as we believe, God will grant, that at the sepulcher of St. Otto, his patronage intervening, he may be still more well-pleased, I assign to the writer of the following miracles the pen and the page meanwhile vacant. ^e

[151] Lesson the First. When the grace of God, the dispenser of all goods, wished the temporal effects of the eternal predestination to shine forth, the venerable relics of Otto the Bishop, beloved of God and men, were elevated ^f in the house of the Lord, for the salvation of believers. For a lamp set under a bushel was divinely to be exalted upon the candlestick of the Church. Therefore in the year of the Lord's Incarnation one thousand one hundred and eighty-nine, Clement III, Bishop of the Roman See, received the attestations of those who had been the authors of this business, and, counsel being had of the brethren who were present, decreed that the most holy Confessor of God Otto should be numbered in the Catalogue of the Saints.

[152] II. Him therefore being canonized, he delegated the execution of the translation to the venerable Bishops, his brethren. Accordingly in the fiftieth year from the time of his dissolution, the executors of the Apostolic mandate reverently discharged their office. Wherefore, miracles growing frequent at the tomb of the blessed man, so many and so great benefits of divine mercy were exhibited to the people of God, that they could nonetheless have softened from the hardness of their heart those who were of slower faith. This therefore is the year of remission and indulgence, which formerly those serving the legal institutes of the ceremonial [law] were wont to call the Jubilee, in which both debts and servitude were relaxed.

[153] III. But the things which then happened to them in figure, in the elevation, to us the efficacy of realities smiles. For now, through the intervention of the most holy Otto, the debts of sins and the penalty of sin obligatory upon the soul are remitted, and one delivered to the dominion of the devil, from the yoke of most wretched servitude, is transferred into the liberty of the sons of God. Therefore according to the rite of the ancient law, the land once sold is restored to the possessor, when earthly man, sold to sin, restored to his natural gifts, and gratuitous ones being heaped up, is reformed to the image of God, the likeness of his creator.

[154] IIII. He returns to the company of his former family, who returns to the fellowship of holy mother Church, as above, from which by sinning he had fallen. That year is not unjustly called propitiation, since he shook off the darkness of the sinful soul with the light of his mercies, who is propitious to all our iniquities, who heals all our infirmities. In this Jubilee therefore we must especially jubilate, that thither the intention of our heart be directed, whence to us, through the intercession of so great a Father, effective help is afforded.

[155] V. But the things which are said of the Jubilee generally, of the things said, can be drawn to particularity, so indeed that they may not incongruously be fitted to the blessed Man. For to pass over in silence, that when before, under the Pontiffs of the Roman See, his canonization was diligently labored for, yet until the completion of the Jubilee the delay of the translation intervened. This is worthy of memory, that his most holy body, raised from the dust of the earth, as it were returned to its family, when to those to whom before the conferring of benefits he was near, he sat down by corporal presence: where now on the Sabbath of rest, it awaits the octave of the blessed resurrection.

[156] an elegant VI. And so when to the celebrity of the aforesaid solemnity the people had flowed together from afar, he himself, whose grace goes before and follows after, deigned to show in his elect the inexplicable riches of his manifold glory, that by the signs of miracles he might declare the merits of his beloved. Therefore lest the envy of depraved obreption, through the calumny of impious contradiction, should presume to derogate from his sanctity, the power of God poured itself out in many gifts of virtues, and cut off all error and hesitation of the barkers by anticipating it. And so a very great multitude of the languishing, which had flowed together for the sake of obtaining health, what it faithfully asked, effectively obtained.

[157] certain [things] VII. There therefore the pride of secular wisdom is confounded, where, from privation to habit being restored, it is shown under the testimony of very many. For to the blind sight is granted, to the deaf hearing is conferred, nor is anyone among the sick, piously and faithfully supplicating, defrauded of the vow of the desired health. Yet the chief among the gifts of health was the liberation of demoniacs; for there were five women, who, having suffered the oppression of the ancient enemy, confessed their possessor by the terrible gestures of furious motions. But he himself, who reforms the vessels of wrath into vessels of grace, cast out the malignant spirits from the possessed bodies, and conferred full health of liberty and entire salvation.

[158] recapitulation. VIII. By these it can clearly be recognized how glorious a conqueror and vanquisher of demons he was, who, when he was still set in mortal flesh, that the wisdom of God should work this ejection of demons after his death, merited by good works. But not a little of hope and consolation is imparted to us in these things, who still sustain the assaults of the flesh and the ambushes of demons. For by these we have undoubtedly learned, that his intercession can profit us unto salvation, whom the mercy of God willed to become illustrious to the world by such distinguished benefits of graces. But these and things like these were done not only there where he rests by corporal presence: but also wherever the most sacred relics of his body were carried, thither the power of miracles accompanied. Certain ones too, kindled with the torches of envy, and with a bold spirit detracting from the merits of the blessed Confessor, the divine vengeance pursued, so that by the testimony of undoubted truth it might become known to all, that those are struck with the sharpness of due vengeance, who feared not to persecute the Saints of God with the poison of pestiferous contradiction. For he himself, who is wonderful in his Saints, will repay vengeance on their enemies, who indeed is offended in their offenses, by whose praises, if they be piously rendered, he himself, to whom all praise and thanksgiving is to be turned back, is justly praised.

ANNOTATA.

* read, "came."

SUPPLEMENT To the foregoing Lives, from Andreas, published by Gretser.

Otto, Bishop of Bamberg, Apostle of the Pomeranians, in Franconia (S.)

BHL Number: 6407

From Andreas of Gretser.

Already above in more than one place we have intimated that the two most ancient lives here published by us do not seem altogether entire, especially the last, which, most probably described more fully by Ebbo, What things are here added from Andreas. seems in some things contracted by some fellow-writer, either at the time when there was treatment of the canonization, or a little after that solemnity was performed, that, the digressions being cut away, the clients of St. Otto might have a not inelegant series of his Acts, whereby they might both feed piety, and perhaps also satisfy curiosity. Yet lest we should suffer anything to be missed here, it has seemed good to select from the more genuine Andreas especially those chapters, and to subjoin them by way of an appendix or supplement, which embrace matters worthy of note, although our writers too have cursorily touched some things concerning them. And so from book 1 of Andreas are excerpted chapters 27, 28, 29, 30, 31, and 48. Concerning the Pomeranian mission, which he pursues in books 2 and 3, Ours say enough, as also concerning the blessed exit of the Saint, the funeral oration of Imbrico of Würzburg, and other things pertaining thereto, from which both the Andreases composed their fourth book. Nor are miracles lacking in Ebbo: nonetheless from book 4 of the Gretserian Andreas some things too are taken, a little more fully explained there. What could be transferred hither from the other Andreas of Jaschius, we have abundantly deduced in the preliminary commentary; so that I judge no one can justly complain that anything of such moment was neglected or passed over that it merited to be added here. Have therefore chapter 27 of Andreas, etc.

[2] But to come to our own matters, the same Bishop of Bamberg devout to God rebuilt the monastery of St. Michael with the buildings of that same church, Many things are described one by one, and also the basilica of St. Mary, and the chapel of Blessed Bartholomew, with a great house adhering to it, from the foundations into an ampler state. A chapel too over the gate, in honor of St. Oswald King and Martyr, he made. But also he built a lodging and the compass of the wall with all the offices. The same blessed man ordered a fount to be made in the middle of the cloister; and likewise caused a vein of living water, from the neighboring mount, to be led into the cloister by leaden pipes at copious expense. Very many ornaments he conferred on that place; among which two silver dishes to receive the oblations: a gold embroidery too and a precious chasuble; a cross too nobly fashioned with gold and gems, the salutary wood being laid up in it. And with the relics of the Saints, he himself consecrated it. And he resolved that it be called the Cross of the Saviour, by the interposition of his ban, that it should never be taken away from that monastery for any necessity, enjoining, he most devoutly offered it to blessed Michael the Archangel. This place he, full of God, loved always with a most faithful love, this he restored; this he enriched; whose glory he sought; on which he bestowed goods; which he exalted; which he cultivated; whose advancement he always loved; and in it, before the altar of that same Archangel, whose special minister he was, he resolved to be buried.

[3] which were conferred on the monastery of St. Michael. To that same monastery too, for the use of the brethren, he gave eight estates, purchased for five hundred pounds of silver: which here, for their knowledge, to note one by one, we have judged frivolous. Moreover a church near Albuch, his own by hereditary right, he gave to that same monastery, with two other churches, for the memory namely of himself and his parents, resting there in body. But still desiring to amplify the place most beloved to him, under the mount of St. Michael he built the chapel of St. Giles, with a hospital house, fit for the reception of the poor and pilgrims. For he wholly abounded in the bowels of mercy; wholly burned with the affection of alms and compassion; so that he could rightly say with Blessed Job; From the beginning mercy grew with me, and it came out with me from my mother's womb: I wept over him who was afflicted, and my soul had compassion on the poor. For he knew, and assiduously recalled, that sentence of Blessed Gregory: He who has not compassion holds an empty name of Bishop. For the virtue of holy charity befits all the faithful indeed, but especially the priests of Christ, who are more specially admonished to perform this in the very most sacred mystery of their ordination. For when a priest is consecrated with oil, by which charity is understood, his hands are anointed, and oil is poured on his hands, that thereby he may know that more abundant works of mercy and piety are to be done by him. But also when he is adorned and clothed with the sacred vestment, the consecrator says to him; Receive the priestly garment, by which charity is understood; that he may remember that he ought to be wholly surrounded and most splendidly adorned with it, as with an ankle-length tunic. With which the pious Otto, clothed with singular beauty, strove everywhere to propagate it, and to declare it by most happy works.

[4] On the hospital and church of St. Giles. Walking therefore through the suburbs round about, and surveying a fit place to build a hospital, he came to a hill, set under the mount of St. Michael, which was commonly called Lugenbuhel, that is, the hill of falsehood, for two causes, either because not by the natural situation of the earth, but rather from the foundations of the walls of the city, the soil heaped up there had grown high; or because frequent little assemblies of the foolish, full of falsehoods and vanities, were held there. This therefore this spiritual father, desiring to change for the better, who knew himself constituted for this, to extirpate depraved things, and to insert any good things; ordered that hill to be leveled, and a church of Blessed Giles to be built there. Dwellings too, opportune for the poor and pilgrims, to be built: that where before the servitude of the enemy sprouted, there thenceforth, by the divine cult and the alms of the poor, gains of souls might grow up. At that time a certain Canon of the church of St. James, Wichodo by name, for the sake of prayer visiting blessed Giles, magnifying the relics, that is, his thumb, procured it; which the pious Otto, sagaciously obtaining it from him, enclosed in the altar of St. Giles with many other relics, and, solemnly dedicating the church, instituted his memory more celebrated through the whole place than it hitherto had been. But the hospital with that same church he first committed to Gumpo, dean of St. James; but afterward, Wolfram of blessed memory, the tenth abbot of this place, mediating, delivered it to St. Michael with all its appurtenances. Concerning which lovable and most reverend abbot of this place, it is worthy to commit some things to writing, because at his entry, the Lord infusing a large abundance of his blessing, this place, now almost collapsed in all religion, took new and wondrous increases of interior discipline and exterior advancement.

[5] For this Wolfram, sprung from the province of the Bavarians, of noble and religious kindred, Wolfram the Bavarian, under St. Otto primicerius, handed over to the church of Bamberg, to be educated in the school of Christ, under the canonical order; where, prevented by divine grace, in his tender age, with thirsting breast he drank the streams of doctrine, and from day to day advancing in the maturity of wisdom and the elegance of morals, went forth most beautiful among his colleagues. For indeed the fortitude of his paternal justice, and the image of his maternal piety, appeared more evidently in him according to the saying of the Apostle: If the root be holy, so also the branches. And he indeed [was] under the venerable Rupert, seventh Bishop of Bamberg; but afterward, when he had reached the manly years of age, made primicerius by the pious Otto, with authoritative sagacity, like another Joseph, administered the care of the whole episcopate. There was nothing in all the business of ecclesiastical dispensation which was not disposed by his nod and discretion. But when Almighty God had deigned to repair the state of monastic religion, which under lord Gumbold, ninth abbot of this place, had been reduced to nothing, through the ministry of the most reverend father Wolfram, and to advance it to better things by the new order of the Hirsau monks, he struck that same oft-mentioned and to be oftener mentioned wise architect with the trouble of corporal sickness; and thus, snatched from the shipwrecking waves of the world, carried him to the port of rest, and compelled him to enter the camp of spiritual soldiery.

[6] For when he had for some time labored with a perilous swelling of the neck, he becomes a monk at St. Michael's, according to the sentence of blessed Job; You will terrify me through dreams, and through visions shake me with horror; to certain more sagacious of his household, in a nocturnal vision it appeared that the summit of his house fell in a sudden collapse, and that the broken house was dissipated, and they muttering this among themselves, and affirming that it presaged the death of their Lord; he himself, the lovable father, was frightened by this rumor, and resolved to follow the inner judge, calling him by this scourge to better things, in the spirit of humility and a contrite mind. And so, his house being disposed, and skillfully guarding against the ambushes of friends and relatives, striving to recall him from his good purpose, secretly, in the morning time, he ascended the mount of St. Michael, where, putting off the old man with the pomps [*] with which he was wont to go more adorned than others, its trappings, he offered himself an acceptable victim to God, and took up the habit of holy conversation by voluntary poverty. When therefore, obedient to the Gospel precepts, his cross being raised with a most flagrant heart, he had followed the Lord, without delay that true physician, who strikes and heals, kills and gives life, and who bore our languors and carried our sicknesses, applied to his infirmity healing with accustomed piety, that he himself first being healed in body and mind, might afterward, by spiritual mastership, work the salvation of many souls.

[7] whence he passed to Hirsau; where he so profited, At that time the most pious father Otto was tarrying in Carinthia; and when, returning, he had heard the things which had been done concerning his intimate dispenser, he was greatly gladdened in Christ, although in the administration of public affairs he was destitute of a great solace. And calling him to a familiar colloquy, he asked with paternal sweetness concerning his state: and whether he wished to be content with the custom which he had found? But he, a man of sagacious mind, had in a short time detected the distorted and almost non-existent discipline of monastic religion here; and answered that he tended to more perfect things, lest he should run in vain. Which heard, the most gentle Pastor Otto, greatly congratulating his fervor, directed him as quickly as possible with honorable gifts to the monastery of Hirsau, then most celebrated in the sacred rigor of the spiritual order, because he himself too was there peculiarly known, on account of the frequent alms transmitted thither. Where, received with the highest exultation of all, both for the reverence of himself, and also for the love of the pious Otto, he was held in a place of such veneration, that even after a little, the other grades of offices being passed, he merited to be exalted with the honor of the priorate. Now the time of pitying was at hand: because the Lord had looked down from his holy height, that this place, namely the Mount of St. Michael, long withering from the germ of spiritual advancements, he might bedew with new droppings of supernal grace, through the most blessed father Otto, who, like a most beautiful dawn, and a morning star, shone from heaven to dispel and enlighten the mists of the ancient conversation.

[8] so that, recalled to the mount of St. Michael, For when he had prepared himself wholly to dilate the glory of him who had glorified him, and made him notable above his other fellow-bishops, here especially, as in the very head, he took care to propagate the norm of monastic religion, that afterward too to the other monasteries which he purposed to build, a large blessing might flow from the richness of this fount. To which divine work no one seemed to him more faithful, no one seemed to him more fit, than this servant of God Wolfram of whom we speak, whom he had long known most sagacious in the active life, and now had heard [of] in the contemplative life. And so, a faithful enough legation being sent to Hirsau, he obtained both him, and five other brethren, distinguished in religion and all knowledge; although all judged the departure of the beloved father Wolfram most grievous and almost unbearable to themselves. But there was nothing which the reverence of the pious Otto and the largess of alms did not obtain with them. When therefore he came, the Bishop was absent: and therefore, residing in Saxony at the episcopal Courts of Mochelen and Schidingen, awaited his arrival. But afterward, when the most pious father Otto, returned from Carinthia, had learned himself made a partaker of his wish at Hirsau, he gave thanks to God, received his beloved Wolfram, as if he had been sent from heaven, with all affection of paternal benignity: and through secret go-betweens, admonished first the elders, then the whole congregation of St. Michael, that, consulting for their own advantage in all things, they should unanimously agree in the election of the venerable father Wolfram.

[9] And when, by the divine grace going before, he had obtained this as he desired, where he was elected and consecrated abbot. he rendered more abundant praises to him from whom all good things proceed; and straightway on the vigil of Palm Sunday, the elders and prelates of the church being taken, he ascended the mount of St. Michael, full of great alacrity of spiritual joy; where in the public assembly lord Gumbold, falling at the feet of the Bishop, made a voluntary abdication of the Pastoral care; protesting himself now wearied by long old age, and his weakness less fit for this. The blessed Bishop therefore, the pastoral care received from him, soon assigned it to the reverend Father Wolfram; and Gumbold himself first acclaimed at his election, and from this withdrew into a more remote cell, two ministers and whatever necessaries being deputed to him. And so, the canonical election being reverently and unanimously enough made, the pious Otto, impatient of delay, on the following day, that is the 18th of the Kalends of April, solemnly ordained him, before the consecration of the Palms; and thereupon, to renew the state of the place within and without, wondrously girded himself wholly: And first, the old and relaxed order of the Amerbach monks being abolished by the common consent of the brethren, he instituted the new and religion-full order of the Hirsau monks. Then, grieving from his heart the fewness of the brethren serving God, and pouring forth frequent supplications in the sight of the Lord for this with the largess of alms, he strove in every way to gather here religious men, adorned with both divine and secular knowledge. Nor did he desist from this undertaking before he merited to see them, from a small number, multiplied beyond seventy: which is declared by his own letters, which are held in this manner.

The letter of St. Otto to the abbots, Otto, by the grace of God, humble minister of the church of Bamberg, to the venerable brother Wolfram, abbot of the monastery of St. Michael, to Wigand of Theres, Baldwin of Banz, Eggehard of Vraugia, Imbrico of Michelfeld, Walchun of Ensdorf, Eribo of Prüfening, Frederick of Gengenbach, Everhard of Schuttern, Otto of Stein, Linger of Reginstorf, Ingram of Arnoldstein, the Provost of Cluny, the Provost of Hosterhoven, and all piously conversing under them, greeting and a service persevering in the will of God.

When first we took up the government of the pastoral care, though unworthy, we diligently attended in what manner the monasteries subject to our Church were disposed in monastic religion. on the reformation of the monasteries, But we found all things too relaxed from the rigor of their discipline; which bearing grievously, and judging incautious for our dispensation, we labored long and much, prayers being poured forth to God, that by divine providence, which does not fail in its own disposition, this might be changed for the better. At last the God of virtues, whose is all that is best, regarding the vows of the humble, granted in all our monasteries an increase of religion: because he chose for his flock fit Pastors, and multiplied the number of your brethren in holy conversation; which is shown in the neighboring Mount of St. Michael, because whereas we found not more than twenty brethren, and those under slender discipline; now, thanks be to God, we behold there more than seventy, besides those who converse honestly outside. Whence we, gladdened not moderately, call all you, Prelates and subjects, in holy charity, humbled at the feet of all, in God and for the sake of God beseeching, that you walk worthily of the vocation with which you were called, and that, some succeeding to others, you preserve by hereditary right in length of days the vigor of your religion and spiritual discipline.

[11] which he singularly commends, In memory therefore of so salutary an exhortation, we add the decree of our Episcopal confirmation, to be directed, transcribed, read again to each monastery, the spiritual soldiery of monastic religion, pleasing to God, acceptable to men, celebrated by the angels, terrible to enemies; that as now through all our monasteries, under the authority of the Holy Spirit, we have renewed, instituted, so henceforth we sanction and decree it to persevere whole and inviolate; commending it under the testimony of Christ and the Church to you chosen Rectors and beloved brethren, to be no less commended by you to all your successors. For the rest, in the name of the Lord we bless you. For God is my witness, how I long for you all in the bowels of Christ. By these honey-flowing and authoritative words of so great a Father it is evidently enough declared, with how intimate and most flagrant affection he loved the holy religion of the monastic profession, and with how great diligence he strove to propagate it, in whatever places he could, but especially with us. Which being propagated as he desired, God favoring and the brethren being multiplied as much in merit as in number, he took care also to enlarge the material fabric of the church, with all the offices of the monastery, with the necessary and fitting amplitude: as if his spiritual sons too were proclaiming to him with affectionate unanimity: The place is too strait for me before you, make room for me, that I may dwell.

[12] and which especially burned toward St. Michael's. And O that blessed man! who at last, made a partaker of his desire, which he had had in multiplying religious brethren, according to the prophecy of Isaiah, merited to hear from the Lord; Lift up your eyes round about, and see, all these are gathered together, they are come to you. I live, says the Lord, that you shall be clothed with all these as with an ornament, and shall surround yourself with them, as a bride surrounds herself with a precious necklace. For how would he not rejoice, and, rejoicing, jubilate to the Lord, when not only from the neighboring, but also from the far-off parts of many regions, he beheld any illustrious and wise men, and imbued with the skill of diverse arts, gathered to the place of his beloved rest, whom indeed the fame of his good reputation, diffused through the whole house of the Church, and his indefatigable prayer, which was supported by the largess of alms, had drawn thither? For with these most devout sons, as with beautiful flowers, he was adorned. With these as with necklaces he was encircled, when both here, and in every act and business, he was prevented by their intimate suffrages and accompanied; and afterward in the glory of the resurrection, thronged by their noble frequency, he will meet the King of kings with lamps lit; where both the sons rejoice over the honor of the father, and the father over the salvation of the sons perpetually. But let us, by an excess in these words, returning to the order of the narration, open to the knowledge of posterity the cause and reason of dissolving the old monastery, and afterward of rebuilding a new one with a greater compass.

The dissolution of the old monastery of St. Michael; the building and consecration of the new one.

For in the year of the Lord 1117, on the third of the Nones of January, that is, on the octave of St. John the Apostle, the sins of men demanding it, a great earthquake happened on the fourth feria, the fabric being shaken by an earthquake, the moon being the twenty-sixth, at the vespertine hour, the prophecy being fulfilled, which says; The whole world will fight with him against the senseless. By this earthquake indeed, the fabric of our church, which even before was already partly split by the long antiquity of time, was so shaken, that a great stone in the front or summit of the tower, bursting forth in a sudden fall, threatened the ruin of the whole monastery, and had turned all, struck with huge fear, to flight; and yet, wonderful to say, this great stone, which by its enclosure made firm the whole work round about, being fallen, the rest of the fabric of the temple, though with a terrible gaping it threatened its fall now at any moment, remained immovable, until after the Paschal feasts, by the command of the pious Otto, it was destroyed and leveled with the ground. Hence now the building of the new temple, which should extend itself with a greater compass, was begun: where the most blessed Father Otto poured himself out with such liberality, for the fervor of hastening the work, that so great a profusion of money bred astonishment in all, and also envy in many.

[14] For when on one occasion, he being set at the castle of Botenstein, it is restored by St. Otto, the money had failed; and his most faithful chamberlain, Erbo by name, a devout servant of St. Michael, who afterward here shone in holy conversation, quickly tending to the Bishop, had intimated to him this lack; he straightway offering a hundred marks of silver to blessed Michael, urged him, impatient of delay, to return. Who, full of the treasure of a pious will, than which nothing richer is offered to God, returned with so great a haste of wondrous devotion, that on the same day he set the mentioned weight of silver at the altar of St. Michael, as a most welcome holocaust, and thus urged that the begun work be insisted on with all his virtue and sagacity. Therefore the temple being now completed, which was built in the manner of a cross, as is seen, by the command of its constructor; setting its dedication in the discretion of the brethren, as those with whom he had one heart and soul, he commanded that they signify to him a certain day, on which the celebrity of so great a solemnity, by the common vow of all, might be held.

[15] But they, having much dispute among themselves, and is consecrated. at last by the counsel of the reverend and most learned father Wigand, of whom in the second book of this work we shall speak, by unanimous consent determined that on the Kalends of September that most celebrated dedication should be held: with a fitting enough and most acceptable order, both for the patronage of blessed Giles, whose birthday illustrates that day, and also for the ancient reverence of this day, which the observance of the sacred Mosaic law is established to have marked with a chief solemnity, as is read in the book of Leviticus, the Lord speaking to Moses: In the seventh month, on the first day of the month, you shall have a sabbath memorial, the trumpets sounding, and it shall be called holy; you shall do no servile work in it, and you shall offer a holocaust to the Lord; because it is the day of propitiation, that the Lord your God may be propitious to you. And likewise in the book of Numbers: The first day of the seventh month shall be venerable and holy to you; you shall do no servile work in it, because it is the day of the sounding of trumpets; and you shall offer a holocaust in a most sweet odor to the Lord, which, etc. concerning the mystical rite of the sacrifices, now to be celebrated in the Church, he there sets forth. But also the tenth, and the fifteenth day of the same month are celebrated with a sacred festivity, and it is enjoined by law that no servile work be done in them, but a solemn sacrifice be offered to the Lord, concerning which there is now no need to speak.

[16] But concerning the celebrity of this most sacred day, Origen thus speaks: The words of Origen concerning the seventh month are adduced, On the first day of the seventh month is the Neomenia of the trumpets, as it is said in the Psalm; Sound the trumpet at the beginning of the month: this is the solemnity of repropitiation: on this day alone the Pontiff is clothed with all the pontificals. Then he is clothed with manifestation and truth, then he enters into those inaccessible places, which it is lawful to approach only once in the year, that is, into the holy of Holies. For once in the year the Pontiff, leaving the people, enters to that place where is the propitiatory, and above the propitiatory the Cherubim, where too is the ark of the Testimony and the altar of incense; whither it is lawful for none to enter, save the Pontiff alone. If therefore we consider the true Pontiff Christ, how, being set in the flesh, he was through the whole year with the people, that year of which he himself says; He has sent me to evangelize to the poor, and to call the acceptable year of the Lord, and the day of remission; we perceive how once in that year, on the day of propitiation, he enters into the holy of Holies, that is, when, the dispensation being fulfilled, he penetrates the heavens, and enters to the Father, that he may make him propitious to the human race, and entreat for all believing in him.

[17] This repropitiation of his, by which he repropitiates the Father to men, John the Apostle commemorates, saying: We have an advocate with the Father, Jesus: and he is the propitiation for our sins. But Paul likewise, writing concerning this repropitiation, says of Christ; Whom God set forth as a propitiator in his blood through faith. Therefore the day of propitiation remains for us until the sun set, that is, until the world receive its end. For we stand before the doors, awaiting our Pontiff, tarrying among the holy of Holies, etc., that is, with the Father, and entreating for the sins of those who await him. These are the words of the distinguished Doctor Origen: who likewise in another place concerning this solemnity, which is on the first day of the seventh month, thus says: As among the days, every seventh day is observed a sabbath, and is a festivity: so also among the months, every seventh month is a Sabbath of months. There is held therefore in it a festivity, which is called the Sabbath of Sabbaths, and on the first day of the seventh month is made the memory of the trumpets. But who is it that keeps the festivity of the memory of the trumpets, save he who can commit to memory the prophetic and evangelic and apostolic scriptures, which sound as with a certain heavenly trumpet, and lay them up within the treasury of his heart? He therefore who does these things, and meditates in his law day and night, he keeps the festivity of the memory of the trumpets. But also if anyone can merit those graces of the Holy Spirit, with which the prophets were inspired, and, singing, say: Sound at the beginning of the month the Trumpet, on the day of its notable solemnity; and who knows worthily to jubilate to him in psalms, he keeps to God the solemnity of the Trumpets.

[18] There is besides this another solemnity illustrating the seventh month, which are applied to the consecration, namely the Scenopegia, that is of tabernacles, a festivity pleasing to God. For he rejoices when he sees his faithful not having a fixed and founded mind upon the lands; but dwelling in tabernacles, as if about to migrate daily; not desiring the things which are earthly; nor reckoning the shadow of this life as their own and perpetual possession: but as set in transit, hastening to the true fatherland, whence they came out, to the festivity of paradise, saying; We are strangers and pilgrims upon the earth, as all our fathers. When therefore they have thus felt themselves to be pilgrims in the world, and are prepared quickly to pass, and to extend themselves to the things before, that they may take the inheritance of the future; God rejoices in these, and keeps a feast day over them. These things we have here inserted from the little works of so great a Doctor, who in that part in which he is a presbyter has none equal to him after the Apostles, to commend the celebrity of this most sacred festivity, which is the mother of the other solemnities, and is most fittingly held on the first day of the seventh month; which both in the old law is most celebrated, and in this time of new grace is adorned with the birthday of so distinguished a father Giles, who is a singular harbor of the troubled, and a certain remedy.

[19] This most joyful solemnity therefore is to be cultivated with all spiritual devotion the more ardently, to be held on the Kalends of September. the more sweetly it bears the image and shadow of that heavenly dedication, where the true Pontiff Christ, his temple being consummated, which from the origin of the world until the end of the age he builds of living and elect stones, celebrates a desirable and never-failing solemnity; to which this transitory dedication admonishes all the sons of the Church to sigh, and to pant with all the marrow of their heart. But now let us return to the order of the narration. Therefore the most pious father Otto, the legation of his sons being heard, in which they unanimously demanded that the dedication be held on the Kalends of September, approved this indeed as fit and reasonable: but there was one thing which retarded his consent with some contradiction, because he feared that the chapel of blessed Giles, built by him in the hospital and uniquely beloved by him, would be defrauded of the accustomed veneration of the popular concourse, all namely running to the mount of St. Michael, the grace of so great a festivity inviting them.

[20] Wherefore without the will and petition of Udalric, the religious Priest of that same church, he denied that he would do it. The scruple of the Saint and a sudden sickness, Who soon, the spiritual father Wigand urging, who administered all these things with special diligence, went to the Bishop, and with prudent reasoning affirmed that this dedication would in no way harm the chapel of St. Giles, nay rather would bring forth greater reverence and cult: whose assertion the most pious Pastor approving, at last assented: and commands the venerable abbot Wolfram and all the brethren with paternal sweetness, that he would comply with their desires, both in this and in all things, with a most prompt affection. But that same most sacred day drawing near, the supreme Arbiter, who reproves and chastises those whom he loves, struck this most blessed father with so grave a trouble of corporal sickness, that, the power of his body being utterly broken, he lay down, and postponed all intention of the proposed dedication. Which heard, all are struck with excessive anxiety of grief; a cloud and gloom of sadness enwraps all, and, as nature teaches, the head being wounded, the other members too being worn with pain, the devout flock reckoned the languor of their pious Pastor their own. Whence, what alone was in these the remedy, turned to God with their whole heart, with tearful sighs, with oblations of hosts and of alms, they ceased not to entreat health and soundness for him from heaven, until the Lord, looking down from his holy height, deigned to hear the cries and groans of his poor. For they, striking the ears of the divine clemency with so great insistence of prayers and vows, on a certain day the lovable father, while he rested in his midday sleep at the castle of Bodenstein, saw a beautiful youth, who truly was an angel of God, standing joyfully at his bed, and with great joyfulness singing the antiphon; Into the House of the Lord we will go rejoicing.

[21] whence he recovers and dedicates the temple. And without delay; awakened, he felt himself whole and unharmed, and straightway understood what the vision portended. And calling his chaplain Senfrid, he set forth the vision, and commanded that it be quickly announced to abbot Wolfram, and that all things necessary for the future dedication be diligently prepared. At which most joyful message, as if an answer divinely received, grief was turned into joy, mourning into gladness, and all, bearing to heaven the due heraldings of praises, not only by the sound of the mouth, but also by the jubilation of the heart, awaited with most flagrant hope the joyfulness of so great a solemnity. Therefore in the year of the Lord 1121, the fourteenth Indiction, on the Kalends of September, the monastery of St. Michael the archangel on the mount of Bamberg was dedicated by the venerable Otto, the eighth Bishop of that See, in honor of the aforesaid Archangel and of St. Benedict the abbot, as it was determined from the beginning of the foundation of the monastery.

[22] [Chapter 48 of Andreas, contains other benefits of St. Otto toward the monks of St. Michael.] But return, I beseech, to our Otto, who, made all things to all men, but especially to us monks was not only a father, but, to say it more truly, a mother. Tiemo. I believe it, I say, for you too have recalled me to the way. Our old men he venerated as Fathers; the younger or the boys he loved as sons; among us he walked as one of us: forgetful sometimes of the power and greatness of his person, he ministered to the priests at the altar, now offering the stole, now handing the girdle to those to be prepared. Pouring water too with his own hands on their hands, presenting the chalice, and often thrusting himself unexpectedly to the other ministries, in wondrous ways he stirred the affections of all toward himself; he wished to have all known by face and name, diligently investigating the causes or state, the defects or advancements of each, and no small care of all was his. What shall I say of the manifold kindnesses, incessantly exhibited by him to all and each of us? Even the brethren sitting down to refreshment, he brought us the best foods, prepared at his own expense, with his own hands; kissing with dear affection the hands of those receiving them; sometimes too, the setting of the dishes being completed, he sat down with us as a fellow-guest and minister at once, eating with us, under pretext of propagating charity.

Certain chief miracles of St. Otto. From Andreas, book 4.

A certain one of our brethren, a religious priest, Lippold by name, five years before, merited to contemplate the falling asleep of this most blessed Father in such a vision, the Lord revealing it. The vision of Lippold the priest concerning the passing of St. Otto. He beheld, directing his eyes toward the east, a certain most lofty mountain, joyful with all pleasantness: whose beautiful summit indeed he could not ascend, but standing below, he saw a copious multitude of people of both sexes and age, dragging huge loads of precious stones upon the top of the mountain, with great exultation, and singing a certain most sweet melody, which he could not understand, with a sweet modulation. Then approaching, though with wavering step, he called one of them, conspicuous with venerable gray hair; and asked who this multitude was, or why they dragged those stones to the top of the mountain. But he; We, he said, are those who received alms and very many benefits from the pious Otto, and therefore we are building for him a precious house on the brow of this mountain. To whom Lippold; And when, he said, will this house be completed? But he; After five years, he said, the house being finished, with gladness and exultation we will lead him in hither. But do you beware, lest you presume to make these things manifest to anyone before the time of the five years be completed. And these things said, the vision was taken away, which at the time of the falling asleep of our most blessed Father we heard from the mouth of that same elder Lippold, who himself too then lay under a grave and long-lasting sickness, and, with tears, related these things to us: and worn out by disease, on the 7th of the Ides of August rested with a blessed end in the Lord.

[24] But to return to the former things, our pious Father Otto, On the death of Adalbert, returned after a long pilgrimage, visiting us after his manner, as those with whom he had one heart and soul, asked; who of us, he being absent, had entered the way of all flesh? For this always, returning from any journey, he was wont to ask with paternal affection. But then Adalbert the almoner of holy memory, a true servant of God, and most familiar to him, had migrated to Christ, to whom in mind and body he exhibited indefatigable service: whose passing the blessed man hearing, wholly dissolved into tears, cried out himself unhappy, that he had not merited to exhibit the solemn service of the funeral to so blessed a soul, migrating to the fatherland of eternal brightness: for that same brother of ours Adalbert was kindled with so great a fire of divine love, that with daily and most abundant founts of tears he panted after the joys of the heavenly Fatherland, and fittingly attenuated his body too with vigils and fasts. To this servant of God the care of the poor had been delegated, which he performed with so great devotion of humility, that after the example of the Martyr-monk of whom blessed Gregory relates, he carried lepers on his own shoulders, and both them, and also others pressed with diverse kinds of diseases, whom to see was a horror, with his own hands alacritously cherished with baths and washings and ointments, whose fervor the pious Otto congratulating, ministered with opportune liberality all things fit for feeding the throngs of the needy.

[25] who dispensed everywhere the alms of St. Otto. Nor content with these things, he served the poor even by himself, in the time of famine, that he might celebrate a sacrifice of alms pleasing to God, not so much by the offering of gifts, as also by the sweat of his own body. But an innumerable multitude, on account of the greatness of the famine, flowing together from every region, there were certain among them stronger, who, violently wresting the food from the hands of the weaker, snatched it away. Whose clamor and weeping the blessed man not enduring, prudently went to meet this business, and commands his own, that, when they first came together, they should separate any stronger in body, and shut them all in one dining-room, until he ministered fitting food to the sick and weak with his own hands: whom straightway he orders to depart, and to withdraw farther from the place, lest, their companions being let out of the dining-room, they should again become their prey: and then, entering the house, the poor being shut in, he exhibited a large support of nourishment, commanding that they should not presume to inflict this violence any more upon their brethren. These things he did among his own; but for foreigners, and the poor of Christ set across the sea, he prepared through faithful messengers. For through our most dear brother Eberhard, still serving Christ in the Order of Canons, he transmitted his gifts to Jerusalem, as also he was wont especially to do with any religious visiting the sepulcher of the Lord: but also the greatest quantity of money he directed to the Hirsau monks, and to other monasteries farther removed, through our brother Swigger, in the time of famine; and therefore the good odor of Christ was in every place.

[26] A mute man of Öttingen receives speech; A certain mute man of Öttingen, a Rhaetian village, Henry (for that this name had been imposed on him in baptism, he showed by writing), while he wandered through diverse places and the memorials of the Saints, came to Augsburg, where the Lord declared a new sign to the world in the matter of his Sacrament, among the throngs of those running together, where, by a vision, he was admonished that he ought to go to the city of Bamberg, to the sepulcher of St. Otto. On the third day therefore, at the ninth hour of the day, he arrived with many others, who testified that he had not gone, but as it were flown over the measure of so great a journey. But when his mouth was touched with the right arm of that Confessor of Christ, suddenly his whole face was bathed with sweat, so much that you would even have seen his hairs flow down: he began to form his first voice, in the manner of a stammerer, and to invoke the name of the Lord and of the holy Confessor, his hands stretched to heaven. Then refreshed with water (for he was pressed both with weariness and with the multitude), to all the bystanders he clearly set forth the cause of his loosing. To certain brethren too, from whom he had once received coverings with us, whom he saw standing there, he gave thanks. Who would contain himself from the divine praises, who from tears? A votive ringing of the bells therefore being made, there comes to be a common innumerable concourse of diverse sex, one voice of all, singing of the praiseworthy man, by whose merits they are freed from all disaster who seek him with their whole heart.

[27] a blind man of Ulm his sight From the royal village which is called Ulm, a certain blind man was brought between the hands of his own, for the sake of health, to the memory of the pious Confessor; where, when not once nor twice but very often, for his enlightenment, he insisted with prayers; from day to day, the darkness of his eyes receding, he received the light which he sought from the Lord, by the support of his faithful advocate, which a long age had withdrawn from him: and he who had come by another's leading, leaning on his own step, constantly promised that he would be a teacher of others, to him who had made mercy upon him.

[28] A certain boy of the village of Olocniza, Wezzelinus, a deadly disease growing strong, The wondrous healing of a boy. was destitute of all office of his members; so that he was deprived both of sight, and of the use of his tongue too. Whom his father Lipold and mother [*], with the parents and friends whom the same affection held, the divine name being invoked, devoted to blessed Otto, to be offered with oblations, if through his holy merits he should be rendered whole to them. Wonderful to say, at the obligation of the vow, there was no delay of the heavenly medicine. For the little one, beginning with a smile to recognize his mother, looking at his father; What you vowed, he said, for me, render, and lead me more quickly to the sepulcher of St. Otto, who obtained health for me. Who, rejoicing together at so sudden a health, without any relenting, lifting the boy on their shoulders, and, as they had vowed, offering him unharmed to the memory of the holy Father, faithfully set forth to all how great things the Lord had done for him through his holy Confessor.

[29] One miracle in two, wrought by the servant of Almighty God, praiseworthy, Likewise of another boy and a girl. in a girl of twelve years, who first, accompanying her mother, came to us; and in a boy, as was reckoned, of seven years, who, borne on his father's shoulders, following, came from the other direction, it seems worth the trouble [*] to be inserted; but not without a scruple, since we are confounded to detract from certain Saints, through whom God in our times works those things which he works also in the ancient times, as if they themselves too had been weaker in this part. For with one voice, under a terrible attestation of the divine majesty and the invocation of the Saints, the mother affirmed that her daughter, the father that his only [son], had been withdrawn by the grief of death; she, the relics of blessed Otto being touched; but he, offering for the boy an offering of five denarii upon the sepulcher, with no hope, as is imputed by some, of wandering, affirmed that they had received their dead ones back from resurrection, by the faithful testimony of their own. But we, giving place not to derogation, but to the divine operation, leave this to the divine judgment. For whether to repair life to the half-living, or to restore souls to the dead, is of divine power.

[30] It happened by chance, that a certain man wounded his fellow-citizen with iron in the throat, and, the blood flowing off, left him half-alive through the whole night and day: On a man wounded in the throat with iron. and when he cast out the food or drink poured into him, through the very passage of the wound, and he was now despaired of, the mother, touched inwardly with grief for her son; This one, to you, most benign compassionate one of all, blessed, she said, Otto, I devote myself to offer, if I shall merit to receive him whole and unharmed through your holy merits; soon in a wondrous manner that river of blood stood still; the wound was constricted, drawn over with a scar; the boy recovered; he set out on the way to the sepulcher of the Saint with his mother. But when the forest, which makes the boundary of Thuringia, was traversed, he, by the greatness of his labor and pain (for he was bloodless), poured on the earth, began to faint. Then the mother, her friends persuading her to recall him to their own home, worn out with grief; Hence I will not return: but whither I have purposed, even a lifeless body, she said, I will follow. At this voice, as if lifted up by a certain invisible right hand, the man rose, and the journey which he had begun, not without the admiration of many, he completed without delay, and coming before the sepulcher of the man of God, the scar itself was to all a witness of his healing.

[31] A man of Erfurt is freed from many pains. At the castle of Thuringia most famous, as much for its antiquity as for its fortification, whose name is Erfurt; a certain father of a family of the equestrian order was so tortured with pain of the hips, that he could scarcely explain the force of the internal pain by the greatness of the continual labor; and when he sought the secret places of a more remote chamber, for the sake of rest, he heard the voice of a certain one, which admonished him to come with a vow to the tomb of the man of God. He, when he vowed, the heavenly medicine followed the vow. For all the pain with which he was vexed receded; and those whom before he had left sad by his torments, by a changed turn, to rejoice with him over the received soundness, he too rejoiced. Soon the journey being undertaken, he came to the sepulcher of his healer; where he found many witnesses of his healing, who, fame flying, had already preceded him.

[32] A contracted boy is restored. A certain boy of the neighboring parish of Etzelskirchen was so contracted by the long trouble of sickness, that, his knees being grown together to his little breast by the contraction of the sinews, he could neither rise from his bed, nor raise himself to any work of nature without another's help. He, brought by his parents to the memory of the blessed Man about the feast of St. Michael, amid the solemnities of the Masses, many, according to custom, for the sake of the festivity flowing together, when he touched the tomb, with a sudden crack of his members, was loosed from all the joint of his limbs by which he was bound: thus recovering his gait, and the offices of his other members entirely, he served in the abbot's service, as a monument of his healing, in the office of the kitchens.

[33] A nearly similar miracle in another boy. Nor do I think this should be passed over, which, a celebrated deed done in the same city, is held in the memory of many. A certain poor little woman, while in the middle of winter, toward night, she everywhere sought lodging, and no entrance lay open to her asking, cast herself down beside the church of St. Martin, under a bier, with a male infant; where by the force of the cold she was extinguished. But by divine providence, a certain citizen, whose wife died that same night, while he prepared for the exequies, lifted the bier, found the dead woman, but found the infant miserably hanging half-alive at its mother's breasts. He, pitying the human mishap, placing the corpse in a coffin, buried it with his wife, and brought up that little one, as it were adopted, as a remedy for his deceased spouse. But the divine piety cooperated with his pious will. For that same boy, growing in age, exceeded his boyish years by the maturity of his sense; so that, though lame and almost distorted in all the order of his members, he was so provident and circumspect, that the Lord of the house, wherever he had gone out to do business, remained undoubting of his providence and faith. Therefore on the Lord's day of the Passion, when all, as the observance of those days demands, had flowed out to the solemnities of the Masses; the kitchen-maid, who alone had remained at home to prepare the food, began to insult the little servant. What, she said, poor little one, will you do, if your Lord should die; concerning you, what do you think, will there be? He, drawing sighs from the depth, I know not, he said; but may the God of St. Otto help me. Wonderful to say; still was the name of Otto in his mouth, when suddenly, prostrate in his whole body, as if anointed by a certain invisible hand, he received the natural form which his birth had denied; marveling at himself, he attempted his step, extended his arms and hands, and when he felt himself hindered in nothing, flew to the church of blessed Martin, showed himself to his Lord: he stirred all to raise a clamor with praises to heaven, for the miracle done in him. On the following day, by the exhortation and precept of the priests, crosses are raised by both sexes of diverse age, the mount of St. Michael, that Mount pleasing to God, is ascended, where, the healed one himself going before, with the highest joy praise and glory resounds to God.

[34] The matter I am about to relate, gloriously celebrated at a most noble castle of Thuringia, The stupendous healing of an infant, with the report running everywhere, was brought to us almost as soon as it was done. The mistress of the household of that same castle, most renowned as much for virtue as for nobility, was rearing with singular care the son of her sister, who was to his mother both as an only child and most beloved; and whom the whole household, as the sole hope of posterity and heir of all, cherished most affectionately. A shield studded with gilded plates and nails had been fixed to the wall. But the little one, after the manner of his age, wholly bent, playing with his hands, upon plucking out one of the nails which seemed to him the brighter; and when he had got it—weeping, as children are wont to extort everything—from the little servant by whom he was being carried in his arms, playing long with it, he put it into his mouth. It stuck so firmly in his throat that by no art or skill could it be drawn out. To see the infant grow pale, to twist his eyes pitifully, to quiver with hands and feet, was a grief. The household ran together; the whole house was given over to weeping, a mournful cry was raised, the little one, now despaired of, was laid alone upon the threshold of the church. Amid these lamentations the Margrave, who then chanced to be present, running up breathless, began faithfully to exhort all to the invocation of the most holy Otto. I am about to tell things perhaps incredible, yet to God not impossible. At the name of the blessed Man that nail, with much blood, slipped out of the gaping mouth of the boy; and the one voice of all, before sorrowful, now changed into joy and gladness, praised the mercy of the Savior. That this was so done we learned from the matron herself, when she came to us with a great throng. In her company that boy came with his father, in whom a three days' flux of blood, through the invocation of St. Otto, as has been said before, was staunched.

[35] In the monastery of the men of God at Langheim a certain cripple received his allowance from the abbot's table. and of another cripple. This man, when the fame of blessed Otto was flying everywhere, came crawling to the city of Bamberg, not without grievous labor, yet with great longing and hope of health: where, taken in by the more honorable Canons of that church, he tarried for some while. But on a certain day, together with many others whom the same repute of sanctity and grace of healings had drawn from every side, ascending the Mount of the blessed Archangel, he prolonged his prayers at the tomb of the man of God, begging his intercession with such voice as he could, with tears. But when it had come to the solemnities of the Masses, he faithfully sought that his contracted limbs be anointed with the right hand of the holy Man: touched by which, by a change of the right hand of the Most High, prostrate on the ground, with a terrible crack, the bonds of his sinews being loosed, and raised up amid the great astonishment and wonder of all, he stood upright upon his own feet.

[36] The conclusion of the work, There are also many other deeds of the blessed Prelate which cannot be comprised in writing; but they are comprehended and numbered by Him who both here is the inspirer of his good works and there is known as their faithful rewarder: who also not without cause appointed his most glorious passing on the festival of St. Paul the Apostle, but, as it has been determined by the judgment of all the wise, because that blessed man did not shrink from wearing out his old age in the apostolate of the most remote nations for the love of God, he also merited to receive the reward of his labor on the solemn birthday of him who is properly the master and preacher of the nations. For it was fitting that, as he strove more especially than the rest to imitate the Doctor of the nations, so he should also have one and the same birthday with him. Let the church of Bamberg therefore rejoice, illustrated by the authority of so great a pastor; let the companies of monks be glad, advanced by the vigilance of this singular patron to so great a height of religion. Let above all the Mount of the archangel Michael exult, dedicated by the burial of so precious a body, and adorned by his members as with pearls. Let all Pomerania also jubilate in gladness, singing a new song to its Apostle; because to his grace it is ascribed that their new church is ever made fruitful with offspring. There was fulfilled in him what Truth promises to the elect, saying: You shall eat the strength of the nations, and in their glory you shall pride yourselves: and that on this account, in their own land they shall possess double; everlasting joy shall be to them. For the land of the elect is properly the land of the living; where that blessed man shall possess double, because not only for the talent committed to him, doubled in the church of Bamberg, but also for the other bride which he won for Christ from among the nations, a crown of Justice is laid up for him.

[37] and an apostrophe to the people of Bamberg. For as Peter shall bring back Judea, Paul Greece, Andrew Achaia, John Asia, Thomas India, Gregory England, and the rest of the rams of the Lord's flock shall each bring back their own sheaves to the eternal Judge, Otto too, rejoicing, shall lead Pomerania among them, and with Michael the provost of paradise, whom while living he ceased not more especially to serve, and to whom even in dying he chose to cleave in body also, he shall dwell forever in such a tabernacle of God. For knowing that he could not enter paradise who had not Michael its provost well-pleased with him, he strove to attach himself to him with such devotion, both in body and in soul through all things, that even by letters sent to the Apostolic Innocent he confirmed the place of his burial in the basilica of St. Michael by his authority; lest, namely, the canons of the greater church should violently snatch away so precious a treasure from this Mount. Behold, what he desired, he now sees; what he hoped, he holds; he is joined in heaven to him whom he loved with his whole mind on earth; with whom, by his assiduous intercession, may he deign to be a patron to his foster-children, that we may be able to follow him to the fatherland of eternal brightness, our Lord Jesus Christ granting it, who lives and reigns God through all ages of ages. Amen.

* Pomposis.

* thus Gretser reads.

* Or is it not, "by liberality"?

* Perhaps Sefrid, who wrote the Life of the Saint.

* parents and friends.

* to insert.

SERMON On the translation of St. Otto the Bishop.

Otto, Bishop of Bamberg, Apostle of the Pomeranians, in Franconia (S.)

BHL Number: 6399

From Andreas Gretser.

The divine word admonishes us to celebrate the memory of the just with praises, The memory of the just is to be celebrated, that our devotion, which pays the due honor to the just, may profit us unto salvation. For to this end we frequent the memory of the just, that while we continually contemplate their glory, instructed by their examples, we may spurn the world with its delights, and pant with all longing toward the joys of immortal life. It is a voice of thanksgiving, a voice of exultation and salvation, which resounds in the mouth of the faithful, attending with praises the holy and venerable memory of the just. The just shall be in everlasting memory, and shall not fear the evil hearing. What richer gladness, what greater delight, what more excellent dignity is there, than for the soul of a just man both to possess with God the rewards of eternal blessedness, and to have praise in the Church of the Saints, and to be blessed among the blessed? In that most illustrious assembly of the just, therefore, whose names the book of blessed predestination keeps written on high; whose holy memory the Church venerably recalls, the excellent Prelate Otto, illustrious in life and character, shines forth, who in his days, to adorn the Church the bride of Christ, bore before him the notable ornament of virtues, shining by word and example to all who are in the house of God.

[39] For he was a most ardent lover of holy religion and a strenuous propagator of the divine worship. and therefore also of St. Otto, conspicuous in all virtues, The holy Church, over which by God's authorship he presided, he strove in every way rather to profit than to preside over; he did not aim to lord it over the clergy; but he busied himself so to conform and fit himself to his flock, that, as a father his sons, he might cherish all with a wondrous affection of piety. For he so overflowed with bowels of mercy, and dilated his bosom with so great a breadth of charity, that with the utmost vigilance he took care of all, and with anxious circumspection provided that neither the food of spiritual doctrine nor bodily nourishment should be wanting to the needy. So he ruled the church of Bamberg committed to him, that besides those things which pertained especially to his care, he bore a fatherly solicitude also for those who were in remote parts of the earth. For he turned over in his mind by what device, by what industry, by what plan he might attain to this, that he might rescue from the jaws of the ancient enemy the souls deluded by the various error of heathenism. Accordingly the Lord granted him the desire of his soul; and what by His inspiration he faithfully sought, He accomplished by His swift bounty. Finally, having entered the borders of the Pomeranians, by the word of preaching and the laver of holy regeneration he won a new family for Christ, and joined many thousands of men to the bosom of holy mother Church.

[40] Let the good husbandman therefore rejoice, who from that land, which severally, which he tilled untiring in the sweat of his brow; from which he rooted out the thorns and briars of unbelief; to which, in the tempest of persecution, he ceased not to commit the seeds of the divine word, reaps so rich a fruit of faith; gathers so great a harvest of the faithful; truly the Lord has blessed the works of his hands; through whom He so enlarged the bounds of His possession; of that possession, I say, from father to son: Ask of me, and I will give thee the nations for thine inheritance, and thy possession the bounds of the earth. Behold, this blessed man, now translated from this your corruption to the glory of incorruption, has entered the bounds of a great possession; where in the house of the supreme Father of the household he possesses a splendid place of dwelling. This is that spacious house, this that most ample possession, of which the scripture speaks to Israel. O Israel, how great is the house of God, how vast the place of his possession. This is the inheritance of our pious father Otto, who for Christ's sake desired to possess nothing in this world, for he truly knew to say with the Prophet: The Lord is the portion of my inheritance: for that portion of the inheritance which he had in the world, he wholly turned to the work of piety, and made Christ the heir of his patrimony, thence rejoicing in the hope of heavenly goods, he sang with the Psalmist to the Lord: Thou art he who wilt restore my inheritance to me.

[41] may be enumerated and praised, By a special prerogative of charity he cherished the monks, whom in the monasteries which he himself built at great cost in divers places, sustaining them with temporal supports, he prepared for daily service to the name of the Lord. Hence he is rightly called the father of monks, hence, as a faithful and prudent dispenser of the ecclesiastical household, worthy of heavenly reward, he was set over all the goods of the Lord. For the pious father shared in the necessities of the poor with so great solicitude, that he rejoiced in the refreshment of those whom he fed at his own charges: he was gladdened by the clothing of those whose nakedness he covered with needful garments. His kindness was felt by the sicknesses of the bedridden, the infirmities of the weak, the labors of the exiled, the destitution of orphans, the laments of desolate widows, in helping whom he was wont to exercise a special benevolence. Let us therefore extol the glorious merits of this Father with worthy proclamations, whose venerable memory of his translation the sincere devotion of his sons rejoices to have undertaken on the anniversary day. For the time is at hand which the sacred scripture intimates to be opportune for praising a just man. For as by the authority of the sacred eloquence we are forbidden to praise a man in his life, so we are bidden to praise him after his consummation.

[42] The valor of a soldier is to be praised, but after he has obtained the triumph, the enemy vanquished. especially now that the crown of his labors has been received. The good fortune of a sailor is to be praised, but when he has brought his ship to shore. Wherefore we ought rather to give praise to the memory of men than to their life, because, so long as our life upon earth is exercised by temptations, with the issue of the war in doubt, the contest is waged between the flesh and the spirit. Nor is anyone safely praised before, after the end of this flesh, he rejoices to have fought the good fight and kept the faith. Hence at last both with God his life is adorned with the crown of justice, and among men it is honored with worthy proclamations. For then each one usefully obtains the praise he has merited: when neither does flattery mark the one who praises, nor does elation tempt the one praised. Let us therefore celebrate with praises the translation of our beloved father Otto, who, that he ought deservedly to be praised by all, merited it by his very praiseworthy life. For his praise is Christ Himself, who glorified His servant who glorified Him, who called him into the work of the sacred ministry, who decreed that he should exercise the priesthood unto the building up of His body, which is the Church, and have praise in His name. For by his industry the structure of the holy Church both advanced in bodily spaces and was amplified with spiritual increases.

[43] And here we set an end to the Acts of St. Otto, thus far illustrated: The conclusion of the whole matter. If it perhaps seem to anyone that more could have been woven in from the often-praised Andrews, I ask him to compare the aforesaid authors with Ours; I am much mistaken if he shall find anything besides worthy of memory which properly pertains to the illustrious deeds, virtues, sanctity, or miracles of St. Otto, so that accordingly it is permitted to withdraw the hand from the tablet. To subjoin annotations or explanations did not seem worth the pains, since all things are clear enough, and where any doubt occurs, a little note placed in the margin makes good the defect. What the word scumarii means, placed in number 13, and so found by Gretser, I confess I do not understand; nor indeed was it to be sought out more laboriously; for it seems corrupt or dislocated; but from the whole context anyone easily perceives what the author intended. The things adduced from number 16 from Origen, there praised beyond measure, could have been omitted; yet I preferred to render those chapters whole, rather than, by withdrawing the rest, to leave the series of matters imperfect. The rest the learned reader will explain, and will take our effort in good part.