Ulric

ON ST. ULRIC, BISHOP AND CONFESSOR, OF AUGSBURG.

IN THE YEAR 973.

A PRELIMINARY COMMENTARY.

Ulric, Bishop of Augsburg (S.)

BY THE AUTHOR J. P.

§ I. The various forms of the name of St. Ulric, its etymology, birth, education, journey to Rome, and manner of life before the episcopate.

[1] Of Augsburg, a city memorable for antiquity, holding the chief place among the free cities of the empire, notable for commerce, and the capital of the province of Swabia, the ornament and glory is St. Ulric, The various forms of the name, in his life a most worthy Prelate of the same for a full 50 years, but after his death a Wonder-worker and Patron; of whom, before we set forth the Acts, we are about to comment preliminarily some things upon it, taking our beginning from the forming of the name, which you may find expressed in manifold ways. For Voldalricus, Voldelricus, Othalricus, Odalricus, Oldericus, Odolricus, Walricus; and also Uldaricus, Ulricus, and if there be any other such expressions, signify the same Saint, who by the more common appellation is called Udalricus Ulric, and thus henceforth will be called by us.

[2] Besides the etymology of the Ulrician name, inserted by the most ancient writer of the life into the prologue of the same life, the distinguished man Marcus Velser rightly observes that the etymologies of others are different; its etymology, that by Aventinus in the Nomenclator Ulricus, Hyldericus, Chyldericus are taken for the same name, which you may interpret as "love of the kingdom," or "rich in love." But the confusion of Aventinus seems deservedly suspect, at least as to the two latter names, whatever be the case about Ulricus, which I just said is also written for Udalricus. And these things about the etymology of the name.

[3] That our Saint was begotten of most illustrious birth, both on the father's side and on the mother's, is abundantly clear from the life. birth, And his father indeed, by name Hupald, was the son of Hartmann, Count of Kyburg, born about the year 865, dead in the year 908. But St. Ulric had as mother Ditperga, daughter of Burchard, Duke of Swabia. Both those things which I have already said about the most noble birth of the Saint, and those which will presently be briefly said, are established from the stemma of the Counts of Kyburg, which, drawn from an ancient manuscript codex of the library of St. Ulric, as more faithful than the rest, the praised Velser wove into the Ulrician matters illustrated by himself, of his Works collected into one, page 589. It is foreign to our purpose to indulge more than is fitting in genealogical tables: but since afterward mention of the brothers and kinsmen of our holy Prelate will recur not infrequently, therefore we shall here sparingly cull some things about them; lest it happen that the reader, in the course of the reading, stick anywhere from ignorance of them.

[4] Of the Parents of St. Ulric it has already been said. Their children are enumerated in this order in the aforesaid stemma: his genealogy, Diopold, who is there said to have died in the year 955, then Manegold I; then follows St. Ulric; next to him Albert I; then finally follows Luitgard, first wife of Burchard, third Duke of Swabia. But Diopold begot Richwin, husband of Hiltigard; Manegold begot Hupald II. Nor shall I pass over the children of the said Luitgard, because, although they are not of Kyburg, yet they recur not rarely in the Acts of St. Ulric. The first place is occupied by Adelbero, canon of Augsburg, destined successor to St. Ulric in the bishopric. There follow Reginbald, who died in the year 955; Hupald, Manegold, Kunigund a nun. To bring forth other shoots of the same stock is not of this place. Velser, for knowledge of the Stemma of the Counts of Kyburg, assigns Stumpf, book 5, chapter 30. The same Velser observes in passing, in the notes to the first chapter of the more ancient life published by himself, that Burchard, father of Ditperga, mother of St. Ulric, of whom in the preceding number, seems to have been Burchard the first of this name; and that very one whom Hermann Contractus says was killed in his assembly in the year 911. Velser adds that they err who confound him with Burchard II, killed in Italy in the year 926, as Regino and the Ursperg chronicler hand down. Contractus in Canisius places him in the same year, keeping silent the place. Akin to the birth of St. Ulric are the place of his birth and the year, about which the following occur.

[5] That the holy Prelate drew his origin from Swabia, not from Bavaria, the place of his birth, as Sigebert will have it, seems abundantly established from the beginning of the life, where he is said to have been born "of the lofty stock of the Alemanni." Deservedly therefore Velser writes in the place just cited; that why Sigebert wrote he was born in Bavaria, he does not know. About the birthplace in Swabia, I do not think anything certain can be defined. Let us set in the midst the conjectures transmitted hither by Johann Gamans, several times praised in our Acts for his devoted labor: "That excellent Confessor of Christ," he says, "St. Ulric, in the opinion of certain writers (Stumpf, History of Switzerland, book 5, chapter 30), was born at Kyburg, the chief fortress, in the same county, half a mile from Winterthur on the left of the river Töss, situated in a very high place of Thurgau. But at Dillingen a chapel is shown, in which the same was certainly brought into this light, or at least educated. Yet others besides write (Radetus in Bavaria Sacra from Sigebert) that he was born in Bavaria." Thus they. Moreover the frequent, and, if I am not mistaken, nearly assiduous sojourn of his parents Hupald and Dietperga, Counts of Kyburg, Dillingen, and Witislingen, at Dillingen or Witislingen, a neighboring place, seems to persuade the Dillingen birth, which the very ample dominion of both counties, extending widely even to Swabian Wardae and into Rhaetia, required. Then he confirms his opinion from the burial of each; of Hupald indeed [in] the monastery of Neresheim, four leagues distant from Dillingen; afterward, by his posterity, and in the first place by Hartmann, Count of Dillingen and Freiburg, amply endowed with the monks of St. Benedict. But Dietperga the mother was committed to the earth at Witislingen.

[6] the year, More certain things we have as to the year in which St. Ulric first began to live. That this was the year 890, Velser noted. Sigebert marked the year 893; whom Mabillon supports in the notes to the first chapter of the most ancient life, saying: "The nativity of Ulric falls in the year 893, if indeed he died an octogenarian in the year 973." It is a wonder that this escaped Mabillon, who in the life of the most ancient author, illustrated and published by himself, could and ought to read in most express terms that the Saint died in the 83rd year of his age. Therefore the most ancient author of the life settles the controversy, describing his death in these words in chapter II: where he says that the Saint departed from life in the year of the Incarnation of our Lord Jesus Christ 973, in the 83rd of his age. Therefore our Saint must have been born in the year 890; and by this reckoning the years of his death, age, and birth agree neatly among themselves.

[7] It is committed to memory in the several-times-named life of the most ancient author, chapter 1, his education, that holy Ulric was committed and handed over by his parents to the monks of the monastery of St. Gall, that from his early age, daily growing up in the fear and love of the Lord, the knowledge of letters being joined to the same, he might advance more from day to day in each, and might make a prelude, with such illustrious rudiments of pious instruction, to all his after age. It is clear from the same life that a teacher of grammar fell to him, by name Waning, a man, as is there recorded, religious, taught in the art of grammar. Nor does this fight with the fact that Ekkehard the younger (as Mabillon noted in the notes to the first chapter of this life which we are about to give) calls Hartmann the teacher of Ulric, here in the fifth observation. For what hinders that he had two masters, the one Waning of grammar, the other Hartmann the instructor of the other disciplines? Now take the words of Ekkehard in "Some Ancient Writers of Alemannic Affairs, etc.," from the library of Goldast, volume 1, page 31: "Of St. Ulric, how he dealt with us, we have heard certain sayings of the Fathers, which indeed we have not found in his life, even now written a third time. For he, born of nobles, as has already been said by others, was educated and taught among our people. Here he learned to fly up by the way by which he flew into the heavens. Here he made a prelude to the virtues which he now works. For, joining himself to the monks of our holy Gall and Othmar, whom as a little boy he chose as fathers, most holy with the holy, and most elect with the elect, he enters.

For as a disciple of Hartmann the Younger, he drank in the divine things before all, his progress in virtue having tasted beforehand of the Holy Spirit. In the refectory before the Fathers, where to sin even in a point was a capital matter, he was frequently an unfaltering reader, although a canon, which nevertheless was granted him by the grace of his ancestors." Nor indeed did he bear a fruit of mediocre probity from the pious intimacy of Wiborada, a most holy Virgin and Martyr, whose life Mabillon exhibits in the Benedictine Acts at the year 925, from page 42, from volume one of May of the Acts of the Saints, page 282; from which Virgin, then a recluse at St. Gall, when the holy Youth deliberated which manner of life before the rest he should embrace, a respite for the choice of the monastic state being asked from the monks of St. Gall, who desired to add him to their Assembly; from which Virgin, I say, after her three-day prayers, he heard that he was destined by God to another state; that he would be a Bishop in the eastern part, where a certain river divides two regions, that is, of the city of Augsburg; that he would suffer more hardships than his predecessors ever [did], from pagans and evil Christians; but that he would emerge from all evils, God helping, not ingloriously. Velser judges in the notes here that this consultation happened before the year 916, nay before the year 909; which, he says, becomes certain from what follows.

[9] The Brief Annals of Hepidannus, a monk at St. Gall, under the instruction of St. Wiborada; seem in appearance to oppose the Velserian opinion, establishing that the said consultation happened before the year 909: for those Annals report, "916, Wiborada became a recluse." But the answer and solution of this difficulty is easy, from the words of Hermann Contractus in Canisius: "At St. Gall the Blessed Virgin Wiborada was more strictly enclosed." Why should she not have been a recluse some years before, but not so strictly, and so not first a recluse in the year 916? We have therefore from what has been said the place in which St. Ulric was instructed, his canonry, integrity of morals, his masters and mistress; and a state different from the monastic. Whence you may understand that Wion, book 2 of the Tree of Life, page 285, erred, when he said that St. Ulric was a monk of St. Gall.

[10] A few things being interposed, the author of the life narrates the return of St. Ulric to his parents; the journey to Rome who then, a wise counsel being taken, subjected him to the dominion of Adalbero, Prelate of the church of Augsburg, with whom he is there recorded both to have been in favor, and to have been promoted to the office of chamberlain. Immediately there follows there, that it pleased our holy Prelate to visit the thresholds of the blessed Apostles Peter and Paul: "and when he had arrived thither, he was well received by the venerable Pope Marinus, etc." Here is Rhodes, here the leap i.e. here is the difficulty, for anyone to combine these two epochs of Adalbero and of Pope Marinus. For Adalbero sat from the year 887 to the year 909, Louis IV, son of Arnulf, reigning in Germany; and according to Hepidannus in the Annals he died in the year 910, which difference of death matters little to the present purpose. But now no Pope Marinus is read to have existed in the year 909; none presided over the Chair of Peter at any other time which can be reconciled with the present history. Let us enumerate the individual Popes named Marinus. Marinus I died in the year 884, and so before St. Ulric was born. In the year 943 the second began to sit. Neither, as is clear, can be composed with the Ulrician epoch about which we here inquire. The first prematurely anticipates the Saint; the second, namely, is too much a posteriori. And yet there is not given any third Marinus, Pope, intermediate between the first and second already mentioned. Here the water sticks for the writers; for Mabillon in the first place, who, not knowing whither to turn himself, to disentangle this knot, has nothing except an interrogation, by which he asks: "Whether Marinus, through those times of wicked Pontiffs, administered affairs as it were a Vicar of the Pope, and on that account was called Pope?"

[11] under which Pontiff; Velser comments on this passage thus: "These things done, Marinus not yet Pontiff: for he entered the pontificate in the year 942; but these things happened in the year 909, in which Adalbero died. By which reasoning Sigebert also is to be reconciled in the Chronicle, at the year 942." Where you see the difficulty indeed touched, but not solved. Cardinal Baronius tries to extricate the matter at the year of Christ 924; thus speaking of the present argument: "But since it is certain that these things happened fifteen years before, namely in the year of the Redeemer 909, in which it is plainly established that the Apostolic See was occupied, [and] was held by that infamous Sergius, … not a legitimately elected Pontiff, but an invader; whence he whom the author names Pope Marinus, was perhaps at that time held the legitimate Pontiff: but since those times passed most obscurely, of that same Marinus, that he then sat, no mention is found elsewhere than here. Wherefore that was the interpretation of Velser, a most learned scholiast, that by anticipation the Marinus there mentioned was called Pontiff, who nevertheless is found to have sat after eighteen years. Yet Sigebert must be corrected, who reckons the coming of Ulric into the city under the pontificate of the same Pope Marinus, namely in the year of the Redeemer 942, which is far from the truth." The same difficulty is also created by a certain charter (of which Mabillon in the notes here) of Azila, a noble matron, for the monastery of Faucis in Bavaria, which is read to have been given in the year of the Lord 919, "under Pope Marinus, under King Henry, etc." You see therefore that scarcely anything can be said about the pontificate of Marinus, determined at this time in the life, except by conjectures; which, if they do not involve the tangles more, at least by no means disentangle them.

[12] We have already produced above some remainders of the Ulrician life, lived before the episcopate, remainders of the life from Ekkehard the Younger: let us superadd some others, drawn from the same Author, passed over by the other three writers of the life: "Accustomed to visit furtively, on holidays, Wiborada the enclosed one, while his little contemporaries, leave being given, were preparing themselves for games, he was sometimes instructed by her with divine words and examples from the sacred pages. For on a certain day, when she saw him standing before the little window of the cell girt with a very light girdle, offering him one prepared from her own means, she said: 'Of chastity, my son, receive for yourself this my woolen girdle from God, and from this day forward remember that you are girt by your Wiborada with the band of continence that is, the virginal girdle. But beware, I bearing to you a decree from my Lord, that henceforth you mingle in no vain conversations with little women, and if, as most easily happens, you shall have been kindled by some fire of the flesh, the place in which you are being changed, you shall presently sing: O God, incline unto my aid; O Lord, make haste to help me. But if thus you shall not have peace, some other lapse of yours preventing, seeking a firebrand or a burning candle, as if doing something else; burn your finger even lightly, and the same verse being said, you shall be secure.'"

[13] "Thus the mistress had hardened beforehand against fire by fire the most holy disciple that was to be, as he himself narrated to the Fathers. from Ekkehard There are many things which he had said to the Fathers about the doctrine of his Nurse (for so also the ancient Ekkehard was accustomed to name her), which, because they can seem austere to the Saints of this time, and impossible; lest anything of them exhale, we pass over. Of the haircloth also which she herself used, whose asperity today, holding it for relics, we shudder at, she had sewn a little cushion for her son, as she herself also named him, to be used on the days of abstinence; which, carrying it by day in his bosom, by night he was accustomed to fit to his jaws, a stone being placed under. With such a couch, instead of delights, even before the doors of the church, he was accustomed to await the sound of the nocturnal offices, either on a bench, or indeed on the bare earth. Him, from boyhood accustoming himself to these and other similar things, since he had fled both the conversations of women and the wonted sports of his companions, they began thence in derision to call 'the little saint.' We have heard also of him—which indeed is wont to be reckoned as nothing by the hard of heart—that, when one of his little contemporaries stole his stylus, through I know not what carelessness under [his] cape, he transfixed his own hand; which, when he, crying out with pain, drew out the stylus, being long sought and often forsworn, the stylus of Ulric is disclosed. Yet that this and other similar things about himself, since he knew how to hide them, were done by his merits, beyond some of loftier wit, who would be unwilling to believe?

[15] For he frequently used figurative and sometimes even risible, from Ekkehard yet not false and empty, words, as to a certain one of the scholars, elated and acting boastfully, when, preparing to advance among our processors, the diaconate at Constance having been bought for a price, clad in a stole, he assisted the Gospel being read for himself on that day, we being about to read [it] not without glory: 'Come now, my dear fellow, how becomingly the band of the shield sits on you!'—that same thing, however, being granted also to himself out of reverence for him, that he as a canon might read the Gospel for us. For the brother enrolled then had the grace of a most beautiful voice. But he clung to the schools longer than the rest of his contemporaries, then for the sake of his Wiborada; which nevertheless at length leaving, and made his own master in his possessions at Augsburg, where he had been a canon from infancy, most dear in examples of virtues, he frequently visited his monastery of St. Gall, and himself, as minister, fed his enrolled brethren three times in the year." There are certain other things in the praised writer about the praises of St. Ulric; but since they do not pertain to the times of his education, and ought rather to be reckoned among his miracles, we shall more opportunely defer them to another time, in which a little later there will be treatment of several other miracles.

* alternatively "he might exercise."

§ II. The episcopate of St. Ulric; his writings; an epistle wrongly attributed to him; the instrument concerning the liberty of electing an abbot restored to the monastery of Kempten; his monastic habit;

the time of his life and death.

As predecessor St. Ulric had in the bishopric of Augsburg Hilten, after whose death (which happened after he had presided over the bishopric for fifteen years, though not full, but not for fifteen months only, as Bruschius erroneously handed down in the Catalogue of the Bishops of Augsburg, which is held in the great epitome of the Work on all the bishoprics of Germany, volume 1, page 134), after whose death, I say, our Saint was raised to the insignia of Augsburg, which he filled not only with years, but with merits and virtues. He first began to bear them in the year 923, commended to King Henry, as the author of the ancient life narrates, by the machination of his nephew Duke Burchard, and of his other kinsmen, and promoted by the same, as you have in chapter 1. That this Burchard was the second Duke of Swabia, snatched from life in the year 926, is had from Hermann Contractus. But by what degree of kinship he touched St. Ulric, Velser confesses he has not yet been able to know. Nor indeed is it of such moment to investigate this more diligently.

[16] and when promoted to the bishopric; Contractus writes in Canisius that our Prelate was ordained in the year 924; which Mabillon also must admit; since he asserts that Hilten, the predecessor of St. Ulric in the bishopric, as we said, died in the same year 924. But this small difference of one year can not with difficulty be understood from what Bruschius has in the Catalogue named above, thus writing: "In the same year [923], on the V Kalends of January, he was created bishop." Whence it comes that some refer him to the year 924. Hence indeed the anachronism of the Ursperg chronicler is argued, when he reports that St. Ulric succeeded Hilten, not in the year 923, or by a slight prolepsis 924; but in the year 925, which that it can by no means be admitted as true, is sufficiently proved from what has been said. Meanwhile Baillet observes that the consecration of our Saint happened, the feast of the Holy Innocents falling on a Tuesday, contrary to the more usual custom of the Church, which is wont to ordain Bishops on Lord's days.

[17] his writings; Of certain writings accustomed to be attributed to our Prelate, you may find nothing except uncertain conjectures. Among these occurs a Synodal sermon, to be enunciated to the parish presbyters in synods. Velser ascribes it to St. Ulric, led by this reason, that most of the interrogations which St. Ulric was accustomed to propose in synods of this kind (about which the Author of the ancient life, chapter 4, may be seen) correspond to the interrogations of the aforesaid sermon. Besides, because the place and time agree. The aforesaid sermon, sent by the praised Velser to Binius, the editor of the Councils, and inserted by him into the second edition of the same, is read in volume 9, from column 803, to which is subjoined the already mentioned conjecture of the most distinguished man, column 806. Meanwhile let that conjecture avail as much as it can, yet it will never have more weight than the amount which is wont to be in doubtful and uncertain opinions. For, as Mabillon shrewdly observes, it can be said that this kind of chapters of interrogations were received by Ulric from a common formula of the sermon which was wont to be held in Synods of this kind. And certainly the same sermon, a few things being changed, is ascribed to Pope Leo IV in volume 8 of the Councils, column 35. Similar likewise is the synodic sermon of Ratherius in volume 2 of the Spicilegium, page 256. Thus he. By which it is evident that the author of the above instrument becomes uncertain. Another sermon, and that more certain, of our holy Bishop to the people, the fifth chapter of the ancient life exhibits.

[18] To the writings which are circulated under the name of St. Ulric, certain men, I know not who, among which is not an epistle, senseless indeed and enemies of truth, reckon an impure—as Velser calls it in the preface to the Saint's life—epistle of I know not what rascal, at some time vaunted under the name of Ulric: which seemed so pleasing to the Innovators, that, as Mabillon testifies, they tried to conciliate authority to it, from the apology of Aeneas Sylvius to Mayer, as if forsooth he had written that Pope Nicholas was reprehended by Ulric about concubines. But away with the fabrication: since that epistle is inscribed to Pope Nicholas, and no Pope of that name lived in the time of St. Ulric. Not indeed Nicholas the first, dead more than twenty years before Ulric was born; nor the second; since he entered the pontificate more than eighty years after his death.

[19] To Aeneas Sylvius Velser answers that that reading wavers, which is said to have been written to Pope Nicholas; nor do the faith of all codices support these words, since they are absent from the Roman edition of the year 1584. Add, that the most ancient writer of the life makes no mention of the pretended reprehension, and so this writing, about which we inquire, can be founded on no solid testimony of antiquity. For the rest, I am not ignorant that the often-praised Velser brings forward some congruities, by which he thinks it can somehow be persuaded as probable that this reprehension was made by Ulric to John XII; and that to it the words of Aeneas look, if indeed he ever wrote them.

[20] That St. Ulric was a most absolute and most perfect exemplar of Prelates, [the instrument by which the liberty of electing an abbot is restored to the monastery of Kempten,] is more openly established from the life than that it need be here proclaimed at greater length; which breathes in various places a singular and truly pastoral vigilance, reverence toward the Vicar of Christ, love toward the poor, a most strict manner of food and clothing, contempt of self; constancy solidly proved in adverse affairs; pious places built and restored, favors heaped upon religious men and women with a ready will. And this last point can be excellently illustrated, besides those things which we have in the Life, from a charter published by Mabillon, by which our Prelate restored to the monastery of Kempten the liberty of electing an abbot, in these words: "Be it known to all bearing the hope of life, and still hereafter to be born, that, Otto the first governing the principate of the kingdom, Ulric of most holy memory, Bishop of the city of Augsburg, received the fold of the monastery of Kempten from the hand of the aforesaid Prince, and to it, not for the sake of avarice or austerity, but for augmenting the service of St. Mary, provided by paternal provision. At that time, two brothers being elected, serving in the same monastery, the venerable Man, commending the weight of his labor, imitated Moses the law-giving prophet, who, wearied by the frequency of the people, was relieved by the aid of Aaron and Hur."

[21] On the same occasion St. Ulric destined one, having the name Liuterich, goods for the sustenance of the church, to become dean and master within the cloister for the brethren serving God. The other, called Irminhart, he bade toil in the provostship of secular business. To this Irminhart, conducting himself prudently in exterior affairs, and by his worthy merits meriting a good reputation in the neighboring parts and at the King's doors, it pleased St. Ulric that he should prepare some remedy for his soul, and that he should construct a basilica from the foundation in honor of God. Which, as he disposed in mind, by the aid of God, and the counsel of the excellent Bishop, he accomplished by the completion of the work, and this very church, honorably constructed in the orchard of the Brethren, the God-worthy Bishop Ulric dedicated in honor of the holy Cross and of St. Erasmus and St. Nicholas the Confessor, on the VII Ides of May, and before the multitude of Clergy and people, by episcopal sentence decreed that one of the brethren, who in the regular life should be worthy by excellence of morals, should provide for the same church by daily service, and daily should fully receive namely his Bishop's allowance from the cellar of the brethren; and the altar being dedicated, the holy Man, surrounded with all piety, giving into a lawful dowry one manse in Ivoningevve, and half in Lietenbere, and a third part in Heimirtingen; and still thinking that the church could not be provided for from such poverty, gave into this altar one bondman, who was called Modelbreth, with the newly-cleared land which he first took from the green forest in the name of Cnhieboz, the hand of Salecho the advocate being joined. Thence, clad in priestly garment, before the people he publicly said: "If any person should withdraw from this church or altar anything of those things which we have given, let it not be permitted him to enter the door of this eternal life, and let him be sequestered from this light, which in the sight of God every just man happily beholds."

[22] the bearing of the monastic habit, You will ask, whether, as certainly appears from those things which we said in the paragraph just preceding, that St. Ulric was not a monk before the episcopate, so it can be solidly proved that he never was such, after he had been raised to the government of the episcopal see? Before I answer the question, I think some things must be premised. We know that he himself, being already Bishop, used the monastic garment, and, the proportion to the episcopal state and dignity being kept, was addicted to the rule of St. Benedict, whose rudiments he had drunk in at the monastery of St. Gall. Let the ancient author of the life be heard, thus speaking in chapter 2, number 17: "Always placing a woolen garment next to his skin, and following the rule of the monks." Another writer of the life, by name Berno, adds that he chastised himself with excessive maceration, so that he did not eat flesh, the author of the ancient life agreeing that he abstained from flesh for many times. That he accurately observed the strict law of nocturnal silence, which St. Benedict prescribes to his own, in the time of Lent, the Author of the ancient Life hands down, chapter 3, in these words: "But the food being consumed and all who dwelt with him being gladdened; at the fitting time he recited compline; moreover, other prayers being performed, he sought again the secrecies of his chamber with silence, and utterly avoided all conversation, except with God and his Saints, until the prime of the other day was performed. In this manner he fulfilled the days of Lent, up to the day of indulgence, which they call Palm Sunday."

[23] whose profession he never made, To these, when he had determined to transfer the burden of the episcopal load onto his nephew Adalbero, being led to the times of most declining age, the Bishop was clad in a garment formed after the manner of the monks, whose rule before he had been accustomed to follow with manifold virtues, as is read in the Life, chapter 9, number 67. Whence you may gather that our holy Prelate, by a rare example indeed, in a secular life, in food, clothing, and ardent desire of perfection, expressed the idea of the monastic life, although he never made the monastic profession, as is established from the words of Gerard his chaplain, number 68, bidden to set forth in the Synod of Ingelheim the counsel of his Bishop about taking up the religious institute: "Most excellent," he said, "emperors, and most religious Prelates, the desire of my Lord is to leave the world, and according to the rule of St. Benedict to enter the holy life, and in the contemplative life to await the day of his death. In the garment of the exterior habit you can for certain recognize the will of the interior mind."

[24] The Fathers, opposing this petition, judged that the holy Bishop must proceed in his former manner of life; the Synod of Ingelheim opposing. and so, we perceive that he persevered in the bearing of the Benedictine habit until death. Therefore Mabillon, after Carolus Stengelius, reckons him among the Benedictine Saints in the Acts of the same order, who last, in the Images of the Saints of the Order of St. Benedict with their elogia, notes that our holy Prelate is not undeservedly numbered among the Benedictines, since not only was he educated in a monastery, but also observed the rule of St. Benedict in the episcopate and wore the habit; although he did not make the profession, being forbidden by the Ingelheim council of Bishops.

[25] To what has been said thus far I weave a chronotaxis, published by Velser, The chronotaxis of the Life. and prefixed to the Ulrician life, in which the chief deeds of the most holy Man are exhibited, each fixed to its own years. Adalbero being bishop of Augsburg, in the year 890 Ulric was born. As a boy he was instructed in the monastery of St. Gall. In the year 899 Louis, son of Arnulf, became King. In the year… Ulric was made chamberlain of Bishop Adalbero. In the year 909 he went to Rome, and afterward met Pope Marinus. In that year Adalbero, Bishop of Augsburg, died, [and] Hilten succeeded. In the year 912 Conrad became King. In the year 919 Henry the Fowler became King. In the year 923, Hilten being dead, Ulric was substituted as Bishop of Augsburg, and was ordained on the V Kalends of January. In the year 926 Otto the Great became King and Emperor. In the year 948 was held the Synod of Ingelheim, at which Ulric was present. In the year 953 he was besieged at Menchingen. In the year 954 he reconciled peace between Otto and Luitolf his son. In the year 955 he was present at the battle in which the Hungarians were slaughtered with great slaughter on the IV Ides of August. In the year… going again to Rome, he was honorably received by Alberic. In the year 971 he again went to Rome. Returning, he met Otto at Ravenna. Adalbero, his nephew by a sister, was destined as his successor. In the year 972 was held the Synod of Ingelheim, on account of Adalbero, about autumn. In the year 973 Adalbero died about Easter. In that year, Otto the Great being dead on the Nones of May, Otto the Second succeeded as Emperor. In the same year Ulric, in the 83rd of his age, the 50th of his ordination, died on the IV Nones of July. In the year 993 he was reckoned into the number of the Saints by Pope John XV. Thus far about the deeds of the time of St. Ulric's life; now, pursuing the thread of the preliminary commentation, let us proceed to illustrate the things which happened after his death.

§ III. The cult of the Saint at Augsburg, then propagated elsewhere; his announcements in the Martyrologies; the bull of canonization, which is thought the first of all.

[26] That, as soon as St. Ulric departed from life, he left a singular odor of holiness among the citizens of Augsburg, and others to whom the Man's fame had flowed, and was said and believed to be holy, is clear partly from the writers of the Life, of whom below; partly from the testimony of other Authors. Hartmann, The first cult of the Saint, begun at Augsburg, a contemporary writer, in the Acts of St. Wiborada, in volume 1 of May, and then published by Mabillon, calls him a Saint. Ditmar, dead in the year 1018, and so nearly contemporary, names "holy father Othalric" in book 1; and in book 3 he is called "Othelric the gem of priests." So great an esteem of his holiness, even from his first entrance to the better life, settled in the minds of mortals; which without doubt conduced not a little to the decreeing of a solemn cult to him by Apostolic authority, in the first years after his death, that is, before the twentieth was completed, as we shall presently see. But now that Bishop Ludolf, who by the command of the Roman Pontiff raised the body of St. Ulric from the tomb, constructed an oratory in his honor, Mabillon reports from the Magdeburg Chronographer. And these were the beginnings of the cult of St. Ulric, to whose greater commendation the same Author judges [it] not unworthy of observation, that Pope Gregory VII grants to Henry, Bishop of Aquileia, who before had been a canon of Augsburg, the use of the pallium, besides on other feasts, on the festivities of blessed Ulric, Confessor of Christ and Pontiff, and of blessed Afra Martyr, citing book 6, epistle 38.

[27] afterward passes elsewhere, What? That the memory of St. Ulric was so in benediction among the people of Augsburg, that to the church and most notable monastery there, in former times accustomed to be called by the name of St. Afra, Virgin and Martyr, alone, the name of the holy Prelate was added for the sake of honor, and indeed in the first place, and now it is called the church of SS. Ulric and Afra, on account of his burial and veneration in that place. Nor is it to be passed over that by the public votes of the Republic of Augsburg the holy Prelate was chosen as patron of the city. Besides, his sacred cult, first begun at Augsburg, thence passed over more widely propagated to other tracts of the world. To this makes that which, to our purpose, Justus Locatelli of the Society of Jesus, in a letter given at Trieste on the IX of December in the year 1690, writes, that in the diocese of Aquileia the feast of St. Ulric is celebrated on the IV day of July under a semidouble rite. Then he continues in these words: "Near Trieste exists a parish in the village of Dolina, whose church is dedicated to St. Ulric, who is invoked by those suffering from fever, not without evident help and aid: for which cause very many of the faithful, and especially those laboring under fever, make pilgrimages thither, and there pay the vows they have made."

[28] even to the Belgians. Nay even the public veneration of St. Ulric found its place also among the Belgians, as Otho Zylius our confrere testifies, thus writing to Bolland: "There is, about two miles from Brussels, a village, 'St. Ulrix capelle' that is, the chapel of St. Ulric. There St. Ulric is venerated on the XIV of October, Bishop of Augsburg, in the Lives of the Saints on the IV of July. In 1605, on the III of May, the most illustrious Matthias Hovius, Archbishop of Mechlin, consecrated the new half of the parish church of the Chapel of St. Ulric with the high altar in honor of St. Ulric. Thus noted then the pastor of the place, D. Marcus Barlotius, otherwise Beaufort. He who is now pastor, and the sacristan, examined by me, know nothing besides."

[29] What say the Martyrologies? My mind does not bear to review verbatim all the announcements of the Martyrologies. It will suffice to have pointed them out with the finger. The Roman one has thus: "At Augsburg in Rhaetia, the feast of St. Ulric the bishop, illustrious for wonderful abstinence, liberality, and vigilance, and the grace of miracles." Baronius treats of the same in the Notes, citing Bede and Ado (augmented). Marten and Durand in their Anecdota, volume 3, report an ancient Kalendar from a manuscript of the monastery of Lyre, in which at the IV Nones of July is read the commemoration of holy Oldatric the Bishop. Besides, the Florentine codices report him, Belinus, Greven, Molanus on the IV day of June; the two last of whom also have him on the IV day of July; on which day various other codices also record him, which are commemorated in the Supplements to Usuard, published not so long ago; the Catalogue of Saints of Ferrarius, page 816; the Appendix to the Martyrology of Ado on the IV of July; our Acts on the second day of June from the manuscript of St. Lawrence of Liège, and the manuscript Florarium; Beck in his Kalendar; finally the Reichenau and Augsburg Martyrologies published in our seventh volume of June. It is a wonder that in the codex of Rosweyde the place of deposition is put as Constance instead of Augsburg.

[30] It is a matter well known that from the beginnings of the nascent Church there did not obtain that custom which has long been in use, of numbering men, dead with the opinion of holiness, in the catalogue of the Saints with that form, solemnity, and other adjuncts which we now see employed, with long preparation, rigorous examination, the highest accuracy and discernment, in the canonizations of the Saints, both as to investigating virtues and discussing miracles. For of old public fame, the voice of the people, the judgment of the Bishops, availed much here. For no monument of undoubted faith, concerning a solemn canonization through the Roman Pontiff, seems able to be assigned earlier than the diploma of John XV, who, in a numerous assembly of many Bishops, Liutolf Bishop of Augsburg being the spokesman proposing that matter, solemnly ascribed Ulric, the predecessor of the same Liutolf in the bishopric of Augsburg, to the fasti of the Saints in the year 993. But in what form this business was transacted, you will perceive from the letters of the said John, which we shall presently produce entire. Accordingly we judge that the beginnings of this public rite must be referred to the end of the tenth century; until either a diploma, or letters, or some other instrument be dug out from somewhere, which persuades to the contrary.

[31] I read indeed that Bellarmine and others refer the solemn rite of canonization to earlier times, whether it was the first of all, or that of St. Suibert, namely to the pontificate of Leo III, who is said to have numbered St. Suibert the Bishop among the assembly of the saints. This opinion rests on two letters, printed in Surius; one indeed of Rixfrid, Bishop of Utrecht, given to Ludger of Münster; by which he asks that he commit to writing the manner and order of that elevation and canonization; but the other, of Ludger himself, executing the petition. But both these letters, as fabricated, our Elders long ago proved must be rejected, in the preliminary commentary to the life of St. Ludger, volume 3 of March, page 638; from which they thence proceed to demonstrate other fabrications in the canonization of St. Suibert. Christopher Brouwer had preceded, in the notes to the life of St. Ludger, and Mabillon then followed, in the Benedictine Acts, 3rd century, part 1, page 243; and again in the Preface to the 5th century of the Benedictine Acts, page 67. Of no greater moment seems the canonization of St. Alban the Martyr, about which is read in Spelman, volume 1 of the Councils, page 290, this text from the Residentiary, as it is called, manuscript codex of the church of Chichester: "In the year of the Lord 794 there is thus found written about the pennies of St. Peter: Offa, King of the Mercians, going to Rome for the sake of obtaining the canonization of St. Alban the Martyr, in the time of Pope Adrian I, etc." For that long before that time this holy Martyr of Christ was venerated, the Acts of his Martyrdom testify, taken from the History of Bede, book 1, chapters 6 and 7, which were given on the XXII day of June. Besides, of the authenticity of the said narration I do not think it is sufficiently established; since the faith of the codex or writer is strengthened by no legitimate testimony.

[32] of St. Alban, For the rest, the passage which Mabillon objects to himself in the aforesaid Preface, taken from the book of Matthew Paris on the Life of Offa the second, is not difficultly resolved by the same Mabillon from this, that Offa is said to have approached the Pontiff, not to have St. Alban reckoned among the Saints, but to CANONIZE AND PRIVILEGE his monastery by the AUTHORITY of the Roman Pontiff. More closely seems to bind a passage of the same Paris, which is inserted in the Analecta on St. Alban, volume 4 of June, page 161, in these words: "Offa therefore the most pious King … at length arriving at Rome … to Adrian the highest Pontiff, explaining the cause of his coming, and devoutly offering prayers concerning both the place and blessed Alban to be canonized and magnified, and a convent to be established, easily inclined the Roman curia to his petition." But not so great appears the authority of the passage adduced, that it ought to move us to desist from our former opinion. For, to say nothing of the broader signification of the word "to canonize," in which perhaps Paris here wished his word to be taken; since the same author is distant by so many centuries from the matter which he narrates, as one who flourished only about the middle of the thirteenth century, we can deservedly ask, from what source he drew that his mention of so premature a canonization of St. Alban? Why does he cite no ancient instrument? Why does he bring forward no more ancient author? All these things, for making faith, here in Paris are lacking: all are found in the solemn canonization of St. Ulric: no wonder therefore that we embrace this before that as true, undoubted, and the first of all.

[33] or that of Blessed Othmar prior to it? Mabillon indeed confesses in the mentioned Preface,

but that nearer to his own purpose accedes that which Ekkehard writes about blessed Othmar the abbot, that he was raised to a saint by the authority of the Roman Pontiff. But it is one thing to be raised by the Pontiff as a saint; another, to be solemnly canonized as a saint. And indeed the praised Mabillon rightly gathers that this author, account being had of his own time, namely the eleventh century, in which the suffrage of the Roman Pontiff was wont to be required in raising the bodies of Saints, spoke accordingly; and he renders this reason, that Iso the monk, an eyewitness and accurate writer of this elevation, records that it was made by Solomon Bishop of Constance, no mention of the Roman Pontiff being made. Finally, Mabillon willingly passes over the testimony of Egilward the monk concerning the translation of St. Burchard, Bishop of Würzburg, made by Bishop Hugo with the consent of Benedict VI and the Emperor; because, he says, it pertains properly not to canonization, but to translation. Let it therefore remain, what I had undertaken to prove, that this first honor, by which Saints, as such, are wont to be declared by the authority of the Apostolic See, fell to St. Ulric. Which without doubt the aforesaid Liutolf urged at Rome before the Pontiff and the sacred College, that the cult of the holy Bishop, which he himself could establish only in the church of Augsburg, and, as I think, had there most greatly promoted, should be more widely propagated by the authority of the highest Pontiff. Castellanus also noted, in his additions and corrections to the Roman Martyrology, page 966, that Ulric was the first who was reckoned into the order of the Saints. Now receive the Bull of the often-mentioned canonization, restored to the faith of the manuscript copy, and published by Velser and Surius, then by Mabillon.

[34] John the Bishop, servant of the servants of God, to all Archbishops, of the Bull Bishops, and Abbots dwelling in Gaul and Germany, greeting in the Lord, and Apostolic benediction. When an assembly had been held in the Lateran palace on the eve of the Kalends of February, John the most holy Pope sitting with the Bishops and presbyters, the Deacons and all the clergy standing by, the most reverend Liutolf, Bishop of Augsburg, rising, said: "Lord, most holy Prelate, if it please you and all the Bishops and presbyters here sitting, let the little book which I hold in my hands be read before you, concerning the life and miracles of the venerable Ulric, formerly Bishop of the holy Church, and let whatever shall be your pleasure be decreed, because the presence of the Holy Spirit and the congregation of priests testifies that what we read is certain: because neither can our Truth lie, whose sentence in the Gospel is this: Where two or three shall be gathered together in my name, there am I also in the midst of them."

[35] Which since it is so; for neither is the Holy Spirit lacking to this so small a number, authentic how much more may we believe him now to be present, when there comes together into one a throng of the Saints: for a college gathered for the due veneration of a saint is holy. And when the life of the aforesaid most holy Bishop had been read through, it came to the miracles, which whether in the body or out of the body were wrought, namely that he enlightened the blind, put demons to flight from possessed bodies, cured paralytics, and wrought very many other signs, which have by no means been set forth with pen and ink. All which, polished with sufficiently pleasant elegance, we have received, and by common counsel have decreed that his memory, that is, of holy Ulric the Bishop, is to be venerated both with most pious affection and most faithful devotion: since we so adore and venerate the relics of Martyrs and Confessors, that we adore him whose the Martyrs and Confessors are; we honor the servants, that the honor may redound to the Lord; who said: He who receives you, receives me; and accordingly may we, who have not the confidence of our own justice, be continually helped by their prayers and merits with the most merciful God.

[36] Because the most healthful divine precepts and the documents of the holy canons and venerable Fathers efficaciously pressed [us] to perfect, with the pious gaze of consideration of all the churches of God, by Pope John XV, nay by the effort of apostolic governance, the commodity of utilities, and the integrity of firmness, that the memory of the aforesaid venerable Bishop Ulric may exist dedicated to the divine countenance, and may ever avail to advance in the praises of God most long to be performed. If anyone meanwhile—which we do not believe—by rash daring shall attempt to go against those things which by this our authority have been piously and firmly constituted through this privilege; or to oppose these things which have been established by us to the praise of God, for reverence of the aforesaid Bishop; or to transgress in anything; let him know that he is bound by the bond of anathema, by the authority of blessed Peter, Prince of the Apostles, whose place, though unworthy, we hold.

[37] But he who with pious gaze shall have been an observer, let him manifoldly obtain the grace of benediction from our most merciful Lord God, and be made a partaker of eternal life. it is brought forth for the solemn cult of St. Ulric. Written by the hand of Stephen, regionary notary and archivist of the holy Roman Church, in the month of February, indiction VI, in the year 993. I, John, Bishop of the holy Roman Catholic and Apostolic Church, have consented and subscribed to this decree, promulgated by us. John, Bishop of the holy church of Anagni, consented. Benedict, Bishop of the holy church of Piperno, consented. Dominicus, Bishop of the holy church of Ferentino, consented. Crescentius, Bishop of the holy church of Silva Candida, consented. Anniso, Bishop of the holy church of Cere, consented. Bonizo, Archpresbyter and Cardinal of St. Lucy, consented. Benedict, Presbyter and Cardinal of St. Stephen, consented. Leo, Presbyter and Cardinal of St. Nereus, consented. John, Presbyter and Cardinal of St. Damasus, consented. Leo, Presbyter and Cardinal of St. Sixtus, consented. John, Presbyter and Cardinal of the holy Apostles, consented. John, Presbyter and Cardinal of the holy Four Crowned, consented. John, Presbyter and Cardinal of St. Clement, consented. Crescentius, Presbyter and Cardinal of St. Calixtus, consented. Benedict, Archdeacon. John, Deacon and oblationary. Benedict, Deacon. John, Deacon. All these consented and subscribed. Given the III Kalends of February, by the hand of John, Bishop of the holy church of Nepi, and librarian of the holy Apostolic See. In the eighth year of the pontificate of our lord John XV the most holy Pope, in the said month, and in Indiction VI. Thus far the Bull; in which for "III Kalends" I should read "III Nones"; unless you prefer to expunge the number III, and read only "Kalends"; for in either way the day of the given Bull can be reconciled with the day of the assembly begun for the Bull; which at the beginning of the Bull is said to have been held "on the eve of the Kalends of February." Now it seems good to subjoin certain more notable elogia of our holy Prelate.

§ IV. Certain more notable elogia and miracles of St. Ulric.

[38] With what elogium An elegant elogium in praise of St. Ulric first of all Gaspar Bruschius, poet laureate, composed, thus enunciating in the catalogue of the Bishops of Augsburg: "St. Ulric, brought forth by his father Hugobald, Count of Kyburg and Dillingen, but by his mother Gerbirga (others call her Dietberga), Countess of Veringen. In the monastery of St. Gall by a certain monk of eminent doctrine and wisdom, Wanning, he was liberally instructed both in Grammar and in sacred letters. Afterward, commended to St. Adalbero, Bishop of Augsburg, he was to him an aide in legations and counsels, by whom, sent at some time to Rome to the highest Pontiff Marinus, his wisdom, doctrine, and virtue so pleased the Pontiff, that immediately he wished him to succeed Bishop Adalbero in the government of the bishopric; which honor he deprecated with the highest humility. Returned home, he lived piously among his parents; until in the year of the Lord 923 he was constituted Bishop of the city of Augsburg by the Emperor Henry the Fowler. There he presided wisely, piously, faithfully, and most usefully for nearly fifty years."

[39] "Henry the Fowler being elected Emperor, there opposed himself a certain Arnold, Let Bruschius honor St. Ulric, a seditious Duke of the Bavarians. Him St. Ulric exhorted to the preservation of peace and public tranquillity, who had seen a vision, in which God had shown to St. Ulric Duke Arnold, armed indeed, but so that the hilt was lacking to his sword: by which it was signified that he would not bear the sword, that is, the imperial dignity, which he was ambitious for and seditiously sought. In the year 954 he assisted the Emperor Otto the Great, fighting against the Huns, who had already devastated all Bavaria with burnings and rapines. Their innumerable forces were happily slaughtered and routed near Augsburg by Otto the Great. In this battle St. Ulric lost a brother, Theobald, by others called Reginobald, Count of Dillingen, a vigorous warrior: whose son Richovin the Emperor Otto invested with the fiefs of the same county of Dillingen. Afterward St. Ulric enlarged the city of Augsburg, enclosing within the walls the temple of St. Afra, wretchedly devastated by the Huns, which he elegantly restored, and in it chose for himself, while still living, a burial-place. That temple today they call the temple of St. Ulric, which on the summit of the city is by far the largest and most august."

[40] "He built in that place where the Huns had been slaughtered by Otto the Great, in perpetual memory of that victory, the convent of nuns of St. Stephen, of which place he constituted as first abbess his kinswoman, the Lady Eleysinia, Countess of Dillingen, a most chaste and most honorable maiden. He called this monastery the convent of St. Stephen, because he had washed the captured King of the Huns in that place with sacred baptism, and had named him Stephen. The same St. Ulric constructed also the basilica of St. John. He died full of days in the 83rd year of his age, on the V [IV] of July, in the year from the birth of Christ, Redeemer of the human race, 973, in which year Otto the Great also is read to have departed from this life at Memleben, a convent of Thuringia, situated on the river Unstrut. He is honorably buried by St. Wolfgang, Bishop of Regensburg, his kinsman, in the temple of St. Afra, afterward named after himself. He presided at some time also over the convent of Ottobeuren." Velser observes in the notes to the life of St. Ulric that Bruschius writes that the monastery of St. Stephen, of which above, was founded about the year 966; but ineptly adds that Stephen, King of the Hungarians, was there baptized by St. Ulric. Plainly ineptly Bruschius says this. For Stephen, King of Hungary, embraced the Catholic faith only after the death of St. Ulric.

[41] Carolus Stengelius, in the images of the Saints of the Order of St. Benedict, Stengelius, adorned the elogium of our Bishop with fewer words, thus writing: "St. Ulric, born in a noble place, piously instructed from his early age, shone in all his life with Christian virtues. As a boy he fled from all intemperance: in habit, gait, and countenance he bore before him a gravity of morals. When now of mature age, handed over in the convent of St. Gall to religious monks for discipline, both in letters and in the studies of ecclesiastical discipline he wonderfully advanced. When therefore by the progressions of virtues he had gathered greater praise from day to day, at length he is created Bishop of Augsburg. This administration being undertaken, he wholly set himself to this, that whom blessed Paul expressed as a Bishop, that man he might perpetually imitate by the examples of his life, most chaste religion, the offices of divine piety, and all episcopal holiness. For his abstinence was great and admirable; he did not feed on flesh, he lay on the ground, a mean litter being placed under; toward all using hospitality and liberality, then especially toward the poor, whom he always employed as guests at his table. For the sake of religion he several times made pilgrimage to the thresholds of the Apostles at Rome."

"By these and other things done religiously and holily, and besides by many miracles, by which God willed his holiness to be known, being in his eighty-third year, he went to his reward in heaven on the IV Nones of July in the year of Christ 973. In the 18th year before his death, he was present at the battle in which Otto the Great, the Emperor, slaughtered with great slaughter the Hungarians, who had girded Augsburg with a siege; at which time Ulric, amid the midst of the casts of weapons, covered with his priestly stole, flew about, and received a Cross divinely sent to him by an Angel." What we think of the Cross carried, as is pretended, by an Angel to St. Ulric, will be said afterward in paragraph 6.

[42] Velser, Their own contribution also to the praises of St. Ulric conferred Bucelin in the Benedictine Menology; Ghinius in the Natales of the Canons, and Marcus Velser, thus in his Proem addressing the Clergy of Augsburg: "Your Church," he says, "in the most ancient times founded and consecrated by the blood of Martyrs, which is the goodness of God, thereafter bore many Bishops, an example of the faithful in word, in conversation, in charity, in faith, in chastity. Whom, having venerated them religiously while alive, so, when they had departed life, [it] pursued the memory of their name and the sacred relics of their body, piously preserved, with eminent cult. But one before the rest, Ulric, born more than seven hundred years ago from now, so eminently stood out, that he may seem not indeed to have broken the fame of the rest, yet to have left them at great intervals behind him, especially among the people of Augsburg, but also among all the other nations of the Christian world. The people of Augsburg indeed, for many centuries back, from about that time in which he was taken from human affairs, imparted to him the honor which can be held the highest for a man consecrated to the religion of the heavenly ones. For by public consent they called him Patron of the city. In which counsel, what illustrious causes they followed, it belongs not to this place to discourse. These commentations, which are in hand, will explain [it]. Of myself I have to say, that I, who am of Augsburg, was aroused and moved both by the fame of so great a Man and by the title of a most honorable Patron, to think that I must more diligently inquire into his history."

[43] Trithemius. Trithemius, to all these encomiasts of our holy Bishop, had gone before, comprising much in a few words in the Chronicle of Hirsau at the year 924: "Hilten, Bishop of Augsburg, dies, whom St. Ulric, succeeding in the pontificate, presided over for nearly 50 years, a man worthy of eternal memory, who shone illustrious with many miracles both in life and after death, dear to God through all things, whose deeds, written in one volume, are held most fully."

[44] Contractus; But now a huge field opens itself for running out into the praise of St. Ulric through the commemoration of miracles, which, drawn out from elsewhere, I have heaped up here; about to give, after the life, very many others, which have been published in a continued series by Velser and Surius. There was once a certain monk at the church of St. Afra, or St. Ulric, of Augsburg, by name Udalschalcus, whom Mabillon reports to have been afterward abbot of the same place from the year 1126 to 1148, in the preliminary observations to the Life of St. Ulric, Bruschius, in his work on the Monasteries of Germany, page 137 reversed, extending his death to the year 1151. That Udalschalcus wrote a book on the dissension arisen between Hermann Bishop of Augsburg and Egino Abbot of St. Ulric, published in volume 2 of Canisius, where, among other things which he narrates, he commemorates certain miracles of St. Ulric, at which he signifies he was present, which I transfer hither: "When once crowds were flowing together from every side to the feast of our patron St. Ulric, a certain man, for nine years and a half so contracted that the soles of his feet seemed as it were inborn to his buttocks, came carried on a little ass. On whose ass's back also the toes of the rider were seen impressed, so that how much the vice dominated over human nature may be gathered even from the wound of the animal, inflicted namely against nature.

[45] This man, we celebrating the solemnities of the Masses at the altar of St. Ulric, to the tomb of St. Ulric creeping on his hands and knees, arrived at the tomb of blessed Afra, and there, with some little hope of health, as he himself afterward reported, poured out a prayer. Meanwhile it came into his mind to wish to stretch out his limbs long contracted, especially since they had begun to pain him more grievously than they were wont. Straining therefore with all his strength, he could scarcely a little remove the soles from the caverns of his flesh. But the sinews, extending themselves gradually, were heard to crackle; so that a most dry twig was thought to be broken. Then, he himself crying out too much for pain, he is lifted up by the people rushing in, and carried to the tomb of St. Ulric; where, when he had lain for a long time without voice and motion, suddenly his breast began to swell, so that all the inner parts of his body were feared to burst forth there.

[46] Wherefore, all standing by awaiting the departure of his soul, healed. the often-mentioned father of the monastery Egino the abbot, a leaf of sage being placed under his dumb tongue, asks how he fares. 'Well,' he said, 'Lord, well; if only you will have care of me.' Thereupon the Father took him into his charge. Not yet seven days being completed, the clergy and people coming together, this man, so long a worm and not a man, carried a cross through the middle of the city; and, all glorifying God with great dancing, because he had been restored to perfect health, he showed [it] by leaps of gladness.

[47] A girl also of seven years, lame from her mother's womb, A girl of seven years her parents accompanying, is led to the same place; of whom, although we had learned more wonders and things unusual to this age, from fit persons attesting, we nevertheless have taken care to note down only those things which we saw. Since she was, as has been said, weak and of a feeble little body, she fed especially on rather austere food, accounting it for great delights if ever she was refreshed with a food of eggs or milk. The name of Jesus she continually rolled in her mouth, she shone with an angelic rather than a human countenance. Beyond all desire she daily delighted to receive the Lord's Sacrament, to which, and with how great reverence and compunction of tears she approached, she rather frequently judged the conscience of those looking on, she weighed the persons of men according to the merit of their life, when she gladly beheld some, from some she turned her gaze, as if repelled by wickedness. But to us, asking why she did this, and proposing the example of the Lord eating with publicans and sinners; 'I call God himself to witness,' she said, 'that I do this not for the cause of contempt, but of fear; which also this stream of my sweat betrays.'

[48] knowing the secrets of hearts, For indeed, to say one thing out of many, beholding by chance two clerics coming up, she addresses one, abominates the other. She is asked by the bystanders to look also upon the other: 'Behold,' she said, 'I grant your entreaty; but you, I pray, spare this my affliction.' For her face grew pale, sweat ran down through her whole little body. We, as if led by repentance, were indeed saddened in compassion of her pain, but rejoiced in the proving of a doubtful matter. But inquiring more vigilantly about the conversation of the clerics, we truly learned that the same whom the girl detested had been a monk, but had put on the habit of a cleric, the better [one] being cast off. But lest anyone object that she had known them before, and therefore that in the weighing of each there was no miracle; besides the true tokens, as has been shown, which could give faith to her words, she detected the more hidden sins of very many, which sometimes we truly proved to have been revealed to her through those confessing.

[49] wonderfully restored from infirmity; She, while she continued the insistence of prayers in the church almost nights and days, on a certain day at the evening hour, creeping about the memorial of blessed Ulric, rolled even to the altar: whose pall when, kneeling, she had touched, suddenly the place where she clung is moved, so that the girl slipped down more sharply. To her raising up the bystanders run, and, according to custom, set the lame girl to sit. Then she: 'Set me,' she said, 'upon my feet, because the Lord has directed my steps.' They doing this there, not without wonder, and, lest she fall, still holding her, all being left, she advances, and at first uses, as it were, other people's feet, tottering, but in a short time is wholly restored to her nature. And without delay, she is snatched into the crowds, and, as is human curiosity, more cheerful is the person whose house merits this. Wantonness accompanies the feasting, vain talk is drunk in by the ears of the innocent girl, childhood is drawn on by scurrility, grace is diminished under the appearance of good: yet, God being propitious, she is seized with a most sharp pain, and her little body being attenuated by long chastisement, in the confession of the Lord she is snatched from the present wicked world.

[50] as also a blind woman, A certain woman of Augsburg, a not unknown citizen, is overspread with the cloud of blindness, and for eight and more years is deprived of sight. Who, while on a certain day she was prostrated at the tomb of blessed Ulric with her wonted humble supplication, suddenly filled the whole basilica with her cry, inviting all to the grace of light restored to her. Fame convokes the whole city, praising the piety of the Lord over so evident a miracle.

[51] and a dumb man; The same Father, whom our pen serves, testifies that he saw a certain dumb man to have sat at the tomb of the often-mentioned holy Ulric, to whom suddenly, the bonds of his tongue being loosed, the faculty of speaking was restored by the token of blood running from his mouth.

[52] We have a manuscript transmitted by Father Johann Gamans, comprising a collection of several miracles, another dumb man and deaf; of which some exist published in Velser and Surius, though not in the same order in which they are read in the said manuscript; others are lacking there, which therefore I shall here review. Such and so great heralds of miracles being everywhere divulged, certain men of the town called Mennichingen bring their offspring, lacking the use of the tongue, and deprived of hearing, and weak in the feet, and, to make it briefly known, than which nothing more wretched ever existed in this life, to the memorial of blessed Ulric; for he had lost his senses when an eclipse of the sun happened, terrified with fear, and in that calamity he was in his twelfth year. Him therefore, so wonderfully scourged by the hidden judgment of God, his parents, as has been said, bring, knowing that there is no one for whom so glorious a priest cannot be propitiated with God. He can indeed, but generally will not; because the doubtful faith of those seeking does not merit it. But these, hesitating nothing in their heart, place the needy one beside the tomb of the holy Man, giving him to his grace, his power, and finally his medicine. Therefore, the offices of Matins being finished, he who had been dumb and deaf, stammers; and quickly asks those assisting that he be raised: they granting it, they considered him whole, and not needing their aid, and marvel at four miracles wrought at once in one man.

[53] There is made in the people a great exultation, they lift up their voices on high; a weakling and one blind from birth, and now they dispose to go to the mother church, wonders succeed to wonders: for the most kindly Athlete of God, who was ever full of works of mercy, mercifully regards their desire, and rewarding them as if from a vow, restores to health a certain man of Iningen, creeping on stools on account of the weakness of his feet, and grants a man blind from birth to be clear of sight. Thus, he interceding, three men loosed by the efficacy of the holy Trinity, with great dancing of the people, hasten to the church of the holy Mother of God, and render thanksgivings to him, from whom, and out of whom, and through whom are all things; who is blessed forever. Amen.

[54] There lay at Augsburg in the porch of the holy Mother of God a bent woman, a certain poor little woman, now for 13 years bent, to whom, God having pity, a certain boy brought alms. She, noticing crowds coming with the praises of God, overflowing for the grace of cures in the church of blessed Ulric, asks those passing by, for the mercy of God, that she be carried thither. Immediately there are present those who grant the prayers of the wretched woman; nor does the kindly Confessor, and not slow helper of the needy, delay, and restores her, offered to him, to health.

[55] By a not unequal service the aforesaid Prelate consoles a certain familiar of himself and of blessed Afra. laboring with a withered foot and arm, For he brought his only son, having a withered arm and a bent foot, at once to his power of health; and, what his faith merited, at once obtained, because he received whole into his own home him for whom he had frequently grieved.

[56] There came two boys to the memorial of the often-to-be-mentioned Father, boys, whose fingers were twisted, and hands withered; with their parents and the rest of the multitude of the people. For to one of them the fingers, twisted into the palm, increased his pain from day to day. To the other both hands, withered, afforded no use at all; and while in that place they await the divine grace, through the intercession of him for whom nothing is now believed impossible with God, they are freed from every inconvenience.

[57] A certain man of Amlingen had in his own house, a dumb man and a lame woman. which it was even a misery to see, a dumb son and a lame wife. I ask, what did this man possess, but labor and grief? For while he expends necessary things for them with labor, and yet weighs their torment day by day with labor, he is worn by a twofold sadness. But God, to whom the Prophet speaks in the psalm: "Thou seest, for thou considerest labor and grief." And again: "To thee is the poor man left"; mercifully wished to snatch him from these hardships. Therefore while he entreats blessed Ulric to bring help to the needy, in the midst of the solemnities of the Masses the bond of the son's tongue is loosed, and the wife's gait is restored.

[58] The lame are cured, By troops day by day, the peoples going in crowds to the church of St. Ulric, men held by various languors are brought in together with them. Among these a certain sick man, utterly destitute of the strength of his body, with two lame men, one of whom is carried in a little cell; the other, wherever he fixes his step; and also two women lacking upright gait from the beginning of their birth, are brought in for the grace of recovering health. And these all, keeping watch in the spirit of humility and a contrite heart beside the tomb of blessed Ulric, receive the remedy on one and the same day, and return to their own with joy.

[59] a man blind from birth, A certain man deprived of the light of the present world from birth, had lain hidden at the tomb of blessed Ulric, asking from the inmost of his heart to be helped. To whom the venerable Pontiff, by his wonted clemency, does not disdain to give suffrage with God. For while he prays for some time, his eyes are opened, and he marvels at the world which he had never seen; he marvels at last at himself, and praises and glorifies him who scourges; and after the scourge manifoldly consoles.

[60] a contracted woman, There had been in the city of Augsburg near the church of St. Stephen the protomartyr a certain woman, whose sinews contracted in her legs utterly denied her the way. Yet with stools here used she was carried by her arms. To the church therefore of blessed Ulric, at the time when she could, she came, awaiting the grace which is imparted to many. And not much after the contracted sinews in her legs are loosed, and the woman stood upon her feet and was restored home whole.

[61] a lame man, Among the other multitudes of men, a certain lame man was present, weak in both feet, awaiting the help of divine mercy. But when the time of having mercy on him came, blessed Ulric being his patron, he leaped up whole, and burst forth into the praises of our Lord Jesus Christ.

[62] Wonderful and stupendous are these things which we narrate, and we ask that they seem not incredible to anyone. two women possessed. For indeed it does not become our profession to lie; nor would it have been of a sound head to have wished to have the Saints propitious in this, if we had proclaimed of them things which had been contrary to truth. Therefore on one of those days, when at the tomb of blessed Ulric such great miracles were done, two women, afflicted by unclean spirits, confused beyond their custom, sought the church with cries. Whence it could be gathered that their redemption was at hand. For, the crowds being more attentively free for prayer, a sound, such as we have designated above, twice arises around the ceiling of the temple, and the women possessed by the malign spirit are snatched away. Meanwhile such fear and trembling seized all standing in the church, that it is incredible to tell. Moreover to those remaining outside the church a wonderful prodigy appeared. For they beheld over the tomb of the Confessor of Christ as it were an open circle, a circle namely of red and afterward of saffron color, and at dawn an eagle of great wings hastening to the parts of the east. But what this was, it is not lawful for us to define. Let those themselves see, who make light of the merits of blessed Ulric, how much he is held with God, to whose ashes such honor is brought from heaven. Thus far the said our manuscript, whose series we shall pursue at greater length in the following paragraph.

§ V. The continued pursuit of certain miracles.

It is not to be passed over, that a certain merchant of Motingen brought thither his only daughter, having a withered hand. A withered hand, But to the tomb of blessed Ulric, which is situated in the choir, she could not, on account of the crowd, arrive. What she should do, with anxious mind she sought. At length, approaching the altar of blessed Andrew the Apostle, which is before the choir, set among the steps, she placed the daughter's hand on the altar; and because she had the faith of the evangelical Centurion, that God is present everywhere, she merits this gift of faith; that also through the merits of blessed Andrew the Apostle and of blessed Ulric, of whom the one was beheld, the other sought, the hand of the daughter is in fact restored to its own use.

[64] It pleases also to insert into this work, that three women seeing nothing at all three blind women, are led thither, hoping that the mercy of blessed Ulric would be present also to them: nor did faith deceive them, but made them partakers of their vows. For while they diligently insist on prayer, the heavenly physician is present, who by a mere nod cures all things, and restores that sight which by his just dispensation, when he willed, he took away.

[65] A certain boy blind from his mother's womb, of the district of Elterhusen came to the monastery of blessed Ulric, a blind boy, his parents leading him thither. Where, while he tarried for some time in prayers, he who hears the one groaning, and crowns the one hoping, grants him with the light of his eyes to behold the light of this world.

[66] Very many know a certain man of Gunzburg, a dumb man, having no faculty of speaking, but demanding by a nod, as he could, the things which were needful. He hastens to the church of blessed Ulric, in which such great cures are granted to the sick, hoping that he too would not be cheated of divine help. But he who is near to all who invoke him in truth, forthwith opens the mouth of the dumb man and the tongue constricted in his throat, the merits of the most blessed Prelate Ulric obtaining this very thing.

[67] On the following day, a certain boy, and also three other sick men, deaf and lame, deprived of sense and hearing, and lame from the time they entered the rising of this light, are placed beside the tomb of the blessed Man: who all are restored to most entire health on the same day. Blessed be God, who alone does wonders: for he alone works in them, and through them, or on account of them, who execute his will, as it is written; "For thou art the glory of their strength." Next in our manuscript follows the liberation of a woman, possessed by a demon. But since it recurs below in the appendix on the finding and translation of the body of St. Ulric, and some miracles of the same, it was necessary to suppress it here. Now let us again proceed with the often-mentioned manuscript.

[68] A certain boy of Purchain, deprived of the use of his tongue from birth, a dumb boy, with his parents seeks the grace of blessed Ulric with the highest devotion, and coming beside his tomb, entreats the mercy which he had already bountifully granted to many. Therefore, he praying, not with the motion of lips or tongue, but with the intention of his heart, he obtains the object of his prayers, when his tongue, by the intervention of blessed Ulric, is unlocked to the praise of our Lord, and great joy is thence generated to his parents.

[69] possessed [persons are freed;] Around the tomb of the venerable Father it cannot be believed how many sick, how many especially possessed, lay, that they might obtain some remedy for their misery. Of these therefore a certain possessed woman, while she more fervently attended a prolonged prayer, is oppressed with sleep, and blood burst forth from her nostrils. He therefore who from the beginning showed himself to be a murderer, who first persuaded the earth to be polluted with a brother's blood: for neither did he here depart from the creature of God without the shedding of blood. But the woman, awaking, strives to cry out, but her voice is intercepted by a certain secret pain. The crowds therefore run up, and now think her about to die; but suddenly, through the merits of blessed Ulric, they behold her freed from all trouble of body and soul. They marvel therefore at the power of the most blessed Confessor, which he especially exercises against unclean spirits; since they themselves proclaim that they are vehemently afflicted by his merits. This man we believe and hope succors our souls against spiritual wickednesses, when we shall have laid aside this corruptible garment of the flesh. But, that such hope of ours may be augmented, we shall take care to intimate briefly something of matters of this kind. A narration in our manuscript follows about a certain demoniac, which is reported in the mentioned appendix, number 10. Wherefore we omit it in this place, leaping over to other deeds of our manuscript.

[70] If I should wish to touch with the pen all the things which through the merits of blessed Ulric the Lord frequently works, the excess would perhaps breed weariness: as also another woman seized by a demon, because there will never be lacking abundance of narrating; for his tomb is ever made fruitful with new wonders, nor is the imparter of grace lacking, if there is present an inquirer in truth. Those things therefore only which are seen to be celebrated in public are to be commended to posterity, lest, as we said, we incur the offense of tedium. The daughter of a certain merchant of Mindelburg, suddenly seized by a demon, began to be miserably tortured. The demon is therefore adjured by the priests to depart from the girl; but he denies that he will go out, except at the command of the most blessed Ulric. Which being heard, the parents lay aside all sorrow, and at the name of so great a Confessor grow cheerful in mind. Taking with them priests, men equally religious, they lead their daughter to the tomb of blessed Ulric, where, while they pay their vows, the malign spirit disturbs the girl, and shaken from the hands of those holding her, casts her from the place of the tomb as it were beyond three paces. Moreover those who were present, with a stronger effort draw the resisting girl, and set her, as before, beside the tomb. Now meanwhile the brethren of the convent of St. Afra were performing the evening synaxis, and were invoking the patronage of blessed Nicholas, whose feast they were celebrating. The malign spirit therefore, emitting dire voices, and in a wonderful manner twisting the head of the girl into her bosom, made a wretched spectacle to those looking on, and thus

departed from her. Then, the evening office being finished, the aforesaid brethren unanimously sing praises to God for her deliverance. But also popular assemblies go with her to the mother church, praising him whose praise is in the church of the Saints, and this in the congregation of the just.

[71] A certain man of Mandichingen, weak in the knees and carried to the body of St. Ulric, weak in the knees, his supports being left there, received there the remedy of health.

[72] A certain paralytic soldier of the region of the Noricans, a paralytic, brought in a wagon before the steps of the church of St. Ulric and St. Afra, and thence carried to the body of St. Ulric, his vow being performed and prayer made, placed back in the wagon, when he had crossed the bridge of the Lech, was restored to health.

[73] On the feast of all Saints, a certain tanner in the valley of the city of Augsburg and blind, a blind man, led by his son, brought into the tomb of the most blessed confessor, he himself earnestly asking, and having much hope, received his sight.

[74] A certain woman dwelling beside the gate of the city, a woman with an issue of blood, and irremediably sustaining a flux of blood, carried to the body of St. Ulric, her vow being performed, obtained the remedy of health.

[75] A certain townswoman of the city of Augsburg began to labor with a grievous infirmity, the grievously sick are made whole. whence she made a vow that she would seek the memorial of St. Ulric every day for a year, and while she was on the journey, she felt the remedy. When she began to weary of the labor, she neglected the vow; but the infirmity again raging in her, led by penance, she was saved. Here is the end of the miracles contained in the often-named manuscript, to which are subjoined there some things which do not pertain here, about the building, the estates bought and redeemed by the abbot of the monastery of St. Ulric of Augsburg, etc. I transcribe the beginning, from which perhaps you may somehow not incongruously gather the antiquity of our manuscript, and consequently also of the miracles.

[76] Meanwhile Manigold the Abbot, who was already worn out with old age, Of the manuscript containing these miracles. entered the way of all flesh, and Hainric, prior of the convent, is substituted in his place. This man, who from boyhood most greatly loved the religion, the advantage, and the honor of the place, with all his effort and all his strength gave his labor, that the place itself might be reformed to its former, nay to a better state. Bruschius in the work on the Monasteries of Germany, page 138, marks the death of Manigold, or, as he himself writes, Menigold, in the year 1188; to whom he says was substituted in the same year Henry the third, who died in the year 1195.

[77] Among other manuscripts on St. Ulric which we have, one is at hand, The chapel of St. Ulric described by the several-times-praised Gamans, sent hither, and marked with this title: "Some miracles of St. Ulric, which are not held in his life; but are held in various manuscripts." The origin also of the said manuscript is written in the margin in these words: "From an ancient manuscript codex of the library of SS. Ulric and Afra, at Augsburg, in quarto, in white leather, on a board … letter U, number 76 or 66, title 'Mirror of Pastors.'" There therefore it is thus read: "In the county of Tyrol, beside the river which is called the Adige, not far from the city of Bolzano, is a certain most strong castle, which is called Firmion. But in that same castle is a chapel very small and ancient, dedicated in honor of St. Ulric, Bishop of Augsburg, in which it is reported that he himself, on a certain occasion, while he was going to Rome to visit the thresholds of the Apostles, celebrated. And in token of this matter there is still preserved there an ancient chasuble, and a silver chalice in great reverence, with which the same Pontiff celebrated the divine mysteries. There is also for men suffering from fever, as is the custom in those parts, a praiseworthy custom of drinking from that chalice, in honor of St. Ulric. And because God does not forsake those hoping in his Confessor, they very often obtain mercy from the Lord for him through his merits.

[78] forbidden from heaven to be destroyed. But at a certain time, when Sigismund, Archduke of Austria, had proposed to renew that castle anew, and had already surrounded it with most strong walls and towers, and had decreed to destroy the chapel of the holy Prelate, which is situated apart in the castle, and to build another below in the court of the Castle, presently there were seen, at nighttime, as it were lamps burning over the chapel from outside. And when the men inhabiting the castle, hastily, had intimated this wonderful deed to the Duke, and he, now hesitating, wished to be certified of the things told him, he appointed guards, who, keeping watch, should consider the matter. But the holy Pontiff wished to keep his house unharmed: presently again and again the vision appeared. And when the Duke was now certified of the fact of this matter, he understood that that chapel was by no means to be destroyed, and thus it has remained unharmed even to this day."

[79] Its place here also deservedly claims another miracle worthy of note and terrible, taken, The Bishop of Augsburg as is noted in the margin of the same our manuscript, from a manuscript codex of the same library in folio, letter…, number 6; which, some things being cut away, not necessary to the present purpose, narrates of Frederick, Count of Zollern, Bishop of Augsburg, that, wishing to enlarge the castle at Dillingen, and to accommodate to it greater magnificence and pleasantness, he bought up all the workshops situated on the mount of St. Ulric, and destroying them even to the ground, leveled them with the soil for one enclosure [*] of the castle, and surrounded it with a wall. Where, among the other things to be removed, occurred the ancient chapel of St. Ulric, held in great veneration by the citizens. But he feared St. Ulric, lest it should happen to him as to his predecessor Hartwig, Bishop of Augsburg, as is held in the finding of St. Ulric. Whence, admonished by the persuasions of certain persons, he desisted, lest he sin against holy Ulric. At length, animosity being conceived, he transferred the prebend of the same chapel to the nuns there, and commanded the chapel to be taken down and destroyed. But he did not escape the vengeance of St. Ulric unpunished, as the event of the matter showed, not only he himself, but also those who gave him counsel, and those executing his command.

[80] punished for the destroyed chapel of St. Ulric. For going out of Dillingen to the nuptials of his brother's son, to whom was joined the daughter of the illustrious Margrave of Padua, to be held and held at Rottenburg, and lest anyone should further trouble him in his purpose, he ordered the master of the works, at his going out from the city of Dillingen, presently to destroy and remove that same chapel of St. Ulric, which also was done. Wonderful and terrible to tell! For first, as the mason ascended the roof, destroying the first tile, falling to the earth from above, he died, and the same Bishop's two counselors, not sick, who had assented to him in this matter and given counsel, within a quarter of that year departed from life. But also the Bishop Frederick himself, going out whole and cheerful into the city of Dillingen, scarcely coming one mile from the place, came into such weakness in the field, that by his household his extremes were feared, and he was failing thus in their hands. At length, a little revived, he performed the begun journey, though weak. For otherwise he was always robust by nature, in which also he then trusted. Whence, the nuptials being performed, he hastened to Dillingen, the infirmity continually increasing, and lying on a bed at home, his household weeping and grieving much for him, he is said to have burst forth into these words: "Do not weep, beloved: for it behooves us all to die; but also I willingly wish to die, if it please Almighty God for now. Yet I hope that my Lady, the Mother of God, will not forsake her chaplain, whose affairs and business I faithfully conducted." And thus at length, the infirmity growing strong, duly provided with the ecclesiastical Sacraments, he closed his last day, as is judged, punished through St. Ulric for the taking down of his ancient chapel. The day and year of death is added, namely the Kalends of March 1505, which is there said to have been the Saturday before Laetare, in the 51st year of his life. Bruschius in the catalogue of the Bishops of Augsburg differs in the day of death, and the year of age, assigning the latter as 55, but the former as the VIII of the month of March.

[81] It has seemed good besides to report here two other miracles from another manuscript St. Ulric is carried in a moment to Cologne, which we have, to whose margin, by the hand of the same Gamans, I read noted: "The following two miracles are also ascribed at the end to another manuscript codex, letter u, number 56 or 76, and collated with it." Thus therefore sounds the first. "St. Ulric being alive, a certain Countess of the Rhine, bereft of the comfort of her husband (who, while he lived, offended other counts subject to him and barons by many disturbances), whom the Emperor then living oppressed, taking away her movable goods with her possessions; besought St. Ulric that he would appear with her before the Emperor, for obtaining her goods. Which petition she obtains from the holy Man. But on the appointed day, on which he ought to depart, and on the day on which he ought to appear before the Emperor, St. Ulric forgetting, then remembered, and said to his two chaplains, also holy men: 'Alas, my sons! O grief! Today is that day on which I ought to arrive with the lady at Cologne, as by arrangement I had promised. Hasten, sons, mounting the wagon, and let us proceed on this journey in the name of the Lord.' In a moment, by the disposing of divine grace, they arrived at Cologne. And now the day had declined, so that they did not find a boat by which they might cross. Then the holy Bishop, saying to the servant or driver: 'Cross the water and the wagon with the horses, in the name of the Lord.' Who, trusting, as if on flat stony ground, the people looking on, crossed over, all marveling: and the Emperor with all the people, at the nod of St. Ulric, gratefully gave to the aforesaid widow her goods with all possessions to be possessed forever: and all things being duly performed, bidding farewell to all with a blessing, again crossing the water, much people beholding and praising God, he with his own, singing psalms, walked his way." I subjoin the second miracle.

[82] St. Ulric came to a certain county, and the count of that province met him; the innocence of a woman he said within himself: "St. Ulric foretells the future and knows all things": and inviting him with much insistence, and St. Ulric granting his prayers, foods and drinks being brought to the table, among other things he caused his wretched wife to be brought in, who bore the head of a dead man, bound to her neck with an iron chain. And placed in a corner, barley bread was given her, and with the dogs she began to eat, compelled by great starvation. St. Ulric asking what this was, the count said: "Lord, it is my wife, whom, on account of the evil suspicion of a certain soldier of mine, with whom she had been defamed, I thus for a year now, on account of her fault, have caused to be punished, and the soldier to be beheaded." When St. Ulric said: "Quickly cause the table to be taken away; we shall eat nothing further. For tell, how did you find them together?" To whom the Count: "Only in conversation." And the Saint: "Are you willing to be content, if this head of the dead man shall render itself innocent?" He favoring [it], St.

Ulric said to his priests: "Brethren, let us all pray to God, that he may deign to renew his ancient miracles, to the praise of his name and of the people standing by, whose number [is] 400 men." Prayer being made, the tongue of the dead man in the head spoke with a living voice, saying: "I am innocent of all sin with this Lady."

[83] he wonderfully declares. To these things also St. Ulric said: "Cause also the dead body to be brought"; which was brought from the gallows, where it had been buried. And the fetid body was placed upon a table, and the head being placed at its feet (behold a thing to be marveled at!), the body being turned over, the head united itself to its own body, and after a short interval, began, purging itself, to revive, saying: "My Lord, whom you have so innocently punished for my fault, know that she is in all things unblemished and immaculate from my company." Who, doing penance for all the crimes committed, restored his wife to her former and to an ampler honor; and the soldier, who had been dead, set out with blessed Ulric to Augsburg, whom after his death he devoutly and praiseworthily served at the tomb for 27 years. After these things, ending his life, he fell asleep in the Lord.

[84] Our judgment on the two last miracles. Illustrious indeed and notable are these two last miracles, but so difficult to believe, that they must rather be placed among fables, for many causes. They ought at least to be established by the testimony of some ancient and known writer, especially after the silence of the contemporary and familiar author about them, who scarcely appears to me able to have been ignorant of these things; and, if he was not ignorant, to have passed over them silent, considering so exact a narration of very many matters of lesser moment, by which he wrote the life. Gamans, in some extract from the manuscript codex of Augsburg at the church of SS. Ulric and Afra, under the title "Various Miscellanies," letter z, number 77, written by the hand of Brother Leonard Wirstlin, appended this note: "This last great miracle is recorded in some Sequence in these words: 'He united the captive to his spouse; the disinterred knight Quires lives.' Here 'Quires' seems to be put for 'Eques' knight."

[85] St. Ulric preserves a vehicle. There deserve also to be reviewed here the things which I read published in Goldast, Ekkehard the Younger being the author, of whom above, transmitted to posterity. "There is not far from the monastery (there is discourse of the monastery of St. Gall) a high bridge, so also called; situated over a steep precipice, and deeply profound, as is to be seen; unavoidable indeed for those seeking St. Gall that way. The wine-vessel of Ulric, then indeed Bishop, is drawn by copious yokes of oxen and a long train driven over that very bridge, to the banquet of charity of the brethren, he himself now remaining in the place. And behold, horrid to tell, that most honorable vehicle, going off the track, fell, and rolled those yokes over itself. There is a cry, the neighborhood round about come together for help, finding all things everywhere entire and sound, they unyoke the prostrate beasts of burden, with sharp wit and anxious labor, because otherwise they could not [get] to that bridge. Likewise they carry back all things, truly singing 'Kyrie eleison,' and joining few props to the beasts, because they were very many, they bring them to the Bishop, awaiting his wine-vessel, and show all things entire and sound. The Man of God at length, publicly paying praises to God with the brethren, after the example of Benedict and Maurus, himself attributes this sign to the merits of the brethren, but they that impossible thing to the possibility of his virtues."

[86] "He had once spent, in the place of St. Magnus, a day always dear to him, he heals a paralytic, and was himself carrying his relics home, as is our custom, clad in that water-bearing cope, on the evening of the holy day: and since he was then sick, as indeed he often was; a certain paralytic, by the aid of his own, had prostrated himself in the way, that he might step over him. But he, approaching the man, as if indignant at the obstacle: 'Rise,' he said, 'because I too, weak in the feet, cannot proceed over you.' And he, as at the word of one rebuking, rising most swiftly, went away whole, and following the brethren without anyone's aid, entered the church of St. Magnus with the rest, sound. And the Bishop, the hood of the cope being placed on his head, when he had stood breathless, and weary from the way, hearing of the man's health, sharply inveighing against those speaking, at length leans upon the railings, and shaking from himself so manifest a sign, asserted to the bystanders that this was the power of St. Magnus, which he bore in his hands. Nor yet could he in any way persuade them thus, that they should disbelieve the man to have been healed by him." These things, of the several which he did while dwelling at St. Gall, we have written, not prejudicing the three writers of his life. For neither do we wonder that those with whom he lived in the world did not write the things which he did with spiritual matters, because they knew them less; but we even wonder that they kept silent many things which are composed and sung of him commonly, since they made certain lowly things of his great.

[87] After these things, some things being related which pertain to the witty sayings of St. Ulric, he foretells that a certain incestuous man is to be punished. and the siege of the city of Augsburg by the Hungarians, of which elsewhere, the same Ekkehard thus continues: "A certain Hugo also, a man of royal race and of the first rank, on account of the sister of the Man of God, a sacred virgin, known by him in incest, because he was often bowed i.e. rebuked, insolently hostile to him, on a certain day met him carried in a cart-vehicle, such as was suited to his infirmity. Whom, when the Bishop's soldiers going before warned that he should not meet him; 'That carter,' he said, 'I shall never turn aside from my journey.' Which he afterward hearing from those speaking; 'By the cart-vehicle,' he said, 'know, my sons, that he himself will be more in need than I.' Nor after much time, on a certain night giving himself to sleep, when he had awakened, most sharply grieving in the loins in which he had sinned, in the lower parts from that night he had so decreased, that besides skin and slender bones he had nothing. And thus he had passed the times of his long life, never able to be compelled to ask peace from the Man of God. But that nun herself was afterward seen a woman of holy examples: since her brother, while he lived, had punished her yearly with new sentences. But when the Hungarians were withdrawing from him, when he had learned that they wished to invade Buchow, where his sister was, and our parts, where he knew Wiborada his mother to be, he is reported to have prayed: 'My Lord, grant me this servant still unpunished, that she perish not by the sword. But her too, ever ready for the sword, that she may merit the palm of martyrdom, comforting, strengthen. The cell also of thy Gall keep entire with its servants, pious and merciful.' And thus God everywhere gave effect to his holy prayers." Thus far Ekkehard.

[88] On the flesh changed into a fish. To which, in place of a coronis conclusion, I superadd another miracle, set forth by Bernard Hertfelder, in the book whose title is "The Basilica of SS. Ulric and Afra of Augsburg," part 2, page 95, in this tenor of words: "At a certain time, when the holy Pontiff had sat down to dine with the Bishop of Constance of happy memory, blessed Conrad, on a Thursday at the church of St. Afra, both, having a continuous discourse about heavenly matters, forgetful of corruptible food, refreshed in spirit, until the following Friday, held divine conversations, not attending to the flesh set before them. Whence it happened that a certain bailiff of the Dukes of Bavaria approached the holy Man, to whom, the business for which he had come being settled, as he was departing, he gave a piece of flesh, not adverting to the observance of the sixth feria Friday. Which messenger, going to his own Lord, wishing, goaded by malice, to defame the holy Bishops, as if on the sixth feria they had not abstained from eating flesh; brought forth in testimony forthwith the piece of flesh received from the holy Man, and behold (wonderful to tell!) the appearance of flesh was changed into the appearance of a fish, convicting the detraction of the rash bailiff, and showing the innocence of the Saints. For which cause a fish is wont to be depicted with the effigy of the glorious Pontiff, in perpetual memory of this miracle." For the rest, let the faith of this miracle be with the author; since he produces no other author or surety; nor is any trace found in the life of St. Conrad in Surius, on the XXVI of November. There could be added here two other miracles; but, lest the discourse grow more than is fitting, it has seemed good to defer them to the end of the finding and translation, of which afterward; in which place also Velser placed them. Meanwhile let us pursue the thread of the other things which remain to be illustrated in the preliminary commentary.

§ VI. The relics, chalice, cross of St. Ulric, [and] earth against dormice.

Catalogue An ancient Catalogue of the relics of SS. Ulric and Afra, from codex 10, number 157 in quarto, in reddish leather, a manuscript in German sufficiently neat, opens for us the way to the relics of our holy Bishop. That catalogue is reported to have been written either while Peter the Cardinal, Bishop of Augsburg, was alive, about the year 1470, or at least not long after his death, in the time of Sigismund Meisterlin, whose greater German chronicle, written by the same hand, is handed down. Besides, it must be observed that this catalogue is the same which was wont to be read aloud in the showing of the relics; that those things are transcribed hither which make to our purpose, the elogia there written being omitted, and all other things which look elsewhere. Now I subjoin the words:

[90] on the relics of St. Ulric "The body and bones of St. Ulric, Bishop of Augsburg, here stored in a sarcophagus in his own choir, elegantly surrounded with gypsum after the old manner, [are] wont to be visited and honored there by all. From the bones nothing has been taken except a few teeth. Likewise his episcopal vestments, the dalmatic, tunic, pallium, stole. Likewise of his hairs. Likewise of his sudarium…, with which his head was covered as he died. Likewise two combs, [one] of St. Ulric, the other of St. Conrad, Bishop of Constance; which they used not for pomp, but about to celebrate, for the adornment and reverence of the divine office. Likewise a silver-gilt chalice, found with him at his elevation… From it and over this it is often wont to be drunk as a preservative of many miseries: especially pregnant women drink from it, that they may more easily give birth; or also otherwise it is drunk from this chalice, only with the same end, in honor of St. Ulric: and more miracles are found concerning these, and those who despised them have sometimes been grievously punished. Likewise his cup … of wood. Likewise another jewel, deservedly to be held in the highest price, and it is called the cross of St. Ulric, which was sent to him by God, in token of victory, when he himself fought against the infidels, who had occupied almost all the surrounding region of these provinces, and had devastated [it] even to Augsburg, where in the field of the Lech, by the power of God and the merits of St. Ulric, they were conquered and slaughtered. With this cross are anointed and touched as many as ask, and few of them, however many [who] with good hope apply it as a precaution against misery or any bodily calamity, are found afflicted or seized by it. Likewise earth, in which the body of St. Ulric was buried and dissolved, which, as many as devoutly hold in honor, either through almsgiving, or other good works, do not suffer harm from dormice; but neither can dormice dwell there; which has been proved often. Of the cross of St. Ulric, and also of

the earth against dormice, it will be treated a little more fully below."

[91] Mabillon testifies in the preliminary observations to the life of St. Ulric, at Augsburg. that it was granted to him to celebrate at the altar in the basilica of SS. Ulric and Afra at Augsburg, under which, for the greatest part, the relics of the holy Man are stored, except the head, and some others, which he reports as enclosed in particular little caskets, the said Hertfelder exhibiting a facsimile of them; as also of the chalice, chasuble, stole and maniple, and dalmatic, which the holy Prelate used. The praised author says moreover that in the monastery of Muri his stole is preserved, and certain other relics. Besides, Bruschius, in the work on the Monasteries of Germany, page 22 reversed, writes that by Walter, Bishop of Augsburg, the insignia of St. Ulric were granted to the convent of Kaisheim, at Augsburg in the assembly of the Emperor Lothair.

[92] Carolus Stengelius, a monk of the monastery of SS. Ulric and Afra of Augsburg, The history is discussed in book 3, chapter 24, on the deeds of St. Ulric, a few things being premised about the Saint's pious veneration toward the sacrosanct Cross of the Lord, both from the author of the life and from the monuments of the monastery of the Holy Cross at Augsburg, narrates that God wished to compensate that piety with some notable gift; with a cross, I say, brought from heaven by an Angel and offered to St. Ulric, in token of the victory afterward obtained, the innumerable enemies, who were pressing the city of Augsburg with a most close siege, being destroyed to extermination by the Emperor Otto; of which victory it is reported in the Life, chapter 7. Stengelius therefore narrates that St. Ulric hung this cross, received from heaven, on his neck, and, fortified with this armor, undaunted, clad in episcopal dress, went forth to meet the enemies, and remained unharmed amid weapons and swords. At length, the length and breadth of the said cross being described, he adds that no one has hitherto been found who could discern its material.

[93] He tries to prove the truth of this history, appealing to tradition, about the famous Cross "handed down," he says, "to us continually by hand." There are cited likewise several manuscript codices; the life published in Latin and German in 1516; the Chronicle published in 1483; Sigismund Meisterlin's Chronicle, book 4, chapter 9; the manuscript Catalogue of abbots, Gretser volume 1, book 2, chapter 49, on the holy Cross. Besides, some things being interposed, he brings forth this inscription: "This sacrosanct cross of victory, carried from heaven by an Angel to holy Ulric, the Lord John of Giltlingen, abbot of the monastery of SS. Ulric and Afra, caused to be enclosed here, and took care to have adorned, and dedicated it in the year of the Lord 1494." There is added the German Martyrology on the IV day of July, the Breviary of Augsburg, published at Rome in 1570, restored by the authority of Pius V. Finally Father Bernard Hertfelder, cited before, in the book which is entitled "The Basilica of SS. Ulric and Afra," appeals to an ancient manuscript codex which he has, of the year 1484, saying that legates sent to Rome by the Bishop of Gniezno, a Pole, visited the sacred relics at Augsburg and venerated this cross with singular piety, affirming that its fame is known and celebrated in most churches of Poland. It is enclosed in another cross adorned with pure gold and most precious gems, with the inscription just given. The figure of this exterior cross, which is the case of the interior one, engraved in brass, is represented in the said book, part 2. By these arguments chiefly the history of the famous Cross is established, whose facsimile, as it came to me, I here exhibit, so that it is now neither necessary, nor was it before necessary, to describe it at greater length.

[94] as a token of Victory But now not a few things occur which make against the history of the miraculous cross asserted by Stengelius and Hertfelder, and doubtless adopted and believed eagerly enough. And since we seek the truth, to propose and discuss these will not be foreign to our purpose. For indeed to the argument sought from tradition, it can be asked and answered, whether much deference is to be given to it, which does not seem able to be assigned to have begun except toward the end of the 15th century, and so about five hundred years after the death of St. Ulric? If you contend that it must be drawn back to earlier centuries; how do you prove it? What source do you cite, what witness, what author, what old writing, what tables, or what instrument do you produce? When this is not shown, will anyone be injurious to the pretended history, who holds its tradition as novel, until its antiquity is established from somewhere? I indeed do not think so. As to the authors asserting that fact; I am much mistaken, if they did not build their assertion solely on popular opinion or tradition, about whose origin, antiquity, and propagation nothing at all certain is known. For too often experience, the teacher, has taught that those popular traditions, resting on a ruinous foundation, continued by slight opinions, propagated by the greedy credulity of new things, especially wonderful ones, have given, instead of sincere truth, the empty smoke of little fables; which, if a skilled investigator of matters wishes to dissipate, it is scarcely possible for him to do so, except that, for the investigation of truth, he bear the hatred, especially of unlearned men, or at least their indignation. Besides, who is ignorant that more recent authors are wont not rarely to transcribe one another's opinions, caring not at all to err with an erring guide, provided they have some guide. Since therefore none of the cited authors, for the Cross brought from heaven to St. Ulric, is older than the fifteenth century, it seems clear enough that not much weight is in their testimonies, especially after the silence of all the antiquity of the five preceding centuries.

[94] And indeed who would believe that the writer of the most ancient life, contemporary and familiar with the Saint, and why not an eyewitness of most of the matters which he describes, to St. Ulric and an inspector of those things which were done by St. Ulric in the time of the often-mentioned siege; who would believe, I say, that that author, who graphically describes the minutest circumstances of times, places, persons of the things then done, no matter of no or truly of lesser moment being passed over, would have touched with no little word a miracle, of which we treat, so singular, so illustrious, and memorable? Take his words: "But at the hour of battle, the Bishop, sitting upon his horse, clad in a stole, not fortified with shield or cuirass or helmet, remained untouched and unharmed by the javelins and stones running about everywhere around him. But the battle being finished, returning, he went around the city, and commanded the engines of war to be fittingly placed around the city, and to be built throughout the whole night, and the ramparts, as much as time allowed, to be renewed. But he, passing the whole space in prayer, roused the religious women gathered in the city, that one part of them, with crosses, devoutly crying to the Lord, should go around within; and the other part should most zealously, prostrate on the pavement, entreat the clemency of the holy Mother of God Mary for the defense of the people and for the liberation of the city. But he himself indulged his body the smallest little part of the night before the matin hour for the rest of sleep, that, the matin praises being completed, dawn first breaking in, it might be lawful to offer to God the host of the saving sacrifice." Do you see how accurate, how graphic the writer of the most ancient life is in commemorating those things which St. Ulric both did himself by himself, and willed to be done by others, in the time of the siege, mention being made of the crosses carried about the city by the pious women, making not a jot of mention of the prodigious cross?

[96] You will hammer out nothing more for the pretended Cross from what follows. from heaven, Thus therefore the praised writer continues: "The sacred ministry being performed, he refreshed all with the sacred viaticum, and by humble admonition persuaded them that, persisting in the right faith, they should not doubt to place their hope in the Lord, promising them every kind of consolation, and announcing the words of David the psalmist, saying: If I shall walk in the midst of the shadow of death, I will fear no evils, for thou art with me. But the Bishop's saving admonition being performed, when the radiant beam of the first sun irradiated the breadth of the earth, the army of the Hungarians, in unspeakable multitude, surrounded the city on every side to storm it, bearing various instruments for the taking down of the walls. And when they were everywhere ready for battle, and all the battlements of the city had been full of those resisting; certain of the Hungarians, threatening others with whips, compelled them to fight, and they, seeing so great a multitude of those resisting them on the battlements, so terrified, did not dare to join themselves to the walls." Then, some things being interposed about the coming of Otto, announced to the King of the Hungarians, about the impending battle, about the nocturnal encounter made with Otto by Count Dietpald, the Bishop's brother, with the rest who were in the city, he thus again continues: "The King therefore, when he had perceived so great an army of the Hungarians, judged that they could not be overcome by men, unless Almighty God should deign to slay them; trusting in whose aid, and strengthened by the consolations of his Princes, he began to wage war manfully with them, and when with mutual slaughter they had fallen on both sides, and those being killed who were predestined by God to slaughter, a glorious victory was given by God, to whom nothing is impossible, to King Otto; so that the army of the Hungarians, turned to flight, no longer had strength to fight, and although an incredible number of them had been slain, yet so great an army of them still remained, etc."

[97] offered by an Angel. Then, not to be longer, the writer commemorates the notable victory of Otto over the enemies, and turns his discourse to other things, keeping deepest silence about the often-mentioned cross. What if St. Ulric was not even present at that famous battle? That he was present the ancient life does not assert. Velser certainly, on the words touched above, "To King Otto coming, Count Dietpald, the Bishop's brother, with the rest who were in the city, going out by night came to meet [him] before the battle," thus notes, bringing forward only a probable conjecture about the holy Bishop's presence either in the battle itself, or a little before it: "Among whom," he says, "perhaps St. Ulric also: for Ditmar writes that Otto before the battle received the sacred communion offered by the excellent Othalric, his confessor: and the same Ditmar adds that the King took a shield, and going before the soldiers with the sacred lance against the enemy, first snatched away the one resisting, and presently laid low and put to flight the one turning his back, even until evening." Behold the victory briefly described by Ditmar. Where is even a jot about the pretended Cross?

[98] In vain also will you seek any support in Berno, who set forth the life of the most ancient writer in a more elegant style, as we shall say afterward in a separate paragraph. And after these things who would deservedly be angry, if after the silence of five centuries, nay of all antiquity, as I contend, about the history of the Cross, whose truth we investigate, I can hardly be brought to assent to Stengelius and Hertfelder without any fear at all of the opposite, however much he appeals to tradition, and heaps up more recent authors, living only at the end of the fifteenth century? And so I leave it to the reader to consider, whether there is sufficient foundation for suspecting that this history of the Cross does not so stand but that it wavers. The sum of my wishes is that a more certain and clearer light be furnished me for it, being most ready to judge better of it, nay even to embrace it with both arms.

[99] Besides those things which I related above about the chalice of our holy

Bishop, the following are to be noted. Stengelius, among other things published by him in three books on St. Ulric, wove a good long catalogue of persons of both sexes, who experienced the Saint's present help in various diseases from the year 1608 to 1620; and this for the most part by the use of his chalice, especially against fevers and the bites of rabid dogs. The said Author may be seen, book 3 on the deeds of St. Ulric, chapter 57 and following. For it would be long and tedious to review here so many names. Meanwhile it is well to observe from him that the chalice of our Saint was held in great veneration both among the people of Augsburg and among the other peoples of Germany. But the benefits which are reported to have been granted there through this sacred chalice in the time of the aforesaid eight years grow up even to 270. Learn in passing that the figures of the chalice, chasuble, stole, maniple, dalmatic, of the aforesaid combs, of the sudarium, add also of the banner, which the holy Man is said to have used in the war against the Hungarians, are engraved in brass in the book already mentioned, "The Basilica of SS. Ulric and Afra," part 2.

[100] About the earth, called of St. Ulric, we have already produced some things above from the Augsburg catalogue of relics; to which add more, which are held among the miracles subjoined to the Finding and Translation of the Saint, of which in their place. We have besides before our eyes a little slip, printed in the German idiom, on the same subject, with this superior inscription, written by the hand of Father Papebroch: "On the earth of St. Ulric against dormice"; and below I read written by the same hand: "It is distributed wrapped in silk in the manner of a little ball, tied above." But concerning the most precious treasure of the relics of St. Ulric, concerning his body, I mean, or his bones, there remains a controversy to be treated, a little longer, and therefore to be examined in a separate paragraph.

* perhaps "garden"? horto

* thus it is read in three manuscripts.

§ VII. A critical dissertation on the body of St. Ulric; in which it is asked whether the said body, first buried at Augsburg, was ever translated thence to Milan.

That in times long past, very many, among the people of Milan a certain holy man Henricus, The occasion of this controversy. Oldericus, Olricus, Uldericus, Udalricus, Ardericus (they are different names of the same Saint) was formerly honored with solemn cult, is a most attested matter. Hence there grew strong among them an opinion that the body of the aforesaid Saint is the body of St. Ulric, Bishop of Augsburg; and so, since that body lay buried at Milan in the basilica of St. Nazarius, formerly called of the Apostles, they contended that in that same place the body of St. Ulric, Bishop of Augsburg, lay buried. But this opinion, afterward adopted and strengthened by the suffrages of writers, found easy entrance into the minds of the people of Milan, perhaps to give occasion to others to ask whether that matter is truly so, or otherwise. It is therefore our part to weigh it with an equal balance, and to weigh the moments of the reasons. I shall divide the material into three parts. First I shall speak of the arguments for the people of Milan; then I shall oppose those things which make against them; finally, I shall declare what I think.

[102] A sharp controversy boiled on both sides between the people of Milan and of Breisach as to the possession of the bodies of SS. Gervasius and Protasius. The arguments are proposed, That was discussed by second considerations in volume six of June, page 213. The people of Breisach strove to vindicate the said bodies to themselves, because through them miracles were wrought at Breisach. But Johannes Petrus Puricellus, in the book on the monuments of the Ambrosian Basilica and monastery of Milan, from page 849, rightly denies that those miracles were done to confirm that the bodies buried at Breisach are the bodies of SS. Gervasius and Protasius; but that from those same miracles it only follows that those bodies are sacred: and from an argument ad hominem drawn against the people of Breisach, he says; that from the miracles done at the body of St. Henricus, Oldericus, or Udalricus, buried at Milan, it is wrongly argued that that St. Udalricus is the same as St. Ulric, Bishop of Augsburg, although it was most commonly believed by the people of Milan that the body of the Prelate of Augsburg was truly buried there; but from those miracles this one thing follows, that a holy body was buried there.

[103] by which the people of Milan will have it The praised author therefore, about to show how received this opinion was, that the said body resting at Milan was the body of St. Ulric of Augsburg, heaps up various things from page 850 of the book cited above, which I shall here give, that they may be as it were the seat of the arguments for the often-mentioned possession. Thus therefore he speaks: "The church of Milan on the IV Nones of July, by a very ancient custom, celebrates the anniversary day of St. Ulric, Bishop and Confessor, and this indeed it is most certain is no other than the aforesaid Bishop of Augsburg, although he was once believed to have been Archbishop of Milan." He brings as witness the aforesaid day of July, on which day mention of the same Bishop of Augsburg is commonly held in the Martyrology. Then he cites the Ambrosian Breviary, and a manuscript codex on parchment, in which codex, in the three lessons about St. Oldericus (for so he is there named), there is nothing which is not likewise handed down in the Acts and life of St. Ulric, but even this is held verbatim in the second lesson: "King Henry, learning that he (Oldericus) was good, according to the predestination of God, in royal manner took him into his hands, and gave him the see of the bishopric of Augsburg." But in the Breviary which our holy Cardinal and Archbishop, Charles Borromeo, published reformed, so brilliantly is the life of that holy Bishop of Augsburg described in a single lesson, that the people of Augsburg themselves inserted the same, copied thence verbatim entire, into that book which they published in the year 1601, thus inscribed: "The Holy Augsburgers, or the images of the Saints of Augsburg, expressed in brass tablets," the author being Carolus Stengelius, of whom above.

[104] that the possession stands with them, Finally to these the same author adjoins the Martyrology and notes of Petrus Galesinius, agreeing in all things with the lesson of the aforesaid Ambrosian Breviary. These things therefore being heaped up to establish the identity of both named Ulric, he thus continues: "Since therefore this is now most certain, and to be supposed among things granted, beyond all controversy, the question only is agitated where so great a Bishop of the people of Augsburg lies buried in rest. The people of Milan indeed vindicate him to themselves, and believe him buried in the Nazarian Basilica of this city (which before was called of the Apostles). Certainly indeed in that Ambrosian Kalendar, written in the year 1381, Puricellus himself being the author, under the fourth of July likewise, it is thus read: 'Of holy Oldericus Bishop and Confessor. He lies at St. Nazarius.' The same thing on the same day indicates also the Kalendar of the Ambrosian Missal, published in print in the year 1540, in these words: 'Of holy Oldericus, Bishop of Milan and confessor, at St. Nazarius.' Where nevertheless Oldericus is wrongly called Bishop of Milan, by which error also he says the parchment table of the Nazarian Basilica sins, reporting the Saint's relics and indulgences, and there for the instruction of those coming hanging from the wall, and convenient for reading."

[105] These things being thus proposed, Puricellus gathers a band of more recent writers, the body of St. Ulric. affirming that the body of St. Ulric, Bishop of Augsburg, lies at Milan. Those writers are Philippus Ferrarius in the Index of his catalogue of the Saints of Italy, although otherwise he made no mention of him in the catalogue itself; Paulus Morigia in the Sanctuary; Johannes Petrus Glussianus; Johannes Baptista Villa; the most illustrious Carolus a Basilica Petri, each in their own places, who may be seen in Puricellus, concluding with this epiphonema: "To such a degree was this opinion spread among the people of Milan, that the body of holy Ulric, Bishop of Augsburg, rested with them." Here the reader has an epitome of those things which can be brought forward in favor of the people of Milan in the present controversy. Now the arguments must be proposed which fight against them.

[106] It cannot in the first place be doubted that the body of St. Ulric was buried at Augsburg in the temple of St. Afra by St. Wolfgang, To which are opposed as the most ancient life records at the end of the eleventh chapter, after he had before built himself a tomb in that place, as is narrated at the beginning of chapter 8. Nor is it less certain that the same body was never translated elsewhere, no ancient monument, no old author, making mention of such a translation. And so that body both was buried at Augsburg, and buried always remained there. Puricellus reports, in the book cited, page 853, that Carolus a Basilica Petri, when in the life of St. Charles Borromeo, published by himself, he reported, book 5, chapter 6, the translation of the Saint who is buried in the church of St. Nazarius, the body having been diligently inspected by himself, said that he did not know whether the Bishop of Milan or of Augsburg was buried there. But afterward, the matter being more maturely considered, he changed his opinion, and most expressly denied, in the fragments of the History of Milan, under the title "On the body of St. Henricus of the basilica of the Apostles," that he was the Bishop of Augsburg, in these words: "That his body was buried here, or brought hither, there exists, so far as I know, no judgment," and he appeals to the authority of Berno, the writer of the Ulrician life, and of other grave writers, affirming that he was buried at Augsburg. "Nay," he says, "we have even received from men very worthy of faith, that the body of that holy Bishop is still preserved and venerated there with veneration."

[107] For the rest, the praised Carolus adjoins the inspection of the body at Milan, arguments and its translation, and conjectures about his homeland; and affirms that he can be called a holy man, nay illustrious for miracles. These things being commemorated from Carolus, Puricellus proves that he constantly remained in the same opinion, and, being at Milan in the year 1609, two priests of most entire faith, and Doctors of the Ambrosian college, being summoned to him, that they might confer discussions about the so-often-mentioned body, was the author i.e. urged, asking and beseeching, that if ever they should have to write about this matter, they should for their part free the people of Milan from so great an error. Nay also in the same year he wrote a letter at Monza to an anonymous most illustrious man to the same opinion, in which he excellently vindicates his Prelate to the people of Augsburg. Those are read in the Italian and German tongue in Stengelius on the deeds of St. Ulric, chapter 58. I render a fragment of them into Latin.

[108] against the pretended possession "Most illustrious my Lord, most to be venerated in Christ. Two chief causes impelled me to write this letter to your most illustrious Lordship. The one, that I might clear myself with it, that in the life of St. Charles Borromeo the archbishop I as it were called into doubt whether the holy Bishop, who is venerated with peculiar religious veneration at Milan in the temple of St. Nazarius, was Ulric Bishop of Augsburg, or rather another. For when I wrote, no further investigation being applied, I touched an opinion scattered by some, to which therefore I did not give assent. But afterward, the matter being more maturely considered, I reckoned it a mere fabrication: and so I conducted myself in the composition of the book, that after I had expressed the Saint, by the name of Henricus, such as he in truth has, nonetheless both now, as before, I confess that I do not know who he is. But that his name was Henricus, besides that it is established by the opinion of the common people, is moreover clear from certain tokens, which I did not remember at that time to be with me, and which I afterward found among my writings. This letter

or tokens I took from the brazen circle encircling the Saint's pastoral staff, when by the command of the aforesaid Archbishop we inspected his body. They are of this kind: 'To Henricus of Augsburg Higudstannus, beloved son.'"

[109] "And behold, here occurs the other cause making it; which induced me to give this letter to your most illustrious Lordship, that you may not be reluctant to inquire who he was. For here no trace of him is found. Although there have been those who, resting on no foundation of truth at all, wished to make it common that he was St. Ulric, Bishop of Augsburg, and corrupted the said inscription. Which I bore grievously, as also did the Lord Charles Borromeo, the modern Archbishop of Milan, dwelling at Rome, when a falsehood of that kind was being scattered." About that corrupter, tacitly insinuated by the praised Prelate, Puricellus hands down these things in the book cited, page 855: "John," he says, "without doubt, is Franciscus Besutius, formerly a bookseller in this city, who through Franciscus Paganello in the year 1599 published in print in this city a little book with this Italian title, which in Latin thus sounds: 'The life of the confessor of Christ St. Ardericus, Bishop of Augsburg.' But behold in what manner he also corrupted the inscription of the pastoral staff," and, his Italian words being cited, "Nella summità di esso era una lammetta d'argento, che cingeva detto bastone, con queste lettere intagliate in esso," that is: "At the top of it was a silver plate, which encircled the said staff, with these letters, inscribed on it: 'To the beloved son Ardericus, Bishop of Augsburg.'" Deservedly Puricellus exclaims: "So great was the license of that man!" A little book of that kind we indeed read in the Ambrosian library, and found it in all things such as Carolus himself described. These things more than suffice in favor of the people of Augsburg, so that it has not been necessary to seek from elsewhere the Vindications of St. Ulric published in the year 1614 by Stengelius.

[110] with our criticism. From those things which have hitherto been disputed on both sides, it is evident that the possession of the body of St. Ulric, Bishop of Augsburg, pretended by the people of Milan is a mere fabrication, to be relegated to old-wives' fables; and a new invention, excogitated by more recent men, adopted by the common people, and destitute of all historical faith; from which it is sufficiently established that St. Ulric, Bishop of Augsburg, lived at Augsburg, died at Augsburg, was buried at Augsburg; since it cannot be understood from anywhere from antiquity that he was ever translated elsewhere. For who made mention even by a word of that translation? In what year did it happen, on what occasion, by what witness, by whose effort, or at whose request? How were the people of Augsburg so easy, that they should permit this sacred treasure, by far most precious to them, to be translated elsewhere, and should wish to lack the Saint, conspicuous by so many miracles wrought at Augsburg, so kindly to the citizens of Augsburg, so propitious to the widely neighboring peoples?

[111] To the authors adduced to the contrary, although a reply does not seem necessary, It is answered to the Authors contrary to it. I nevertheless answer with the words of Puricellus, page 857, thus confirming the true and our opinion, with which I likewise conclude this controversy: "But certainly of the greatest moment for the proof of this matter seem to us those monuments of the ancients which the most learned Marcus Velser, his name being kept silent, collected, and published in print at Augsburg in the year 1595, with this title: 'Concerning the Life of St. Ulric, Bishop of Augsburg, the things which are extant, most of them never before published.' Which monuments, if the reader shall have consulted and weighed them, afterward to be given here by us, he will easily be convinced that those things are fabulous, which the people of Milan believed about the body of St. Ulric of Augsburg, as if buried with them."

[112] But what hinders adjoining to what has been said thus far about the body of St. Ulric some things about the body of Henricus of Augsburg, What sort he was buried among the people of Milan? Nothing indeed is at hand whereby we may determine anything certain about his homeland, the year of his death, or his manner of life. The pastoral staff, found with the body, sufficiently indicates that he was either a bishop or an abbot. And indeed Carolus a Basilica Petri loves to say an abbot rather than a bishop, as we shall see after a few words. It will be well first to propose a certain brief notice of the said Henricus from the Fragments of the History of Milan, under the title "On the body of St. Henricus of the Basilica of the Apostles," about which I find in Puricellus the following: "When we had come thither to inspect the chest by the command of Blessed Charles in the year 1578, we found the body with episcopal garments, which nevertheless almost immediately vanished. On the brazen circles with which the wooden pastoral staff was encircled, these letters were carved, about which above; which we then noted in our little books, which we were preparing for writing the life of St. Charles, etc. Then the same blessed Prelate translated the body, together with others of that basilica, in the following year, with the Bishops of the province, who had come together to a council, and in the extreme arm of that church, the door which was there being closed, and an altar there constituted, stored it away."

[113] Who this bishop was, I neither know, nor have conjectures which I may bring forth. That he was altogether from beyond the Alps, This Saint, and a holy man, nay illustrious for miracles, we can affirm, to whom both a statue and an altar were erected, and no mean praise and veneration of holiness rendered by the people of Milan. Which veneration, almost extinct, has in recent years been renewed, some proclaiming that they, sick, his help being invoked, were healed. These things Puricellus from the praised Carolus, whom besides he says conjectured that Henricus was rather by nation English; nay also an abbot rather than a bishop, from those words, "to the beloved son," as if used by the Pope, when he handed over to him the pastoral staff. Then Paulus Morigia being cited for the miracles, cult, and public veneration, the same Puricellus thus continues, page 556: "In our memory also a very great multitude of men flowed thither, and frequent miracles were there ascribed to the prayers and patronage of that Saint, most of the more illustrious of which, I understand, duly recorded also on public tables, are today preserved there: besides that the tokens of them still survive there, votive tablets, in great number and not only wooden but also silver."

[114] buried at Milan. What? That even daily still the ring of the same Saint, which they think episcopal, brought to those suffering fever, or otherwise sick, is believed very often to bring health divinely by its touch, and therefore is asked for everywhere throughout the whole city. For them also indeed it is especially asked, who begin to labor with measles (commonly we call them variolae smallpox): namely, that their eyes be touched with it, which indeed they therefore hope will escape whole and immune from that evil, and from all detriment of sight, which otherwise frequently happens thence. See also the things which about the translation and cult of the often-mentioned body Carolus a Basilica Petri, an eyewitness, inserted in the life of St. Charles Borromeo, book 5, chapter 6. But now, my foot being drawn back from these byways, let us return again to our St. Ulric.

§ VIII. The Confraternity of St. Ulric; his proper office, hymns.

The Confraternity of St. Ulric Besides other proofs of public veneration toward its holy Prelate, the city of Augsburg wished its own affection also to be openly attested, a pious sodality-assembly (commonly we call it a confraternity) being erected in his honor, approved, confirmed, and enriched with indulgences by the authority of the Bishop of Augsburg, as will appear more fully from the diploma, to be produced by us afterward. I premise meanwhile those things which pertain hereto from the manuscript which Father Gamans sent, where at the top is placed this inscription: "The Brotherhood of St. Ulric." Then are added the following: "Under this title is a paper codex in folio, in red leather and brass bosses beautifully bound, letter X, number 142, which contains the album of the same Brotherhood with its very beginning and first bosses, notably in rubric and ink, a manuscript by brother Leonard Wurstlin, that most elegant writer, and conventual of SS. Ulric and Afra. From which the following are copied. And indeed on the sixth folio are held the things next below written, which someone at a later time noted as a kind of compendium of the first foundation from the earlier folios."

[116] when instituted. These things being premised, after another title: "The Brotherhood of the benefactors of the monastery and of the building of the church of SS. Ulric and Afra," these things are noted which pertain to the institution and privileges of that assembly. And that confraternity is there handed down as instituted in the year 1468, and confirmed by the Apostolic See, the most eminent Lord de Schaumberg, Cardinal of the title of St. Vitalis, and Bishop of Augsburg, legate a latere through Germany, cooperating and disposing. Rightly it is appended in the margin that the sacred beginnings of this congregation must be referred to earlier times, as will appear from the following diploma; and that in the said year 1468 it was only confirmed or restored, since it had already before been begun. Moreover it was instituted on this tenor, the said Cardinal furthering it, that always and for perpetual times, in the Octave of Pentecost, the anniversary of all the deceased of that brotherhood should be performed, with vigils of nine lessons, and on the following Monday, with the office of the Dead, of all the priests dwelling there, indulgences being added, as is clear from the diploma which follows, for those who shall have taken part in offices of this kind.

[117] Peter, by divine mercy of the title of St. Vitalis, Presbyter Cardinal of the sacrosanct Roman Church, The diploma is brought forth and by the permission of the holy Apostolic See, Bishop of Augsburg, and through all Germany Legate a latere of the said Apostolic See, to all and each of the faithful of Christ who shall inspect the present letters, everlasting greeting in the Lord. Although he, of whose gift it comes that he should be worthily and praiseworthily served by his faithful, out of the abundance of his piety, which exceeds the merits and prayers of suppliants, may repay to those serving him well much greater things than they can deserve: Nonetheless, desiring to render the people acceptable to the Lord and a follower of good works, we invite the faithful themselves to please him, as if by certain enticing gifts, namely indulgences and remissions, that thereby they may be rendered more apt for divine grace. Indeed lately it was set forth to us, that our beloved in Christ Melchior the Abbot and Convent, brothers of the monastery of the holy Ulric and Afra of Augsburg, of the Order of St. Benedict, erected and instituted a brotherhood, long since instituted by their predecessors, to be henceforth performed and continued in future times, each year in the Octave of Pentecost with the singing of Vigils; and also on the following Monday with the celebration of Masses, for the memory to be had of living and deceased confraters:

[118] We therefore, considering and premeditating that it is holy and religious to pray for the deceased, of the Bishop of Augsburg. and most healthful to obtain pardon of sins in the oblation of the most sacred body of the Lord and in prayers for one another; Therefore, desiring to render the people acceptable to the Lord, and to incite from good to better, by the enticing gifts from the treasury of the church, those whom the fervor of divine love and the grace of the Holy Spirit inspires to good: and that all the acts of that brotherhood may be continued with that charity with which they were begun, and that both the brothers, and other faithful of Christ, men of both sexes, may the more willingly rise up in the exaltation of so great a brotherhood, and the more eagerly flow together to it and the more devoutly assist at it, the more abundantly from the gift of heavenly grace

they shall behold themselves refreshed, trusting in the mercy of Almighty God and the authority of his blessed Apostles Peter and Paul, and the merits of the most glorious Mother of God Mary, to all and each of the faithful of Christ of both sexes, penitent and confessed, who in the evening shall have taken part in the Vigils of the said brotherhood, we relax a hundred; and those who in the morning shall have taken part in the offices of the Masses, likewise a hundred days of the penances enjoined on them we mercifully relax in the Lord, and grant an indulgence to endure perpetually. In faith and testimony of all and each of the premises, we have ordered and caused these our present letters to be thereupon made, and to be fortified with the appending of our seal. Given at Augsburg in the year of the Lord 1468, on Thursday, the IX of the month of June, in the first Indiction, in the 4th year of the pontificate of the most holy in Christ Father and our Lord, Lord Paul, by divine providence Pope the Second.

[119] The members of the illustrious Confraternity. Splendor accrued to the said confraternity from the persons who gave their name to it, namely the most eminent Lord Peter, Cardinal and Bishop of Augsburg. The Emperor Frederick together with his wife Leonora, daughter of the King of Portugal. Louis Duke of Bavaria, with his wife, daughter of the Duke of Saxony. George Duke of Bavaria with his wife Hartwiga, daughter of the King of Poland. Sigismund Archduke of Austria with his first wife, daughter of the King of Scotland. Frederick of Hohenzollern, Bishop of Augsburg, and many thousands of others deceased, of this brotherhood; all which Magnates the said manuscript expresses; there are added besides three other persons, namely the Emperor Maximilian, Henry Bishop of Augsburg, Conrad Morlin, abbot of the monastery.

[120] His proper office, Just as by his examples, merits, and miracles St. Ulric illustrated Germany before the other tracts of the world, so it was fitting that in Germany especially his solemn memory, honored with a proper ecclesiastical office, should recur, to be celebrated with anniversary cult in various dioceses. The churches of Vienna, Regensburg, Passau, Salzburg prescribe the canonical hours to be recited concerning our holy Prelate, with proper lessons added, agreeing indeed among themselves, but differing from the Augsburg lessons, which we shall presently bring forth. To which also agree the lessons of Eichstätt and Freising, inserted into the canonical office of those churches. Among the proper offices, by the command and authority of the most reverend and most illustrious Prince and Lord Henry, Bishop of Augsburg, revised and reformed according to the considerations and judgment of the sacred Congregation of Ecclesiastical Rites, to the norm of the Roman breviary, printed at Dillingen in 1638, the following are read about St. Ulric. On the IV of July, in the feast of St. Ulric, Bishop of Augsburg and confessor. Double. All from the common of a confessor Bishop, except those things which are here proper. Prayer. O God, who seest that we subsist by no virtue of our own, mercifully grant that by the intercession of blessed Ulric, thy confessor and Bishop, we may be fortified against all adversities. Through the Lord. In the first Nocturn are assigned lessons from the First Epistle to Timothy, as in the common of a Confessor Bishop.

[121] the proper lessons In the second Nocturn, Lesson IV. Ulric, a German, sprung of most noble stock, son of Hupald, Count of Dillingen and Kyburg, and of Thietburga, daughter of the Duke of the Swabians, of parents no less illustrious for the sincerity of their religion than famous for the splendor of their race, sent to the monastery of St. Gall, is handed over to a certain religious man there to be educated, where he did not cease from a tender age to cultivate his mind not only with letters, but also with virtues, and, having freely embraced with all zeal the fear of God, voluntary poverty, chastity, humility, he resolved to take up the monastic habit. But reserved by the providence of God for a higher state, he is set, unwilling, over the church of Augsburg as Bishop. Wherefore, that he might offer himself to his flock as a living example of piety, he chastised his flesh with a woolen garment. From the eating of flesh (otherwise most sparing in taking food) he utterly abstained. He slept little, and not on feathers, but using a harder bed, sometimes almost the whole night sleepless in prayer. There follows the Responsory from the common of a Confessor Bishop.

[122] Lesson V. In the divine praises he was so refreshed by the Spirit of God, proper that both he himself and others singing psalms with him were often recreated by visions. In offering also the sacrosanct Sacrifice of the Mass he was most frequent. His table he generally adorned with the presence of the poor, he clothed the naked, he succored the sick and imprisoned with counsel and aid: wholly given to prayer, wholly to sacred reading, wholly to good works. Of the life and death of certain men, of holy guests about to come to him, and of many other matters he had most frequent revelations. To visit the sacred thresholds of the Apostles, he sought Rome several times, and honored other sacred places again and again with religious pilgrimage. He sought out the relics of the Saints with the highest zeal, and sometimes set out for their desire even to the most remote regions, where there was hope of obtaining them, and venerated those obtained with the greatest veneration. There follows the Responsory from the common of a Confessor Bishop.

[123] Lesson VI. The life and morals of the clergy and laity of the whole diocese of Augsburg. he diligently examined by assiduous visitations. The persons, rights, patrimonies of the churches he sharply defended and preserved. The movements and infestations of wars he wonderfully calmed. The minds of the greatest Princes, distracted by discords, he reconciled with incredible dexterity, and composed peace between King Otto and his son. To all he showed himself hospitable and kind; and rendered himself a pastor sober, just, holy, and continent, according to the doctrine of the Apostle. To him also, performing the divine mysteries, a hand was seen to be present, blessing the sacred things with him by the power of the Almighty. But the 50 years in the episcopal office being completed, a man of wonderful holiness, liberality, abstinence, and vigilance, recognizing the day of his death, long awaited with great desire, on the IV Nones of July in the year of salvation 973, in the 83rd of his age, piously fell asleep in the Lord, illustrious for the grace of miracles in life and after death; leaving to Augsburg his noble body, an ornament full of consolation. There follows the Responsory from the common.

[124] Two hymns about our holy Bishop the Augsburg manuscript codex at the church of SS. Ulric and Afra exhibits to us, Hymn at Vespers: under the title "Various Miscellanies," letter z, number 77, written by the hand of the above-praised Leonard Wirstlin. And the hymn at Vespers sings thus:

From the hinge of the sun's rising, let us sing Ulric in the choir, with joyful song, sprung of faithful blood.

The blessed one in the world? foreshown signified by an oracle, who wails in the little chamber, full of the sacred breath.

The voice bearing commands opens closed mysteries, after the ministries of milk the misery of the flesh flees.

The house of his parents is filled with joy and banquet; they delight in the son, whom the anointing of heaven cherishes.

Grace, having brought forth the man, advanced him to comforts, and, freely, anxious it mourns through the ample spaces of the earth.

The lily becomes equal to hay, bearing the fear of the humble, he becomes arbiter of the lofty, girding the Father with a sword.

The assembly of the heavenly ones rejoices that the Saint's merit flowers, whose spirit with Christ it sees stored up in the heavens.

To the highest Father power, to the Son wisdom, and to the Spirit clemency, be in equal essence.

[125] the hymn at Matins, But the hymn at the Nocturn, about the same, is subjoined in the same place, composed in these terms:

Hail, father Ulric, the glory of our state, we of the sinful mass, sighing, implore thy patronage, lead us from anguish: and with whatever trouble of time we labor, by thy prayer render us consoled, and by continual clemency, piously relieved through thee, may the grace of Christ save us.

Good shepherd, regard us from the summit of the heavens, condescend to thy flock with Mary the Virgin, and show us to the Author, now stripped of crime.

To the threefold Unity be praise, strength and victory, and to the single Trinity be a kingdom, equal glory, to the everlasting Majesty stable concord. Amen.

[126] Besides these two already mentioned proper hymns about St. Ulric, the hymn at Lauds. there is a third at Lauds in our manuscript in these words:

Let the joyful voice of the Church sing a hymn to God, who heals the contrite of heart with the ointment of gladness, whence strength flows to the pious and increase of grace.

The precious recruit of Christ, Pontiff of the people of Augsburg, ascends the luminous heaven, as an artificer of virtues, Ulric the glorious, by whom the Maker triumphs.

Out of the Egypt of vanity he flies to his homeland, about to possess with the Blessed the glory of Paradise, and he adorns the court of the supernal city,

Set on high among the fiery stones, enwrapped by the Seraphim, he bears a fervid motion, enwrapped in eternal things, he treads down all that is fleeting:

He is refreshed by the tree of life with the pebble of whiteness, a new name is given him . . . . . . . . . . . and he is adorned with holiness and the title of chastity.

O Deity, therefore, by whose divine will the hierarchy is ruled, led by zeal of piety, be propitious to us wretched; granting us to be followers of the brightness whither thou hast flowed.

Come, Father and Patron, direct our steps, [our] safety and hope in the contest, raise up the falling, strengthen the standing, good Shepherd, extend help to the fallen.

To the highest Trinity be praise, honor and victory, and to the threefold Unity coequal glory, whose Majesty holds an abiding essence. Amen.

§ IX. On the writers and editors of the life of St. Ulric.

The ancient authors are reckoned three, who committed the deeds of St. Ulric to letters. The first came down to us under the title of Anonymous, Among the Authors of the ancient life, three; the first writer, as seemed to Velser, its editor, and Surius, who followed him; not likewise to Mabillon, who will have it that he had the name of Gerard. The second [was] Gebehard, fourth successor in the see of Augsburg after St. Ulric. The third [was] Berno, abbot of Reichenau. There accede, from Mabillon, Ditmar, the Augsburg Chronicle, and other historians of German or Alemannic affairs, treating honorably of St. Ulric, and the rest of the Heralds of his praises, whose elogia we produced in paragraph 4; to whom could be added the most eminent Cardinal Baronius. But not of these, but of the first writers of the life we here treat, taking our beginning from the author of the most ancient life; concerning whom the following are to be established.

[128] That he was contemporary and familiar with St. Ulric he makes plain in more than one place, called Anonymous by Velser, as is clear from the following. In number 18 he thus speaks: "But with how great devotion he celebrated the time of Lent, discourse does not suffice me to narrate; but nevertheless it is not fitting for us to omit altogether the things which we saw." And in number 58: "But these things I learned, no one telling [me], but with my own eyes I beheld them, very many of them wrought." Add the words of the epilogue, to be produced below in the following number. Mabillon reports in the preliminary Observations to the life of St. Ulric, in the Benedictine Acts, 5th century, page 415, that some supposed the author of the life to have been Udalscalcus, not sufficiently explaining who that Udalscalcus was. It has been sufficiently treated of one Udalscalcus in §4 of this preliminary commentary, from whose time of life and death, there determined, it is established that he was not contemporary with St. Ulric, but far later. Much less can the marks of the writer of whom we here treat suit the other Udalscalcus, who was Bishop of Augsburg, most remotely distant from the times of our holy

Prelate, as one who first began to govern that see after the middle of the 12th century. Neither Udalscalcus therefore lived together with St. Ulric; neither consequently could have published his deeds as seen by himself. Meanwhile that the several-times-mentioned writer of the life was a canon of the cathedral church, the praised Mabillon judges is evident from the book of miracles (which he thinks is of one and the same author) subjoined to the life to be given by us. He proves the assertion from the words brought forth in the narration of the miracle which is held in number 116; where it is said that, the same miracle being wrought at the tomb of St. Ulric in the church of St. Afra, there was thence a running together into the chief or episcopal church of St. Mary: "Thence coming into the city to the church of St. Mary Mother of God after vespers; these things, as they were done, they announced to us." But I am mistaken, if from those words you hammer out that he was a canon of the said church, rather than a chaplain or sacristan.

[129] what sort he was; This consequence of Mabillon Velser did not draw from the said words, being excellently versed in investigating and illustrating the Ulrician matters, when he says in the Preface to the Saint's life: "Nor should I be reluctant to suspect that he was Prefect of the congregation of St. Afra (since that college, before the family of St. Benedict was introduced, is so called)." He proves his opinion from the Prologue prefixed to the life, where the writer hands down that most who longed to know the things done by St. Ulric sent legates to him for this purpose; "desiring," he says, "to learn the truths of the matters from my responses": which Velser judges was attributed to the man's authority. Nay rather, that he lived in the church, then named by the name of St. Afra alone, he gathers from the clause or epilogue, in which he thus perorates: "Come now, we who are the dwellers of this church, and have very often seen the face of so great a Patron, and have very often received his doctrine and blessing, and beheld in him the best examples; and now, in retribution for his good works, see and hear assiduous miracles and various signs in the liberation of many."

[130] when he wrote; Moreover that he wrote soon after the death of St. Ulric, the twentieth year not yet elapsed, Velser holds certain from this, that the letters by which John XV, the highest Pontiff, decreed heavenly honors to Ulric, written in the year 993, mention "the little book on the Life and miracles of the venerable Ulric, formerly Bishop of the holy church of Augsburg"; which is this very one: since the author from the very beginning shows that he undertakes this argument as the chief. And that I may heap up some things about the praises of the often-mentioned writer, the same Velser observes that Luitolf, then Bishop of Augsburg, bore illustrious testimony to his faith in the most ample assembly of the highest Pontiff and Cardinals, saying: "The presence of the Holy Spirit and the congregation of Priests testifies that what we read is certain." Then the same most distinguished man adorns the said author with magnificent encomiums, from which you may likewise recognize the marks of the life written by him.

[131] his praises, "The author," he says, "for his attested faith and simple truth I love the more earnestly; no one excuses the meanness of his speech; I of my own accord accuse it: nay, what besides Berno, of whom we speak presently, added about the prayer lying on the ground, seems to me modestly and moderately said, and he seems to bury it rather under the earth, and in a manner to hide it away; to such a degree I do not remember ever to have read anything more humble, more abject, more befouled than that style, its character, and I believe there are rare vices of speech of which examples are not here densely at hand, whether we regard perverted cases and tenses, which is a most frequent fault; or words used promiscuously in an active or passive signification, or the genders of nouns changed, and the inflections both of nouns and verbs corrupted; or pronouns and the other particles placed preposterously, or idiotisms, or other barbarisms, or solecisms, or finally any fault whatsoever, as I had begun to say, of speech."

[132] Yet, these defects of speech and style, which the most distinguished Man, a severe critic here, and seeing sharply, observed to a nicety, the style, by no means standing in the way, he far prefers the ancient writer to all others of more polished speech. "But indeed," he says, "the prudent reader will seek the delicacies of words and the flowerets of sentences elsewhere; in writings of this kind he knows that only the weights of matters are to be regarded. A son must be of very tender ears, who, his father having died abroad, chooses to hear a man narrating about him, copious and eloquent of pleasant mouth, who never knew the father, [and] of his life and death scarcely knows those things which he scraped together, drawn from the rumors of certain persons here and there, in preference to another man of sense, who, though an infant or stammering and lisping, present even to the living and dying father, clung as an inseparable companion in every way. In this writer indeed, a few little pages being turned over, all will understand how great an abundance of useful matters compensates for however great a roughness and asperity of words." Thus far Velser. To which could be added some of those things which will be said below, about the lives of St. Ulric published by him, although these amply suffice.

[133] As to the name of the often-mentioned author; the name. Velser confesses in his praised preface that he diligently investigated it, and that nothing about it was ascertained by him, holding it probable that it was concealed by design, according to the modesty of those times. From those words in the Life, number 93, "I Gerard, an unworthy presbyter, noted the day and year," the same author reports in the marginal notes to that passage, that hence some believed that Gerard was the author of this life. But he refutes them, saying that this is ineptly gathered; since it is the subscription of an instrument, not of the life. That the name of that first author seems also to have been unknown to the second writer of the life, Gebehard, of whom presently, Mabillon rightly observes; since in his prologue the same Gebehard says that he, long and much sighing with the desire of learning the life of his most beloved Father Ulric, at length found this one composed by a certain illustrious man, his name not being expressed. What need of words? The praised Mabillon writes that he at length detected the so abstruse name of the anonymous author on his German journey, and learned it from an ancient codex of the monastery of St. Emmeram at Regensburg, written, he says, five hundred years ago: in which he asserts that this first life is found, under the title, after the chapter-headings, thus expressed: "In the name of the Lord. Here begins the Life of St. Ulric, Bishop and Confessor of Christ, published by Gerard, who was ordained presbyter by him." Moreover whether that Gerard is the same as Gerard the cleric of St. Ulric, of whom the Life number 68; or the Provost, of whom the same number 74, or the presbyter adduced above, from the life number 93, we confess we do not know. And these things about the first writer of the life.

[134] Gebehard, the fourth Bishop of Augsburg after Ulric, Of the second; after Henry the successor of St. Ulric, extinguished in the year 982; and after Ethicus, in the year 988; succeeded Luitolf after seven years of rule, himself also taken from the living in 1002. He, since he was disgusted at the simplicity and prolixity of the ancient life, applied his mind to a more cultivated discourse, as he himself testifies in the prologue; but, prevented by death, he could not finish the work, already begun in some part of it, and ending in the praise of the active and contemplative life of St. Ulric, from the beginning of his pontificate.

[135] on the third writer of the life. The third writer was Berno, following the second after a little time, who, in the Preface to the life of St. Ulric published by himself, undertook to form into a more cultivated style the little book of the most ancient author, published indeed in a truthful, but simpler than was fitting, discourse. Which task, being asked by Fridebald, IV abbot of the monastery of St. Afra at Augsburg, to undertake, he in fact executed before the year 1030, the last of the said Fridebald. A brief elogium of Berno himself Hermann wove, at the year 1008, in these words: "In the same year, King Henry, the cruelty of Immo being at length known after two years, he being removed, constituted Berno, a learned man and first a monk of Prüm, abbot of Reichenau, who, gratefully received, gathers again the dispersed brethren, and consecrated abbot of that place by Lantpert, Bishop of Constance, the 29th, presided, notable for great knowledge and piety, for 40 years." Meanwhile, although Berno ceased to live seventy-five years after the death of the Saint whose life he wrote, and so could by his writing learn not a few things from those who had familiarly known St. Ulric while alive on earth, and had inspected his life and morals, eyewitnesses and ear-witnesses; yet he appeals not to these, but to the ancient commentary; and what he accomplished in that undertaking, learn from himself, thus speaking in the said preface: "I shall add nothing," he says, "of my own, besides the examples of the ancient Fathers, and the sentences of the holy Scriptures." Besides, he discloses that he did this one thing by his own effort, that he should more closely restrain by modest brevity the things too widely diffused, and dilate by moderate prolixity the things too tightly digested; and correct to the line of rectitude the things brought forth less regularly.

[136] by Berno. Behold for you a new cultivation of discourse, employed by Berno in composing the life of Ulric, but of new material, whence you may learn something more than the ancient life handed down, either little or nothing; since he teaches the matters which he received from the Anonymous or Gerard. Therefore it has seemed good to me to give the Anonymous, however rude, before the others here, esteeming as nothing the polish and cultivation of speech, that on account of the gifts of the discourse, the first source being neglected, I should follow the rivulet. Excellently Velser in the several-times-cited Preface: "Nay," he says, "was I ever so dainty—however for the rest I do not shrink from some cleanness of speech—that I should place ancient, uncorrupted, and rough, add even barbarous writers of history after other polished more recent ones (who, when a departure has been made from words, and the matters have been reached, are compelled to follow those former ones), being taught by frequent examples that this is done with the most present peril of truth." In the same place also he confesses that from almost the first sight and touch of the ancient codices he presently learned how his reasoning did not deceive him, and how not rashly nor in vain he followed the most ancient monuments; "so many things," he says, "did Berno, for the cause of brevity, I suppose, pass over untouched, which the ancient writer had accurately collected and set down in letters, worthy of the memory of all ages." The simple, candid, and sincere truth of the ancient Author Baronius also honorably commends, at the year 924.

[137] That the Finding and Translation of our holy Prelate, the writer of the miracles, which happened toward the end of the 12th century, were written by an author not only contemporary, but by one who perhaps was present at the deed done, is clear from the marks scattered through the narration of the same. For in number 4 the Author records that he heard that which he hands down about the apparition of the Saint, made to a certain servant of Udalscalcus, Provost of the greater church, who was afterward created Bishop, from whom also he says he heard this very thing which he narrates. And a little after he reviews what happened to the Provost of St. George at the very finding of the most holy body, "as he himself," he says, "testified to us." More will number 10 at the end give in the same place. Nay even that the writer employed discernment in the collection of miracles, is sufficiently indicated in number 14, where it is said: "Very many other miracles also are reported to have been done about these days, which for this reason are not set forth by the pen, because we did not acknowledge them with more certain confirmation." But Velser judges in the marginal notes that these commentations entire, namely inasmuch as they comprise not a few miracles, are not the offspring of one pen, but that certain more recent things were added by pious zeal to the past writing, variously collected here and there, [and] seem not written at the same time. What more? By many tokens it is made credible that the order in these miracles is disturbed; as we shall indicate severally in the Annotations pertaining hereto, and to be added to what is said of the Finding and Translation. And these things thus far about the manuscripts. Let the following be about the editors and various editions of the monuments of our most holy Prelate.

[138] And indeed in this literary course easily, as I think, by the editor Velser, the most ornate Duumvir of the Republic of Augsburg, several times already praised, Marcus Velser, snatches the palm before all the rest, who is deservedly adorned also with an elogium by Baronius, because he recalled to life the ancient writing of the Ulrician Acts, now buried in oblivion, by striking it in print and illustrating it with notes. Go to the most Eminent Man at the year 924. But what the same Velser accomplished in this kind of lucubration, learn from the preface prefixed to the life; where he testifies that he appended little notes to the margin, to admonish the reader sometimes delaying and sticking fast. And so, besides the old life of the Anonymous or Gerard, he says he added the Pontifical letters, about his reckoning among the number of the Saints; the life begun by Bishop Gebhard, but prevented by death not finished, which he had found in two manuscripts joined to the old one; another Life, written by Berno, hitherto wont to be read. Since each of these had the old writer before his eyes, he says they would in a manner serve in place of interpreters. Finally he thus continues: "Last, the finding and translation of the sacred body with some miracles of various times." Not to be here longer than is fitting, he adds that it is manifest that the finding and translation were written by a monk who was present at the deed done in the year 1183; that the author of the miracles seems not one and the same, but that they were noted down as they successively happened; as is easy of understanding even from the manner of writing, he says.

[139] The third edition of Surius following him, of the year 1618, from the same exhibits the life of the Anonymous, whereas the first and second had given the life of Berno. by Surius, and Mabillon, Finally, last of all, Mabillon published the same life, illustrated by himself with preliminary observations and notes, from the Velserian edition and the manuscript codices, in the 5th century of the Benedictine Acts, and the bull of canonization; part of the beginning, of the lives written by Gebehard and Berno, with their prologues; the finding and translation of the sacred body; the charter of St. Ulric in favor of the monastery of Kempten, by which the liberty of electing an abbot is restored to it; and all things published by him about the holy Bishop of Augsburg are concluded by the Catalogue of the Bishops of Augsburg, at whose end he notes that Dionysius is expunged from the same catalogue by Velser in the notes on the conversion of St. Afra, toward the end. These things about the editions of others; ours follows these, which I subjoin, when I shall have advised the reader that the Roman numbers, written in the margin, correspond to the division of the chapters of the ancient life.

LIFE

Written by an Anonymous author, contemporary and familiar.

From two membrane codices, and one paper one, drawn out by Marcus Velser, and then published in Surius and Mabillon.

Ulric, Bishop of Augsburg (S.)

BHL Number: 8359

FROM MANUSCRIPTS

PROLOGUE OF THE AUTHOR.

[1] The Author premising a few things; When the fame of the miracles of Christ, which through his servant St. Ulric, in honor of his most holy Mother ^a Mary, he granted to be done, most frequently struck the ears of very many, and doubt still occupied their minds, sending legates to me, they desired to learn the truths of the matters from my responses, asking me that I should manifest to them by a lucid description those things which I could in truth know. And when so great a multitude of inquirers had girded me on every side with interrogations, that I judged I could not give written answers singly to all, I began silently to consider within myself, that when with silent experience I should have striven to search out the origin of his birth, that, his birth being described, I might be able to make known in common to the inquirers and to all wishing to read, his subsequent life and death by a truthful account; not trusting in my own preceding merits, nor in the sagacity of my mind, but hoping in the mercy of Almighty God; who said: "Open thy mouth, and I will fill it": that through the merits of the aforesaid Bishop, by the watering of the Holy Spirit and the fervor of the divine fire, he may deign to direct my sense, that what he inspired me to devise, he may not withdraw the strength for accomplishing, but may grant me to publish the things predestined to my mind with fitting measure, that they may set forth to those loving God examples of edification, and to those spurning the precepts of God may augment the profit of conversion, or the threat of damnation. These things certainly, for those reading in the love of Christ, we trust that the aid of Almighty God is present, that through his servant they may be supported in this world, and, he helping, may be led to the eternal joys.

[2] he gives the etymology of the name of St. Ulric; It behooves in the first place, that we not keep silent, the Holy Spirit helping, the interpretation of the name of so great and such a man. In the German tongue, therefore, an inheritance left by ancestors is called "Alt-vodal," and "ric" sounds "riches": therefore not incongruously "Vodalricus" can be interpreted, from his paternal inheritance, "rich"; for enriched with the inheritance of the eternal Father he flourishes, of which Father we daily say in our prayer: "Our Father, who art in heaven," and the rest. To the possession of which inheritance St. Paul consoles those persevering in the will of God, saying: "Heirs indeed of God, but coheirs of Christ." Of which inheritance also it is written: "That eye has not seen, nor ear heard, nor has it ascended into the heart of man, what God has prepared for those who love him": by the abridgment of which he not only enjoys it himself; but also, living in this pilgrimage, drew very many by the manifold consolations of benefits; and now, living better, by manifold aids and continual miracles will lead them into it, as is found in what follows.

ANNOTATIONS.

The Mother of God is the chief Patroness of the diocese of Augsburg.

I premise, according to custom, the old division of chapters, which will also be designated through the course of the life, by Roman numbers added in the margin; as I advised above.

HERE BEGIN THE CHAPTERS.

[2] The first chapter, on the birth of St. Ulric, and how in the 12th week he was weaned, and where he was committed to school, and how he received the bishopric, and on the vision of Rambert the presbyter.

* perhaps "may have made peace."

CHAPTER I.

The Saint's birth, education, journey to Rome, episcopate, the vision of Rambert the presbyter.

CHAPTER I

[3] The holy Ulric therefore, of blessed memory, sprung of the lofty stock of the Alemanni from religious and noble parents, His parents. A cleric's prediction about him, namely his father Hupald, and his mother named Thetpirga ^a: who, suckled in the usual manner, and nurtured with the highest zeal, although elegant in the stature of his little body, was yet so worn with such leanness, that it was a shame to his nurses if any of the unknown should look upon his face. But the father and mother marveling why he was seized with such thinness and shapelessness of body, and often thinking thereon, meanwhile in the twelfth week of his birth, a certain unknown cleric, coming by chance, besought that he might be received by them for some days into lodging: who being kindly received, and sitting with them in the hall of his house at the hour of refreshment, heard in the chamber the little infant wailing, and inquired who or whose he was. But they being unwilling, from shame at his leanness, to tell, he said: "If you desire him to be saved, let him quickly be weaned." They, making light of his speech, did not withdraw him from the milk. But on the next day, again hearing him, he said: "Why have you not done according to my counsel?" They still despising his counsel, did not believe him. But on the third day, hearing his wailing weaker than before, he said to them: "Through your carelessness, this little infant is delivered to destruction; know for certain that if he is not withdrawn from the breasts, he will die on this night: but if, withdrawn, he shall be saved, hereafter something great shall be manifested in him by the Lord." Then at last obeying him, they began to sustain him with other foods: who, immediately recovered, advancing from day to day, received such comeliness of body, that his very parents gladly beheld him, and showed him to others; who praised the Lord day and night for the welfare of the boy, and for this, that he directed to them such a guest, who knew the discernment of this matter, and made it known to them.

[4] Believing therefore future things from past, they treated where they might find a life most religious and most zealous of teaching, [His education; deliberation about his state of life; prediction of the episcopate.] and, counsel being taken, they committed him to the monastery of St. Gall ^b, because there was there at that time a multitude of noble servants of God, and religion, [and] a zeal of learning and teaching. But committed to a certain religious man, taught in the art of grammar, named Waning ^c, by whom he was well cared for, he received the daily doctrine of religion and reading, and implanted it in the inmost of his heart; so that gradually the brethren felt the fructification of doctrine in him to advance greatly, and on that account tried, by entreating, to take him up into the fellowship of their brotherhood. Often admonished therefore by their petitions, he asked a respite for answering. Then therefore he approached, seeking counsel, a certain recluse dwelling there, named Wiborada ^d: who answering said to him: "Coming to me after three days, if it please God, you will be able to perceive my counsel." Then, he departing, she by the zeal of devout prayer besought the Lord, that on the appointed day she might manifest to him the token of a certain and true counsel. And when he had come, about to receive the answer, she said to him: "Let hesitation no longer occupy your mind, because you are by no means constituted spiritual father, decreed by God, to govern this convent: but in the eastern part, where a certain river divides two regions ^e, you shall have to serve God in the future in the episcopal ministry, and in that same place you shall suffer many such laborious things as your predecessors never sustained, from pagans and evil Christians, all which nevertheless, God helping, you shall in the end most becomingly overcome."

[5] These things heard, he intimated to the most secret brethren, and mitigated their persuasion by sweet conversation, He becomes Chamberlain of Augsburg, sets out for Rome, and laid up in his mind all the hope of his former destination, and yet on that account did not omit the zeal of learning, but there conducted himself charitably with all; until, at the fitting time, filled with the twofold fattening of knowledge and religion, consoled by the common prayer of all, and supported by the love of the brotherhood, dismissed lovingly by them, he revisited his parents. Who then, a wise counsel being taken, subjected him to the dominion of Adalbero ^f, Prelate of the church of Augsburg, whom they knew to be at that time filled with much wisdom, and endowed before the rest with the musical art, and disposing nearly all the government of the kingdom with the King ^g. But he, on account of the nobility of his parents, and his good

disposition and comeliness, receiving him with joyful mind, committed to him the ministry of chamberlain ^h. This being undertaken, and other benefices according to his dignity, since he was precocious, prospering in all things, he advanced from day to day. But meanwhile it pleased him to visit the thresholds of the blessed Apostles Peter and Paul: and when he had arrived thither, he was well received by the venerable Pope Marinus ⁱ, and was asked by him from what province or city he was a native. Who answering said: "I am sprung from the province of Alemannia, and from the city of Augsburg ^k, and am engaged in the service of Adalbero, Bishop of that city."

[6] it is foretold that he will be "Be not troubled in mind, O brother!" he said. "He of whom you told me, your elder Adalbero, has departed from the world, and, God commanding, it behooves you to be the pastor of that same list l, i.e. cathedral chapter." He indeed refusing, he says: "Why do you refuse the destination of God? If now you decline to receive and govern it, unshaken and undesolate, in tranquillity, you shall receive it hereafter destroyed and plundered, in disturbance, and shall govern and rebuild it with labor." But on the next day, without the leave of the Pope, on account of his sorrow for his deceased Lord, and lest he should be further constrained by his words, he went out of Rome, and revisited Augsburg, and found it just as the aforesaid Pope had predicted. Then Hilten was made successor of Adalbero, who nevertheless was not of such loftiness that he wished to apply him to his own service. But meanwhile his father being dead, returning he took up the care of his mother, remembering the precept of the Lord, saying: "Honor thy father and mother, etc." And so with such diligence he guarded and disposed her and all her affairs, as the strength granted him by the Lord sufficed.

[7] After fifteen years, Bishop Hilten ^m being dead, by the machination of his nephew, Duke Burchard ⁿ, and he is consecrated Bishop of Augsburg: and of his other kinsmen, presented to King Henry ^o, and the death of the Bishop being made known to his highness, it was besought that the episcopal power should be granted by him to the aforesaid Lord Ulric. But the King, beholding the lordliness [p] of his stature, and learning the knowledge of his doctrine, giving assent to their petition, took him into his hands in the royal manner, and honored him with the gift of the pontificate. These things being thus performed, returning from the King with cheerful mind, and arriving at Augsburg, according to the King's edict, with authoritative hand they accomplished for him the investiture of the bishopric. But the time of the Lord's Nativity following, on the day of the solemnity of the Innocents, his ordination was performed with the customary rite. Thence, coming home with prosperous return, and beholding the walls of the church everywhere thrown down, and all the buildings much dilapidated, as under the former Prelate, consumed by fire: fluctuating then with great anxiety of mind, he considered how he might most fittingly rebuild things so utterly destroyed, because the greatest part of the household had been slain by the pagans, and the towns burned and plundered. But the part of the household which remained was afflicted with the great labor of want. Architects being nevertheless procured, and a multitude of the household gathered, he began sagaciously to restore the ruins, and to arrange them sensibly enough, and, striving with great fervor of mind, that he might not cease to accomplish what he had begun.

[8] But when the Man of great sweetness had ardently fulfilled the begun work, The vision of Rambert. although his furniture was straitened, yet relying on divine assistance, and strove to adorn all the interior of that temple with every kind of adornment, as far as he could. And also frequently, with the sagacious edge of his eyes cautiously surveying within and without the positions of the church, complaining that the smallness of the not-lucid crypt and its meanness greatly displeased him, and professed that, if God should grant, he would place it more fittingly and more decently. And when the begun work seemed to grow enough, it seemed to a certain brother Rambert, in an ecstasy of mind, that he ought, as he was wont, to sing psalms with him, and meanwhile that Bishop Adalbero, in the northern part of the crypt, clad in the apparatus for Mass, appeared to him and beckoned him to come to him; but he, girt with a doubtful fear of his living and his deceased Lord, began, fearing, to gaze at him with his eyes: and being asked by him, "Why do you thus bend your eyes upon me?" But he answering said: "Behold, I see my elder Adalbero episcopally prepared for Mass, and calling me to him." And he: "Hasten," he said, "to fulfill his command."

[9] To whom coming to him, he said to him: "Rambert, tell your Lord the Bishop that he shall receive a reward from the Lord for the prayers and alms which he faithfully sent me; and tell him this sign, that Fortunatus [q] and I, in the next Supper of the Lord, the Lord granting, will sanctify the chrism with him, and that the work of this crypt is about to fall. Yet on this account he ought not to omit to study to accomplish it firmly hereafter. Admonish the brethren also to remember that without force and of their own accord they promised to labor for me with diligent and assiduous prayer, and that they have not done so, and if they do not amend this, let them know that they shall render an account of it in the sight of the Lord. And you shall daily sing one psalm for me without fail, and this I shall admonish you to amend." But the Bishop himself meanwhile, occupied with royal services, directed his course to the court [r], and there being long detained among the courtiers with due honor, and at length, salutary leave being asked, returned home [s], and found the work, whose completion he had hoped to behold, all utterly fallen and overturned, according to the aforesaid account of the aforesaid Rambert. Then indeed, more cautious foundations being laid, he accomplished it firmly.

ANNOTATIONS.

p. The Germans say this, "herrliche presents" i.e. lordly presence.

q. Velser thinks that here must be understood Fortunatus, Bishop of Poitiers; whom Paulus Diaconus, book 2, chapter 9 or 13, wrote to have been at some time at Augsburg; and the same Velser judges that it cannot be proved from the catalogues of bishops that some, I know not who, Fortunatus, as some will have it, was Bishop of Augsburg.

r. "Curtis" is the royal residence, the hall; the palace, household, and house of the Prince.

s. "Repedare" signifies to return, to draw back one's foot.

CHAPTER II.

Various apparitions, the death of the Emperor Henry, various virtues of St. Ulric.

II.

But on another occasion, when in the town called Waringa, Another vision of Rambert. early in the morning, according to the customary manner, he had striven to complete the psalmody with the same Rambert, the same brother began, with eyes turned back, to be moved timidly. And being asked by him, he answered, saying: "Behold, I see my elder Adalbero in the same manner as I saw him before, bidding me to minister to him at Mass." Who immediately rising, the doors being drawn back, withdrew from the church, until this vision should end. But another vision, which we learned to have happened, from many brethren telling in truth, we ought not to give over to oblivion. For when the religious man on the holy day of Easter zealously strove to perform the ministry of the Sacraments, a multitude of clerics helping, and a certain Heilric the presbyter being cantor, a right hand appeared with the right hand of the Bishop, sanctifying the Sacraments. But the Mass being completed, that aforesaid Heilric, following him into his chamber, fell at his feet, and more incautiously than he ought, in the presence of laymen, explained this vision. To whom he answering said: "It would have been more useful for you to keep these things silent than to speak them." But stupefied at this answer, he withdrew from him, and sat down in the porch which is situated before his chamber, and immediately his eyes began to pour out tears in great abundance, and remained in that effusion, until they were wholly deprived of the present light.

III.

[11] At another time, on the night preceding the holy day of the Supper of the Lord, St. Ulric endowed with divine favors as if in sleep he heard a voice speaking to him: "Bishop Ulric, know that you shall today receive guests." And awakened by the voice, he began to consider who those guests might be. But when he slept, he heard the words of one speaking to him: "The eyes of the Lord have beheld your prayers and your alms, and therefore you have been commended to your two predecessors, Fortunatus ^a and Adalbero, that they may assist you today and hereafter in these solemnities, as you celebrate the sacred mysteries, and may bless them with you." But morning being come, other ministries being performed, as is the custom, the orders of the ministers standing around, when he consecrated the Sacraments, he himself and certain of the more devout bystanders saw the right hand of the Lord consecrate the Sacraments with him, and impose the sign of the cross; to whom, because he knew them by the spirit, when they approached to receive the viaticum from him, he placed his finger upon his mouth, that they should keep silent about the vision, to whom also, afterward called to him, he secretly announced what had been said to him in the night, and commanded that, while he lived, they should manifest to no one either the things seen or the things secretly heard from him, if they wished still to have the present life. Also the miracles of a greater vision manifested to himself, I do not think it good to store away under silence. with visions, For on a certain night, when he had placed his body on his little bed to sleep, he saw St. Afra ^b in great comeliness, clad in a beautiful tunic and girded, standing before him, and saying to him: "Rise and follow me." And saying this, she led him out into the field which is commonly called Lechfeld ^c. For there he found St. Peter, Prince of the Apostles, with a great multitude of Bishops and other Saints, and of those whom he did not before see, and then by the nod of God knew well, holding a synodal conference with them, and disposing great and innumerable things, and legally judging Arnulf ^d, Duke of the Bavarians, still living, accused by many Saints of the destruction of many monasteries, which he divided into the benefices of laymen, and showing him two swords very lordly ^e, one with a hilt and the other without a hilt ^f, and thus speaking: "Tell King Henry; that sword which is without a hilt signifies a king who shall hold the kingdom without the pontifical benediction; but the hilted [one], him who by divine benediction shall hold the government of the kingdom."

[12] The aforesaid synod therefore being finished, the martyr of God showed him the places of the encampments, and endowed with prophecies. where afterward King Otto, still remaining, held a royal conference with the peoples of various provinces: where King Berengar of Lombardy, and his son Adalbert, with many Bishops presented themselves, and subjected themselves to their lord ^g. And he indicated to him the coming inroad of the Hungarians, and the places of the battle, and announced that, though laboriously, yet victory was granted to the Christians. This vision being performed, he sent him back, placed on his little bed. But he, returned to himself, considered, reverently bringing into his memory that saying of the illustrious Word-sower Paul, caught up to the secrets of the third heaven, saying: "Whether in the body, or out of the body," and the rest. But this vision was manifested by him to a few prudent men and familiar to himself. But afterward, going to the court of the king, he was subjected to his service in the usual manner, until King Henry ^h ended the present life. To Otto ⁱ therefore his son, exalted to the kingdom, he studied to impart in all things the same diligence of service and firmness of faith which he had shown to his father.

[13] His zeal for Adalbero, But at that time Bishop Ulric had the son of his sister Luitgard ^k, of good disposition, by name Adalbero, commended to a certain most learned master Benedict, a monk, to be instructed in the knowledge of the art of grammar and of other books. And when he, taught and educated by him in all the advances of good knowledge and discipline, had come to manly strength, immediately taken from the school, presented by his uncle the Bishop to the Emperor, and commended into the hands of his mercy, he attended to the royal service so zealously and becomingly, until his service pleased the Emperor well in ecclesiastical and secular affairs. For this diligence of his daily service it was certainly granted to his uncle St. Ulric the Bishop, that the aforesaid Adalbero, in his stead, should perform the hostile expeditions with the episcopal soldiery according to the will of the Emperor, and should dwell at the court of the Emperor in his stead, by the assiduity of service, for this cause namely, that it might be lawful for the aforesaid Prelate to be occupied with the service of God, and the guardianship of the flock committed to him, and the utilities of the Church, and prayers, and alms, according to his desire.

[14] the assiduity of prayers, But he, the more free he felt himself from secular cares, the more he strove to make himself more obliged in the will of God. The daily course indeed with the members of the chapter in the choir of the same chapter was cautiously observed by him, whenever other occupations allowed him to remain at home. Moreover, he was accustomed to complete one course in honor of holy Mary, Mother of God, and another of the holy Cross, a third of all Saints, and very many other psalms, and then the psalter every day, unless some unavoidable necessity hindered him. And he did not cease to sing daily three Masses ^l, or two, or one, according to the space of time, if bodily infirmity or some good study did not withdraw him.

[15] abstinence, mercy toward the poor, hospitality For many times he abstained from flesh, but nevertheless bestowed it abundantly on others eating with him. In his daily refreshments, when he sat at table with his own, the first setting-out of bread and food, for the greatest part, was, through some cleric to whom these things were committed, divided among the poor: except for those maimed and weak, who, walking on little cots and beds and stools, and on little wheeled beds, received in his presence their daily food of the best meats and drinks. But of the others none who took food in his presence, whether known or unknown, departed hungry or thirsty, unless sometimes it happened through the carelessness or stinginess of the ministers, against the Bishop's will. But guests, when they had come to him, were received with dancing and with such cheerfulness of countenance and mind, and provided for in all things, just as best suited them; knowing that in them he had received Christ, he saying: "I was a guest, and you received me." But the vassals ^m of the Emperor, going from him or returning to him, received with the highest honor, and enriched to such a degree, that no want wearied them or their beasts of burden in anything, and, the stipends necessary for their journey being received with them, they returned from him joyful. But monks and clerics and nuns visiting him, he loved after the manner of sons, and refreshed them abundantly with spiritual and bodily foods, and permitted them to remain with him as long as it pleased their will, and at the fitting time sent them away in all things cheered.

[16] But his clerics of the household, or the free of middle rank, the care of his domestics and subjects, or the more noble, he ordered to be nurtured and taught with the highest diligence, and whomsoever among them he knew worthy of honor, he made richer with offices and fitting benefices. But the laymen, subject to his dominion, always dwelt with him with all honor and gladness, fearing that no fraud of deception was done by him, but firmly believing and certainly knowing that whatever he had promised them, this, the Lord granting, he had abridgingly accomplished. But of the household committed to him, whoever had come before him, crying out that he was unjustly oppressed or despoiled, or in some way injured by his own Lord, to whom he had been granted in benefice, or by his fellow-servant, or by some other, he cautiously listened to his account, and where he knew it had been done unjustly against him, he firmly and forthwith commanded that the iniquity done to him be quickly amended, and did not omit [it] until it was accomplished. But the lawful right of the whole household, which it used for his predecessors, he permitted it firmly to hold, and permitted no man of any power dwelling under his rule to take this from it; and he consented to none of his ministers to exact from it anything but the right census from all places.

[17] To empty idleness he suffered his mind at no time to lie subject, the flight of idleness. unless he devised or accomplished something of utility, whether about the Church, which he found everywhere dilapidated, or about its adornment, or about the furnishings of the altars and of the clerics, and about the discipline of the canons, and about the school, and about the sustenance and salvation of the household; and how he might be able to gird with walls the city, which he found surrounded with unfit little ramparts and rotten wood, because in these times the savagery of the Hungarians raged in those provinces after the manner of demons. But all these things, while he treated them outwardly by the counsel of his faithful, yet, inwardly kindled with the heat of divine love, he most zealously hastened to associate himself with God by vigils and prayers and fasts and alms, always placing a woolen garment next to his skin, and following the rule of the monks. After Compline he never, at the petition of any man, took food or drink, consenting to the delight of his body. In the softness of a feather-bed he did not sleep, but rested on a mat ⁿ and on a coarse cloak or carpets placed under. In the night, at the first sounding of the bell, he rose, and completed the aforesaid courses with the greatest care.

ANNOTATION.

e. In German "herlich."

CHAPTER III.

Good works frequented by the Saint in the time of Lent.

IV.

[1] But with how great devotion he celebrated the time of Lent, discourse does not suffice me to narrate, but nevertheless it is not fitting for us to omit altogether those things which we saw. Lent piously passed, For the matin praises being completed, the first dawn of day shining, other prayers being completed, he began to sing the psalter, which being completed, and the litany completed, he firmly insisted on other prayers, until the bell should sound for the vigils of the dead, which being heard he immediately rose, and with the brethren celebrated the vigil and Prime. But Prime being completed, the brethren, in the usual manner, carrying the cross, he himself remaining in the church, meanwhile chanted a little abridged book from the psalms with other prayers, until the brethren should return with the Cross, and should have begun to celebrate the Mass of sacrifice, he himself first devoutly offering the sacrifice to God, humbly kissing the hand of the priest. But the Mass being completed, he completed Terce with the brethren. But the brethren going to chapter, he himself in the usual manner remained in the church, until the bell should sound for Sext. But the sixth hour being completed, he went around the altars with a "veni-a" penitential prostration, singing: "Have mercy on me, O God," and "Out of the depths": then at last he returned to his chamber to wash his face and to prepare himself for Mass. But the celebrations of the Masses being completed and Vespers chanted, he came to the little hospice of the poor, and washed the feet of twelve poor men, and gave to each of them from his little purse the price of one denarius. Thence returning, he sat down at table to dine, there reading was not lacking, nor a copious multitude of the aforesaid poor: the things set before him he took with joy, and distributed to those remaining with him with the greatest cheerfulness, remembering that saying of the Apostle: "For God loves a cheerful giver." For to each he offered what

he judged him most willingly to take. But the food being consumed, and all remaining with him being gladdened, at the fitting time he recited Compline, and moreover, other prayers being performed, he sought again the secrecies of his chamber with silence, and utterly avoided all conversation, except with God and his Saints, until the Prime of the other day was performed.

[19] In this manner he fulfilled the days of Lent, up to the day of indulgence, which they call Palm Sunday. On that day, early at dawn, he came to St. Afra ^a, if he had not remained there on the past night, sang the Mass of the holy Trinity, and blessed the branches of palms and of various boughs, and with the Gospel and crosses and banners fanones ^b, and with the effigy of the Lord sitting upon an ass, with the clerics and multitude of people carrying palm-branches in their hands, and with chants composed to the honor of that day, and with great pomp, proceeded, even to the hill which is called Perleich, and there there came to meet him the choir of canons with great beauty, and with the citizens who had remained in the city; and those who from the surrounding towns wished to join themselves to them there, to imitate the humility of the children and of the other peoples, strewing the way with palm-branches and their garments. These things being completed, the holy Man made to all a most fitting admonition about the passion of the Lord, often to such a degree that he wept, and by his weeping made many weep. The admonition being performed, all together praising God came to the chapter church, and there celebrated Mass with him, and thence all returned to their own.

[20] But afterward on these three contiguous days he was accustomed to hold a synodal conference, The synodal conference, because the canons ^c prescribe that councils of Bishops be held twice in the year, one on the XV Kalends of October, and the other in the fourth week after Easter; this he decreed to perform at this time, lest hereafter some obstacle should make an impediment to accomplishing it, and that in the Supper of the Lord, with the same multitude of clerics and people, the chrism and oil might be sanctified more fully and honorably. But on that day, at the third hour, all the clerics, clad in most solemn apparel, came into the church, and he himself, prepared in his own most glorious manner for the service of God, began most devoutly to perform the sacred mystery with them, and the Gospel being read through, and admonition made to the people, and the confession of the people received, he most humbly gave them indulgence, and, the whole synod offering the oblation according to order, most cautiously completed [it] up to the blessing of the chrism and oil. This he caused to be brought to him with great reverence, with crosses and with boys carrying them hidden under a little mantle, and with tapers, with verses composed for this ministry most beautifully chanted, and with a procession of twelve presbyters, who ought to persevere with him in their ministry even to the end of the Mass.

[21] the episcopal office; works of mercy. But it being duly brought to him, he most humbly received it, and asked the whole synod, that when he should make the cross over it in blessing, they too, with the same presbyters who were in the procession and assisting him, should not cease to bless [it], and asked the rest of the people to chant the "Our Father" with great humility. Which being blessed, and the people refreshed with the sacred viaticum, and Vespers completed, he came to the sacristy to dispense the chrism and oil to the clerics. These being dispensed, he came to the hospice of the poor, and ministered to them in the usual manner. But thence he walked into the church, and came before the sacristy, and there, new garments being brought by the chamberlain, clothed twelve poor men, and dispensed a little heap of the little purse to others, and on that day permitted none to go away empty from him, although a great multitude of them was present. Afterward he came to food, and all remaining with him being fed, after the example of the Lord he began to wash the feet of his disciples. And the washing being most becomingly performed with fitting antiphons and verses and lessons, he offered the best cups stored in his cellars sufficiently, with great charity and humility, and Compline being completed, he commended his members, wearied in the service of God, to the rest of his bed.

[22] But on the day of Parasceve Good Friday, the hours according to order being cautiously completed, How piously he passed the holy week the other courses being omitted, as in the Supper of the Lord, except those pertaining to that same day, early at dawn he hastened to complete the psalter, and the sacred mystery of God being performed, and the people fed with the sacred body of Christ, and, according to custom, what had remained being buried, again walking among the churches, he completed the psalter by chanting, and at the evening hour, without table and table-linens, in his chamber began to refresh himself with bread and beer, and commanded bread and beer to be shown to each who were with him according to their will. But on the most holy day of Saturday, the nocturnal offices being completed, and the psalter being read through with love, he entered the bath prepared for him, which he was never accustomed to use at that time, except on the Saturday before Lent, and in mid-Lent, and on that day. But the washing of his body being performed, and the preparation of his garments put on, he solemnly prepared himself for the sacred office, and destined the whole clergy to be prepared with him at the ninth hour of the day, and immediately the threefold litany being read through, and the taper sanctified, and the lessons and tracts finished, with the fivefold litany and with all honor he proceeded to the church of St. John the Baptist to consecrate the baptism, and three boys being baptized there by him, with the sevenfold litany he returned to the sacristy to prepare himself for Mass, the clergy meanwhile singing psalms in the choir. But the solemnities of the Masses being solemnly performed with Vespers, and the body of Christ dispensed, and the sacred garments laid aside, on that day, the table being set, he sat down to refreshment with a great multitude, and all being refreshed abundantly, with joy permitted them to return to their little dwellings.

[23] and the Easter feasts The most desired and most holy Easter day coming, after Prime he entered the church of St. Ambrose ^d, where on the day of Parasceve he had placed the body of Christ, a stone being set over it, and there with a few clerics completed the Mass of the holy Trinity. But the Mass being completed, the clergy meanwhile gathered in the porch ^e, situated beside the same church, clad in most solemn garments, he preceded, the image of Christ and the Gospel and tapers and incense being carried with him, and with a fitting salutation of verses chanted by the boys, through the atrium he proceeded to the church of St. John the Baptist, and there chanted Terce, and thence with antiphons, most fittingly composed for the honor of this day, he had come to the cathedral ^f in a most beautiful procession, two and two according to order walking together, to celebrate Mass. The Mass therefore being most devoutly and most religiously chanted, and all receiving the Sacraments of Christ and returning to their own, he came to food. There he found three tables, prepared with all adornment, one, at which he was accustomed to sit with whom he wished, and another for the members of the chapter ^g, the third for the congregation of St. Afra. The food therefore being sanctified, the flesh of the lamb and the little pieces of lard, blessed during the solemnities of the Masses, he dispensed to all, and then at last took food with them with all joy. For at the appointed time the musicians came, whose multitude was so copious, that they had almost filled the interval of the hall, standing according to order; and they performed three modes in their music.

[24] These joys being thus multiplied, the canons, the bishop commanding, he passed. receiving the charity drink and asking leave, meanwhile chanted one responsory of the Resurrection of the Lord. And this charity being completed, at the other table the congregation of St. Afra did likewise. But Vespers approaching, he commanded the cups to be joyfully offered to himself and to those sitting with him, and asked all charitably to drink the third charity, and that charity being received, the whole clergy together with gladness chanted the third responsory. Which being chanted, the canons rose, chanting a hymn, that fittingly prepared they might come to Vespers. But Vespers being performed, the Bishop with the guests and soldiers returned to his own dwelling to make all cheerful. But in the morning, which is on Monday, the whole clergy gathered at St. Afra, that, clad in most beautiful apparel, they might honorably receive the coming Bishop, because it was his custom that on that day he should there serve God with the solemnities of the sacred Masses, and after the solemnities of the sacred Masses were performed, should confirm with the sacred chrism the multitude of people gathered there. And these things being thus performed, he returned to the city, and there most devoutly celebrated the whole Easter week.

ANNOTATIONS.

CHAPTER IV.

He visits the monasteries and diocese: he consecrates churches.

The Easter solemnity being finished, when the necessity of some matter demanded How diligent that he should lawfully go to other places or to monasteries pertaining to the bishopric—Wuthinuvanc, Staphense, Fauces, Wissintesteiga, Heuvibach ^a, which he never granted into the benefice of laymen, except that of the exterior places pertaining to the same monasteries he had granted something to some one of that district in which the monastery is situated, that he might there have an advocate of the monastery, that the ecclesiastical goods might be defended by him; but he kept in his own power all the best things, for this cause namely, that he might have the faculty of visiting them and of remaining there, and of correcting the things which were necessary in the stipends. He sat therefore on a seat, set upon a carriage, hanging on iron from the little shoulders of a wagon, and with him one cleric of his chaplains, who chanted psalms with him all the days. Not for this reason, when at first he began to go in such a manner, as if he could no longer ^b ride a horse ^c, but that he might be separated from the peoples, lest he should be hindered from the chanting of psalms by their inept conversations. But he commanded some of his most prudent presbyters, and of the chaplains, always to accompany him, only that he might be able to perform the service of God daily with dignity. Likewise also of his vassals he wished always to have with him some most wise, if any business of ecclesiastical or secular affairs should come to him to be treated, that by their counsel he might always be ready to treat and rule cautiously.

[26] There were also always chosen from the household, who were guides for the drawing oxen, of the most vigilant pastor and cautiously watched him before and behind, on the right and on the left; to whom he daily caused so great an abundance of provision to be given, through himself and through his ministers, in his presence, that

it could suffice for a triple number of men. A most loving company of the poor also always went with him among his places, who, if they had the strength of riding, proceeded on most cautious pacers. But others went by those vehicles in which they were accustomed to proceed, with the carriages carrying the episcopal ministries; whose ^d little dwellings and all provisioning he himself cautiously disposed daily through some of his faithful. But he never remained idle in any of the aforesaid monasteries, unless he labored on the buildings of the church, or of the cloisters, or of other buildings, or of the walls, the furnishings being previously prepared and gathered: but he studied altogether to rule and arrange the life of the monks or canons serving God in that same monastery, and their stipends, and by no means permitted the right of the household to be dissolved. He did not omit also to impart the gifts of the Holy Spirit, where there was need, with the confirmation of the chrism.

VI.

[27] But when in the fourth ^e year, according to the constitution of the canons, having decreed to fulfill his ministry, for the sake of ruling and preaching and confirming, he performed his part to visit the diocese committed to him, an acceptable and necessary journey to the peoples, in the same manner as we said above, he sat on a seat set upon a carriage, and chanted psalms in the usual manner, imitating that eunuch who, reading the prophet Isaiah, sitting upon his chariot, went along the way, to whom, the Holy Spirit commanding, Philip was joined; who, being preached to by him and baptized, received the faith of the holy Trinity; judging for certain, that as much as he had withdrawn himself from human conversations, so much the nearer he might make himself to divine ones. But when he had arrived at those places where his councils had been announced, he was received with the Gospel and holy water and sounding bells and with as great honor as the strength of those who were gathered there afforded. But immediately, Mass being celebrated, sitting in council, he caused the people to be called before him, and commanded the more prudent and more truthful to be interrogated on oath, what in that parish had been worthy of amendment, and what sins had been committed against the laws of Christianity, that the deeds might be made known to him by a truthful report. But when he heard from them some things, transgressing the norm of rectitude, without respect of persons, according to the judgment of the clerics, he hastened to draw them back to the path of rectitude, as much as, Almighty God helping, he could, and most zealously to cut back with the pruning-hook of the word of God the ill-sprouted shoots of vices, lest the little twigs of evil seeds should have license to choke the crop of Christ committed to him, and to the diseases of vices he opposed the most fitting fomentations of amendments, but nevertheless according to the word of God saying: "Reprove, entreat, rebuke in all patience and doctrine." But those things which he found from them to be difficult and insuperable to his ministers, in his own presence, with the aid of all remaining with him, he strove to settle by a most cautious direction.

[28] But those things which he perceived could be converted from them, without the detraction of others, into a state of rectitude, visiting the diocese, he firmly committed to be accomplished by their government. But he, following the rule of his ministry, studied to impose the gift of the Holy Spirit, the confirmation of the sacred unction, on the people gathered there for this. But if, these things being yet unfinished, night, creeping on in the usual manner, came, lest any part of the sheep committed to him should be burdened with the detriment of the privation of the heavenly gift, lights being kindled, he strove to accomplish the things begun in the name of the Lord. But sometimes, when so great a contention arose about the opposers of justice, that, the day departing, the darkness of night was poured over the world, lest on that account the councils there ventilated should remain uncorrected, lights being kindled, he commanded the canonical rules to be read, that with the bolts of justice the mouths of the opposers might be stopped, and by just judgments all things might be consummated in the will of God. But when, the council or confirmation being completed, he returned to his little dwellings, he did not first taste dinner to refresh his body, before the alms were bestowed on the poor by that cleric to whom that obedience was committed. But to the weak coming with him, placed in his presence, he ordered abundant refreshment to be set. But on certain days he arranged to hold chapters with the clerics, in those places where the archpresbyters thought these could most fitly be done, and where they judged him to be freer from other worldly councils.

[29] amending morals, The clerics being gathered before him, the archpresbyters and deans, and the best whom he could find among them, he cautiously interrogated, how the daily service of God was fulfilled by them; and how the people subject to them was ruled by them in the zeal of preaching and teaching; and with how great care infants were baptized, the sick were visited and anointed; the bodies of the dead also, with how great compassion they were delivered to burial; how, from the tithes and oblations of the faithful, the poor and weak were refreshed; whether they succored widows and orphans in all necessities, and with how great zeal they ministered to Christ in guests and strangers; whether they had women secretly introduced with them, and thence fell into the crime of suspicion; whether they followed hunts with dogs or hawks; whether they entered taverns for the sake of eating or drinking; whether they had base jests in use; whether they loved drunkenness and revels beyond measure; whether they served quarrels and contentions and rivalries; whether they took part in secular nuptials, or whether any of them had unbecoming occupations in habit; whether on the Kalends, after the manner of their predecessors, they came together to the appointed places, and there completed the accustomed prayers, and revisited their churches from time to time; whether they had rendered obedience to their masters, and studied to remain devout and apt in all their ministry. But an answer being made to the interrogations, and the reason of the truth perceived; to those standing in rectitude he gave the grace of most sweet consolation, and admonished them by pleasant conversation not to deviate thenceforth from the little norm of justice. But the wanderers, going along the byways, he terrified with fitting rebukes, and commanded that afterward they should omit their wonted vices.

VII.

[30] But of those who had properties in his bishopric, and consecrating churches whoever of the religious, for the love of Christ, desired to build a church, and had built it with leave granted by the same holy Bishop, and asked its consecration to be done by him at a suitable time, he most fitly gave assent to each one's petition, if forthwith he did not delay to give the lawful dowry of the consecrated church in lands and bondmen into the hand of his highness, in the sight of his citizens and truthful witnesses, lest afterward the truth of the deed done should be obscured, on this condition also, that the rights of the other surrounding churches should in no respect be diminished on account of that new one. And the consecration being performed, and the dowry handed over, he committed the care of the altar to the priest there approved, and firmly committed the advowson of the church to the lawful heir, a cloth being imposed. He did not demand the offering of any gift, unless the priest of that same church, for the sake of his honor and his good will, freely obtained that he receive something.

VIII.

[31] But at a certain time, obeying the precepts of Jesus, when in the district ^f of Allgäu he had decreed to fulfill the named office of his ministry, by consecrating. there came certain men of that same district to him, lamenting and saying: "Our fathers, on their own property, which they left us, built of stones and mortar and wood a little edifice, which they wished to be dedicated to God and his Saints, and that they might there deserve to hear the celebration of the sacred offices, because this place is situated in the great waste of the wilderness, but on account of the difficulty of the way and the poverty of their substance, they could never bring in a Bishop to consecrate the aforesaid little edifice." These things being heard, the Servant of God said with cheerful countenance: "Can you now for the time procure the things which are necessary for the consecration of a church?" who, relying on the consolations of their friends, answered, "We can." To whom he says: "Sending before a cautious guide of the way for me, go on ahead, and arrange the things which are to be arranged; behold, your necessity being succored, I shall arrive there, and, God helping, will consecrate the church." But on the next day, the consecration being performed, the citizens themselves, offering gifts according to their means, came before him: which seeing, smiling he said: "Not for the love of any gift, but that I might consult your necessity, and that the service of God might be multiplied in this place, I came hither; these things offered to us, keeping for your utility and growing in the service of God, remain in peace." Saying these things he departed, and of the roughness of the way made no complaint except as if rejoicing.

ANNOTATIONS.

CHAPTER V.

How frequent and powerful St. Ulric was as an exhorter in spurring his subjects on to virtue.

IX.

Insisting on these zeals of good works, he spiritually refreshed all dwelling with him with most kindly exhortation, teaching not only in words, His own effectively but also in works, that everyone should perfectly love the Lord with all his strength, and prefer nothing to his love, and honor his neighbor as himself, [his] father and mother; moreover, all men of good will, of whom the angelic multitude sings, saying: "And on earth peace to men of good will"; but resist the malign in all their evil acts, according to the holy prophet David, saying: "The malignant one is brought to nothing in his sight, but he glorifies those who fear the Lord." What each did not wish for himself, he should not do to another; he should frequently visit the churches of God with devotion of mind and humility, and with oblations, and there, with the shedding of tears, both for the remission of his sins, and for all his just necessities, take care to beseech God; he admonished them moreover to ask indulgence for their enemies, according to the Lord's prayer, saying: "Forgive us our debts, as we also forgive our debtors"; and according to the Gospel: "So also my heavenly Father will do to you, if you do not each forgive his brother from your hearts." And again: "Forgive, and you shall be forgiven." They should hasten to present the tithes of all their labors to the Lord and his Saints, and to the churches to which they are assigned, with great care, lest they fall into the guilt of Cain the fratricide: he admonished them also to venerate most devoutly the Lord's days and the other solemnities in the year, not only in abstinence from servile works, but also from all vices; that everyone should assiduously receive the Eucharist, and before receiving show himself purged, and after receiving strive to keep himself clean.

[33] he spurs to virtue, The days of Lent and the other fasts anciently established, and newly found by consent, he admonished to be kept by all with all devotion, to make denial of self and to follow the footsteps of Christ, to chastise the body, not to love delights, to refresh the hungry and thirsty with food and drink, to offer garments to the naked, to visit the sick and those set in straits, to grant little dwellings to the needy and wandering, and to offer the things which are necessary for the love of Christ, and orphans and

widows in tribulations to visit, and in all their necessities to succor; not to retain malice in the heart, and not to provoke anyone to anger by words, to lay aside wrath, and to leave vengeance to the Lord, to render to none evil for evil, nor to exasperate by any injury, not to curse back those cursing, but rather to bless, and to sustain persecution for justice, to recall those discordant and having enmities among themselves to the concord of unanimity, to resist those resisting God, and to offer aids to those warring for him with faith, [and] to be ensnared by the scandal of none of the eight principal vices, which infest every kind of men.

[34] being proposed But to those asking what the eight principal vices might be, he answered, not only those, but also those who still remain in hesitation, what the eight vices are, saying: "^a The first is gastrimargia ^b, that is, the gluttony of the belly, with its offspring, revelry and drunkenness. The second is fornication, with its offspring, base speech, scurrility, jests, which are also foolish talk. The third is philargyria ^c, that is, avarice or the love of money, with its offspring, lying, fraud, theft, perjury, appetite of base gain, false testimony, violence, inhumanity, voracity, and rapacity. The fifth [is] anger with its offspring, rancor, faint-heartedness, bitterness, despair. The sixth [is] sloth with its offspring, idleness, drowsiness, importunity, restlessness, wandering, instability of mind and body, verbosity, and curiosity. The seventh [is] cenodoxia ^d, that is, vainglory with its offspring, contention, heresy, boasting, and presumption of novelties. The eighth [is] pride with its offspring, contempt, envy, disobedience, blasphemy, murmuring, detraction, enmity." But he called him blessed who did not stumble in these fetters of the vices. But he admonished them cautiously to perceive with the ears of the heart the eight most well-known beatitudes, enumerated by God in the Gospel, and firmly to implant them in the inmost thoughts, that in the time of temptation the strength to pluck them out may not be granted to the malign spirits, but everyone may be raised up to the hope of heavenly desires by their consolations; and always day and night to render manifold praises and thanks to the Lamb of Almighty God, Christ, taking away the crimes of the world, with all desires and all strength; because he is worthy, by his incarnation and nativity, and baptism, and crucifixion, and burial, and resurrection, and ascension, to loose the seals of the seven-sealed book, shown in a vision to the holy John the Apostle in the island of Patmos.

[35] But intently and earnestly he asked the good will of all in common: by the division of the chief sins if there were any who felt that in themselves the crop of any virtues had grown up, they should apply it not to their own merits, but to the mercy of Almighty God, lest suddenly it should be killed in them by the hail of boasting, but by timely maturity, the Holy Spirit protecting, it might be placed in the barns of Christ. To guard the mouth from evil or depraved speech, willingly to hear the holy lessons, to confess their past evils daily to God in prayer with groaning and tears, and thereafter to amend them, not to accomplish the desires of the flesh, to break their own will, to obey the precepts of the priests, even if they themselves, which God forbid, act otherwise, imitating those of whom the Lord says: "For they say, and do not." He admonished them to love chastity, to hate no one, not to have envy and jealousy, not to cultivate contentions, to hate elation, to venerate the elders, to love the younger, to have the fear of the Lord in heart and mind without intermission, to believe that the eyes of the Lord see all things, and his ears hear all things, the Psalmist saying: "Behold, the eyes of the Lord are upon the just, and his ears unto their prayers; but the countenance of the Lord upon those who do evil, that he may destroy their memory from the earth."

[36] But the day of his death and the day of the last judgment, and by punishments in which the Lord is about to say to those who hasten daily to refresh and clothe and visit him in his poor, who from evil hearing shall not fear, that word: "Come, ye blessed of my Father, etc." But to those neglecting these things, and not ministering to God in his members: "Depart from me, ye cursed, into the eternal fire, which is prepared for the devil and his angels," he admonished them to have ever before their eyes as suspect and to be feared, and to behold most often with the eyes of the mind the pains prepared for the cursed, and that most evil place, which is ever without refreshing, and without splendor, and without sweetness, and shall be without end, where their worm dies not, and the fire is not extinguished, where weeping and gnashing of teeth is ever heard without intermission, where the burning flame shall ever be renewed by the machinations of the devil, where the hope of consolation is not at all had, but from hour to hour sadness is increased, because they cannot find an end of their remaining; but with those to whom they ministered in this world, they persevere in straits without end.

[37] But to the blessed of God, and placed at his right hand, and by the rewards of merits, how great joys and dancings ever remain, as far as it is possible for human minds, one ought to consider, of whom it is written, that "eye has not seen, nor ear heard, nor has it ascended into the heart of man, what God has prepared for those who love him." Where the hymn-singing choirs of angels shall shine with unspeakable brightness; where the loftiness of the patriarchs, rewarded with worthy honor, shall rejoice; where the truthful order of prophets, their prophecies being wholly fulfilled, ceases not to give thanks to God; where the judging choir of the Apostles, the reward before promised being received, shall exult perennially; where the martyrs, crowned with the palm of their martyrdom, enjoy eternal consolation; where the confessors, their rewards being multiplied, persevere in the praises of God; where the virgins abound with the retribution of the hundredfold fruit, and the widows are honored with the restitution of the sixtyfold fruit; where the monks, from the resignation of all secular things, with those hungering and thirsting for the justice of God, their desires being fulfilled, being satiated, shall not cease to insist on the praises of God; where the penitents, the burdens of their offenses being laid aside, praising God without end, rejoice together; where the children, following the lamb in white robes under the throne, harmonizing with the Angels, cease not to praise God by singing; where the most glorious virgin, Mother of God, Mary, exalted above the choirs of angels, is beheld, gladdening all with inestimable brightness and comeliness; where the just shall shine as the sun, and all the Saints shall, rejoicing, see their Creator and the Creator of all creatures, in his brightness face to face, taking away from them all fear and all sorrow and sadness and all adversity.

[38] with so many and so great [rewards.] In that kingdom the light of the sun and moon and stars is not necessary, hunger and thirst shall harm none, cold or heat shall weary none, infirmity and pain shall come to none, the misery of coming old age shall not be feared, but just as on the day of judgment the bodies of the dead shall rise in the measure of the age of the fullness of Christ, in that same capacity and beauty also shall they remain. Nuptials shall not be celebrated there, and the progeny of men shall not afterward be multiplied, but the completed number of the just is not diminished, but shall be kept without end in joy. It no longer fears the treacheries of the devil, it shall no longer need indulgence of sins, just as the Angels shall remain in the capacity of their first condition, so also men after the resurrection, equal to the angels, in sobriety and immutability persevere in the city of our God, built on his holy mountain, which is said to be adorned and founded with 12 precious stones, whose names and order the holy John, Apostle and Evangelist, enumerates in the Apocalypse: there he says the jasper is placed in the first foundation, which they say puts all phantasms to flight, in which the greenness of faith is designated; the sapphire in the second, which designates the hope of heavenly beatitude; the chalcedony in the third, which figures the flame of internal charity; in the fourth the emerald, which figures the strong confession of the same faith amid adversities; in the fifth the sardonyx, signifying the humility of the saints amid virtues; in the sixth the sardius, in which the gore of the holy martyrs is expressed; in the seventh the chrysolite, in which the spiritual preaching amid miracles is figured; in the eighth the beryl, in which the perfect working of the preachers is signified; in the ninth the topaz, in which their ardent contemplation is shown; in the tenth the chrysoprase, which signifies alike the work and the reward of the blessed martyrs; in the eleventh the jacinth, which figures the heavenly raising to the heights, and, on account of humility, the descent to human things; in the twelfth the amethyst, which designates the memory of the heavenly kingdom ever in the mind of the humble.

[39] This placing of the 12 stones figures the firmness of the Apostles, An allegory from the 12 stones of the Apocalypse. who are placed in the foundation of the Church, as the Savior of the world said to blessed Peter: "Thou art Peter, and upon this rock I will build my Church." Saying these things to Peter, he made known to all the Apostles, that upon them his Church was to be built, "whose sound went out into all the earth, and their words unto the ends of the world." If the Apostles are the foundation of the house of God, and all Christendom ought to remain the building of that same temple, the Apostle saying: "The temple of the Lord is holy, which you are, and you are the building of God," and the rest. Let us all study with all our strength to join ourselves to the builder and inhabiter, that, our teachers being placed in the foundation, we may deserve, he granting, to be built up upon [it], that, placed among the elect stones, and joined to the aforesaid orders, we may be seen to be, that, seeing our creator and redeemer, the judge of the living and the dead, face to face, we may deserve to praise him with them through the infinite ages of ages. Amen.

ANNOTATIONS.

CHAPTER VI.

The Saint's virtue proved by hardships, the plundering of the city of Augsburg, the punishments of the plunderers.

When far and wide the fame of his goodness was spread, and the devil saw him standing on this summit of virtues, he strove by every kind of cunning of his malice to plunge him into some abyss of difficulty, The virtue of St. Ulric and to hinder him from his begun good works. But in these times Luitolf, son of Otto ^a the glorious king, was Duke of the Alemanni, to whom his father had before subjected by oath all the peoples of the regions subject to his dominion, after the end of his life. But the uncle of the same Luitolf, Henry, brother of the King, was Duke ^b of the Noricans ^c: who indeed, on account of the borders of the regions, at the persuasion of malign men ^d, began to exercise quarrels and contentions among themselves. And when the king could by no means recall them to concord and peace, he opposed himself to his son, and is turned to the aid of his brother. But when his son strove to resist him with all whom he could gather, and endeavored to make him an exile from royal power, Henry, the aforesaid duke, the city of Regensburg and the whole region of the Noricans being committed to Arnulf ^e the Count Palatine, and to his other faithful besides, went to the King. But he there making delay, the aforesaid Arnulf with a multitude of people fraudulently subjected Regensburg, with the other cities, and with a frequency of peoples,

and with all whom he could, to the power of Luitolf. Which being learned, the King with his brother Henry invaded Bavaria in hostile manner, to restore him to the honor of his former power.

[40] and his constancy, But the aforesaid Prelate Ulric, whose firm stability of fidelity was never separated from the aid of the King, learning these things, a part of his vassals being left in the city of Augsburg, and his other affairs being disposed, with whom he could, the carriage-vehicle being given up, riding into the service of the king, sagaciously came into the region of the Noricans, and, the tumult ^f being prolonged, could not fitly have the possibility of returning. But the aforesaid Arnulf meanwhile, a multitude being received, went to Augsburg ^g, and despoiled [it] of all the things which he could carry off with him, and, certain soldiers of the Bishop being seized, carried them back with him to Bavaria. But the King, when he had returned from the region of the Bavarians, and the Bishop wished to return to his own, did not trust that he could defend himself in the city of Augsburg with a small multitude, because almost the whole bishopric was being divided into the benefice of strangers by Luitolf and his followers: but the soldiers of the Bishop, some seized, some indeed by wicked solicitation separated from him, some by plunderings brought into poverty, so that they could not be an aid to him according to his will. But those who remained with him, strengthened by their conversations, entered upon a wholesome counsel, that, the city of Augsburg being left, they should build the castle which is called Menichingen, and there study to defend themselves from their adversaries.

[41] by hardships Then indeed for only one night he remained shut up in the city of Augsburg, on the next day he immediately went to the aforesaid castle, which was, both within and without, deserted, without any buildings. Although the winter was certainly hard, yet in that place, in tents and huts hastily set up, they waited, until, the household being gathered, they surrounded the castle with wood, and within, according to their means, set up fitting buildings. And so Arnulf and all who were with him, everywhere contradicting the royal power, learning these things, sent legations, saying that if he wished to have the safety of himself and his own, he should without doubt not delay to subject himself to the power of Luitolf, and to desert the aforesaid castle with his own; because at that time in the whole region of the Swabians none remained in the aid of the King, except Count Adalbert with those subject to him, and Theodpald ^h, brother of the religious Bishop, and therefore they judged that by their decree he could in no way acquire the strength of resisting. But he, using a wise counsel with his own, by various promises and most humble answers, and sometimes hostages being given, and again received back to himself, in every way mitigated their angers and blockades, until, the castle being built and the ramparts renewed, he judged that in the fortification of that place he could defend himself with his own from their savagery. But when the respite of answering by reasonings could no longer be prolonged, then he openly confessed that, as he had begun, he wished to persevere in the will of the King.

[42] Then the aforesaid Arnulf, son of Duke Arnulf, being proved, a multitude of those ill-omened men being gathered, who before had plundered the city of Augsburg, and of others in whose aid he then trusted, wished, the castle being besieged, to subject the venerable Bishop, compelled by force, with his own, to the dominion of Luitolf. This matter being learned, the Bishop, on the contrary, legates being sent, much money being promised, entreated that, they returning, it might be permitted him to remain in peace; but if, peace being refused, he was unwilling to return, he commanded those same legates to constrain his parishioners with the bann of Christianity, lest they should presume in any way to invade the places of holy Mary, situated in his bishopric. But they, the money being refused and the bann of Christianity set aside, were unwilling to omit the things ill begun; but for their own extermination, on that Lord's day ⁱ, on which it is the custom of the clerics before Lent to eat flesh, and thenceforth to avoid [it] until the holy time of Easter, they invaded in hostile manner the estate of holy Mary, and besieged the Bishop. But he, studiously remaining in the service of God day and night, fear being cast off, trusting in God, counting their blockades for nothing, had firmly persevered in the predestination entered upon.

[43] But when this blockade was learned by Count Adalbert ^k and Theodpald the Bishop's brother, and preserved a phalanx of people being gathered, on the first day of the Lenten time, which is Monday ^l, early at dawn they invaded the camp of the enemies. But they, not thinking before that this could be done, were found unprepared for battle, and, struck with sudden fear, the spoils being left, sought to escape the enemies by flight. But they, following them, seized Hermann, the brother of Arnulf, killed some in the camp, and some indeed, following them further, slew. But the greatest part of them being slain and the rest put to flight, none of them took confidence to defend himself, except one by name Egilolf, who fleeing inflicted a slight wound on the arm of Count Adalbert, of which wound ^m also he Adalbert died: his wounder too was immediately killed by Luitpert, vassal of Adalbert. But very few of them, bruised by blows and wounded in various ways, yet scarcely escaped the peril of death on that day, their horses carrying them off. But some of them, the frost miserably constraining, naked, in despair of life, sought again their own little dwellings. But the body of Adalbert, slain in the will of God, the reverend Bishop carried to the city of Augsburg, and honorably commending his soul to God, buried it in the church of holy Mary. For none [*] of those who before had claimed for themselves the spoils of the city of Augsburg, to the injury of the holy Mother of God Mary, escaped unpunished, except those who did not delay to redeem themselves with their own goods, with the indulgence of the reverend Bishop.

XI.

[44] One of these, tearing his own hands, his neighbors telling in truth, having lost his senses, breathed out his spirit. But another, with a book carried off from the city of Augsburg, procured for himself a horse pleasing to him, Sacrilegious plunderers, punished. and led it with him into his house, and showed it to his wife and said: "It pleases me better to have this beautiful horse than to leave in Augsburg the book with which I procured it." To whose words his wife answered, saying: "It would perhaps have been useful for you, if your hand had not unjustly touched this book." But meanwhile he, stroking with his hand, touched the horse on the hind parts, and immediately, struck by it, died. By these new and unforeseen disasters, and many other fearful things wrought upon the guilty, learned by the multitude of the people, great fear seized those who knew themselves to be guilty of the aforesaid plundering of the city of Augsburg, not only those who came thither, but also those who received anything of the things unjustly acquired by them, and therefore, converted to penance and lamentation, with worthy amendment and restitution of the things carried off, and with the earnest entreaty of the Bishop's indulgence, they studied to make peace with Christ and with holy Mary his mother. But not much after, the aforesaid Arnulf, who had presumed to invade the goods of holy Mary in hostile manner, and remained incorrigible without penance, the city of Regensburg being besieged, went out prepared for battle, and was immediately killed in the moment of the tumult. A certain man also of the bishopric, which is called Eichstätt, carried thence to his own property a part of a most vile table-cloth ⁿ, and immediately seized by a demon, could find no place of hiding from it, neither in the church nor outside the church, nor sprinkled with holy water, but the demon seemed ever to remain beside him, until, returning to Augsburg, he carried back the thing unjustly snatched thence, and asked the Bishop to lay scourges on him with rods for the name of Christ, and moreover to grant indulgence of the aforesaid fault, and thus freed from the demon, saved, he departed.

ANNOTATIONS.

* "enim" [for] for "autem" [but].

CHAPTER VII.

Peace reconciled between Otto and Luitolf, the slaughter of the Hungarians, the funeral rites paid by St. Ulric to his brother and nephew, the tomb built at St. Afra's.

XII.

Not to withdraw myself long from the reckoning begun, it pleases [me] to draw back my pen from the enumeration of the cities besieged on both sides, and of the wars raging everywhere, Emperor Otto and Luitolf and of the vicissitude of various strewings ^a, but rather to review how the Almighty Lord, through the merits of his servants, deigned to free his people, lest by the machinations of the devil it should come to its own destruction. When King Otto was in Alemannia, on account of those who with Luitolf, his son, wished to contradict the dominion of his royal power, dwelling with his army beside the river which is called the Iller ^b, in the field of the town which is called Tussa ^c, and there his often-mentioned son Luitolf came with another army to meet [him], to fight against him, and they were joined in such nearness, that, held by no hope of ambiguity, they remained in the multitude of both parties, unless battle should be joined by them; then Ulric the Bishop, beloved of God, trusting in God with all confidence, taking with him Hartbert ^e the religious Bishop of the church of Chur ^d, began to make legations between them, and to entreat for the concord of peace, and lest the people, which was committed to them by God to be ruled, should for their guilt be led to destruction. But God granting, the two minds of both, namely of the father Otto and his son Luitolf, turned to gentleness by the profitable admonition and doctrine of the venerable Bishops, agreed upon a covenant of peace ^f between themselves, and, the whirlwind of war being mitigated, returned to their own in peace.

[46] But so great fatigues of the aforesaid tumults being then overcome, reconciled by the effort of St. Ulric. they judged that they could rest some space of time in peace. But certainly immediately in the next year, which is the year of the Incarnation of our Lord Jesus Christ 955 ^g, so great a multitude of Hungarians burst forth, as ^h of the men then living

no one professed to have before seen such in any region, and, laying waste, occupied the region of the Noricans from the river Danube even to the black forest, which pertains to the mountains, and when it crossed the Lech, and occupied Alemannia, burned up the church of St. Afra, and plundered the whole province from the Danube even to the forest, and burned the greatest part with fire even to the river Iller, but besieged the city of Augsburg, which then, surrounded with low ⁱ walls without towers, was not strong of itself. But the holy Prelate had a very great multitude of the best men placed with him within the enclosure of the city; by whose agility and daring the city, strongly fortified, God helping, stood firm: who, when they saw the army of the Hungarians surround the city to storm it, wished to go out to meet them; but the Bishop not consenting to this, commanded the gate, where the greatest entrance for entering remained, to be firmly shut. But the gate ^k of the eastern side, whence one goes to the water, was so occupied in battle by the density of the Hungarians, the Hungarians threatening Augsburg, that they judged that they could immediately enter, for the soldiers of the Bishop, fighting manfully before the gate, resisted them, until one ^l of the Hungarians, who preceded the rest in fighting, and by whose leadership and going-before they had the greatest confidence of fighting in that hour, being killed fell dead: the rest at length, when they saw him fall dead to the ground, snatching him with great cry and lamentation, returned to their camp. But at the hour of battle the Bishop, sitting upon his horse, clad in a stole, not fortified with shield or cuirass or helmet, the javelins and stones running about everywhere around him, remained untouched and unharmed. But the battle being finished, returning, he went around the city, and commanded the engines of war to be fittingly placed around the city, and to be built throughout the whole night, and the ramparts, as much as time allowed, to be renewed. But he, passing the whole space of the night in prayer, roused the religious women gathered in the city, that one part of them, with crosses, devoutly crying to the Lord, should go around within; and the other part should most zealously, prostrate on the pavement, entreat the clemency of the holy Mother of God Mary for the defense of the people, and for the liberation of the city. But he himself indulged his body the smallest little part of the night before the matin hour for the rest of sleep, that, the matin praises being completed, dawn first breaking in, it might be lawful to offer to God the host of the saving sacrifice.

[47] to the extermination The sacred ministry being performed, he refreshed all with the sacred viaticum, and by humble admonition persuaded them that, persisting in the right faith, they should not doubt to place their hope in the Lord, promising them every kind of consolation, and announcing the words of David the psalmist, saying: "If I shall walk in the midst of the shadow of death, I will fear no evils, for thou art with me." But the Bishop's saving admonition being performed, when the beam of the radiant sun first irradiated the breadth of the earth, the army of the Hungarians, in unspeakable multitude, surrounded the city on every side to storm it, bearing various instruments for the taking down of the walls. And when they were everywhere ready for battle, and all the battlements of the city had been full of those resisting, certain of the Hungarians, threatening others with whips, compelled them to fight, and they, seeing so great a multitude of those resisting them on the battlements, so terrified, did not dare to join themselves to the walls. Meanwhile, when they were within and without prepared for battle, Perchtolf, son of Arnulf, from the castle called Risinespurch, came to the King of the Hungarians, announcing to him the coming of Otto, the glorious king. Who, when he heard this, commanded his trumpet, known to all the army, to sound, at whose sound the whole army left off the battle of the city, and hastened to join itself to the conference of their king, who with them, a plan being made, God granting, ceased from the battle of the city, and began to go to meet the glorious King, on this reasoning, that, he with his own being overcome, returning as victor, he might freely have the city and the whole kingdom. To King Otto coming, Count Dietpald, the Bishop's brother, with the rest ^m who were in the city, going out by night, came to meet him.

[48] The King therefore, when he had perceived so great an army of the Hungarians, routed and utterly destroyed by Otto. judged that they could not be overcome by men, unless Almighty God should deign to slay them, trusting in whose aid, and strengthened by the consolations of his princes, he began to wage war manfully with them, and when with mutual slaughter they had fallen on both sides, and those being killed who were predestined by God to slaughter, a glorious victory was given to King Otto by God, to whom nothing is impossible; so that the army of the Hungarians, turned to flight, no longer had strength to fight, and although an incredible number of them had been slain, yet so great an army of them still remained, that those who from the battlements of the city of Augsburg beheld them coming, judged them not provoked by battle to return, until, passing by the city, they perceived them hastening to seek again the further shores of the river Lech. But the King with his own, following them, and killing those to whom he could join himself, at the evening hour of the day came to Augsburg, and there passing that night with the Bishop, and making him a great revelation of consolation, concerning Dietpald his brother, who was slain in the battle, and concerning his other kinsmen, slain there, honored Rihguuin, son of Dietpald, with the counties of his father, and to the faithful aid of the Bishop, in whatever he knew his desire, restored a worthy reward. But morning being come, following the fugitive ranks of the barbarians, he revisited the region of the Bavarians, and swift legates being sent, commanded all the ferries and fords of the rivers to be watched for their slaughter, which also was done. But they, coming thither by night, some of them were plunged into the rivers by those who were in the boats, some were killed; but those who reached the shore were slain by those who watched the shores; no way, and no byway could be found by them, but that in every place the vengeance of the Lord remained manifestly upon them, so much so that not after many days ⁿ their kings and princes, seized and led to Regensburg, to the ignominy of their nation, with many others of their fellow-countrymen, they hung on the gallows ^o.

XIII.

[49] But King Otto, holding his power in God, confirmed his brother Henry in the kingdom with authoritative hand [p], St. Ulric pays the funeral rites to his brother and nephew, and himself returned as victor into Saxony, as he was wont. But the venerable Bishop Ulric, when the King departed from Augsburg, went to the places where the battle was fought, seeking the aforesaid Deitpald his brother, and the noble Reginbold, son of his sister [q], and finding them, led them to Augsburg, and in the church of St. Mary before the altar of St. Walburga the virgin, faithfully buried both in the seat of one tomb [r]. These things being thus performed, as has been touched before, the Bishop, although he had been wearied by many adversities, as best becomes everyone hoping in God, taking on the effect of good consolation, began to treat with his own, how he might most fitly overcome the impending losses. he sustains the clerics, First, how he might sustain the plundered congregation of clerics, to fulfill the daily ministry of the service of God in the Church: for he knew that they had no food, and therefore with those things which he himself, thus plundered, could have, and which were sent and assiduously offered to him by well-wishing peoples, he caused them to eat and drink in his presence according to his means, and stabilized them with every kind of aid, until they themselves tempered the misery of the plundering, and their places, by renewed labor, brought the subsidy of sustenance; but the places burned with fires and, the crops being consumed, reduced to desolation, he commanded to be renewed by zealous labors in the fields and in the buildings, but the vigor of the household thus began to obey his command, and at the fitting time, by the use of utility, restored [it], as much as possibility sufficed.

[50] He meditates restoring the church of St. Afra, But the church of St. Afra, which had been burned by the pagans, was not yet rebuilt, but a hut roofed with shingles [s] defended the altars from rains and inclemencies: the tomb of Bishop Simpert [t], situated in the choir beside the steps, still remained without a roof, of whose covering being admonished in a vision, he covered [it] with woods joined by art in the manner of a lid. But not much time after having elapsed, he was again admonished, that he should not delay to rebuild the house of St. Afra. Concerning whose restoration, when he very often treated how it might most fittingly be done, and how, under the placing of a crypt, he might most fittingly adorn the eastern side of the church, and no effect of certainty crept into his mind, by continual prayers and fasts with his domestics and religious presbyters, he began most devoutly in secret to beseech the mercy of God, that the place might be shown him in which the body of St. Afra had been placed, and whether it were right to build a crypt in that place where his will was pleased.

[51] and builds a tomb for her. That his prayer and fast might without doubt come to the ears of the Lord, according to the song of holy David the prophet: "Behold, the eyes of the Lord are upon the just, and his ears unto their prayers," on a certain night St. Afra appeared to him in a vision, and showed the place of the placing of her body, as it is written in the writing of her passion [u], in a church [x] at the second mile from the city of Augsburg. But she forbade the crypt to be made in the predestined place, on account of the relics of the Saints which in that place, in rest, ought to await the day of judgment. Well taught by this revelation what he ought to do; the walls thrown down for the greatest part by the fires, he caused to be rebuilt with great haste, and to the former height he added the measure of one cubit, and with a fitting crypt adorned the western part of the church, over the buildings, cautiously measured in his presence, he commanded timbers to be cut and brought with the highest zeal, and did not delay, until he covered it wholly with tiles, and within clothed the edifice of the church with paneled ceilings, adorned it with lucid painting, and caused the ornaments of the church, which on account of the barbarians had been carried into the city, and kept in the mother church, to be restored.

ANNOTATIONS.

i. That is, low.

p. That Henry was before the Hungarian battle restored by his brother Otto to the duchy of Bavaria; but after the victory departed into Saxony, Velser observes from Widukind; and that Henry died in the same year 955, from Regino and Contractus.

q. That this was the son of his sister Luitgard, you have in the preliminary Commentary, number 4.

r. That is, of a sepulchre, from the Greek τάφος.

s. That is, with shingles, as is noted in the margin of the life published by Velser. Perhaps with tiles or sods.

t. Of Simpert it will be treated on the 12th day of October.

u. Velser published it. See the new edition from page 477.

x. Gather from a marginal note in Velser, that his autograph had, in another hand, at the margin, "from the place where she suffered."

CHAPTER VIII.

The Saint heals a deaf and blind man, builds a tomb for himself, visits the thresholds of the Apostles, seeks out the relics of the Saints, works miracles, sets out into Burgundy.

XIV.

[52] In how great observance that place of God of the eastern part of the church ever remains, St. Ulric heals a deaf and blind man, let it be manifested by certain tokens, which here it seems fitting to me to weave in. A certain gardener, by name Adelpold, walking there among the grass, found a cave, into which entering, he beheld a beautiful little edifice walled under the earth, and coming he announced to the Bishop, saying: "In this place I can store my vegetables and other necessaries." To whom he answered, forewarning, saying: "If you do this, that you will lose the sense and soundness of your members, there is no doubt." But the gardener, not believing the words of the Bishop, without his knowledge began to gather the aforesaid things into that same cave. In doing this, he lost his sense together with hearing and sight. But when this was announced to the Bishop, he ordered the gardener to be brought to him, and said to him: "Why did you wish to occupy that holy place, despising my precept?" To whom he, although he lacked sense, "I do not deny [it]," he said; "for I know that for that guilt, that I did not obey your commands, I incurred this tribulation." The kindly Bishop, compassionating his tribulations, granting him indulgence with a blessing, God granting, restored him to health. Wonderful to tell, that gardener afterward could by no means find that cave. But afterward the Bishop, he builds a tomb for himself, the embalmers being summoned, commanded a tomb to be dug for himself in the southern part of the exterior wall of the church, and to be girded on the outside with a wall, and, the wall of the church being broken through, a walled arch to be curved above, and a fitting chest to be made to cover the body in the tomb, and moreover decreed a dense floor, long imputrescible, bound with cautious joining, to be placed over. These preparations of his exequies being performed, thenceforth every week he was accustomed to visit that place on Friday, and there to immolate hosts, if some other occupation or absence did not make an impediment for him.

[53] He goes to Rome, seeks out the relics of the Saints. But meanwhile, the clemency of God granting, the concord of peace illumined these regions, and the whirlwind of persecutions did not hinder the well-wishing minds from the service of the Lord, therefore he himself decreed to go to Rome, and happily arrived there, and humbly visited the thresholds of the blessed Apostles Peter and Paul with the zeal of devotion, and there, prayers being poured forth, and the largess of alms being dispensed to the poor, he was honorably received by Alberic, prince of the Romans ^a, and, being heaped with frequent service and oblation, he remained there some days. And when, tarrying there, he had indicated that he wished to procure the relics of Saints, a certain cleric, coming to him, led him in the silence of the night, where the head of St. Abundus the Martyr, in a certain church, enclosed in an altar, was kept, and showing him his passion, and presenting the head, made firmness by an oath over the relics which the Bishop had brought with him, that it was the head ^b of that same Abundus, whose passion had been read through in his presence. But when the Bishop had heard the oath performed, he gave the cleric a pleasing reward, and receiving the head of St. Abundus, carried it back with him to Augsburg, and there gloriously enclosed [it] for the consolation of many.

[54] But the monastery of St. Gall, where he had been thoroughly taught the sciences of letters, He frequents the monastery of St. Gall, he assiduously visited, and there made a banquet for the monks serving God, and thence went to the cell of St. Meginrad ^c, to visit the holy servant of God Eberhard ^d, and to succor his necessities and those of the monks subject to him, in whatever he could learn their will. But on the last occasion, Eberhard being alive, when he had to depart thence, a manifold conversation of amiability being completed, and leave ^e being taken with prayers in the Church, he went out to the vehicle of his conveyance. And when he was ready to proceed, and thought not to see St. Eberhard more that day, suddenly he came after him as if hastening, and repeating the kisses of charity, with tearful eyes said: "From this hour you shall no longer see me, until, taken from our bodies, we shall deserve to see one another in the presence of God." To whose words the Bishop answering said: "Sweetest Father, now you know that I certainly am soon about to migrate from this world." To whom he answered: "The end of your life is not yet at hand, but the words which I have now said to you, doubt not to be true." These words being completed, the Bishop returned, and before he again revisited that same cell, Eberhard happily migrated from the world.

XV.

[55] The region of the Burgundians also at another time he went to ^f, and the place of Agaunum ^g, He seeks Burgundy, where St. Mauritius with his followers took martyrdom for the name of the Lord, he visited with the zeal of great humility, because before he had received a promise from the King ^h of the Burgundians, that he should deserve to carry thence to Augsburg one of the holy martyrs by his gift and aid. And when he arrived there on the Saturday, he found the monastery newly burned by the Saracens ⁱ, and beheld none of the inhabitants there, except one sacristan of the edifice [*], guarding the burned monastery. And when he remained there through the sacred night in the praises of God, and in the morning, when the ray of the sun first diffused light on the breadth of the earth, celebrated the Mass of the holy Trinity, which being completed, when he had immediately begun to celebrate another suited to the veneration of the Lord's day, twelve clerics with a multitude of people, coming, persisted in hearing the celebration of his ministry. Which being performed, the holy Bishop greeted those same brethren and honored them with gifts, and made known for what matter he came thither. Who, perceiving the sweetness of his cheerfulness and the religion of his holiness, lest he should depart deprived of his delightful desire, the cave of the collection of the Saints being opened in the cut rock, gladdened him, endowed with a very great part of the holy relics.

[56] He procures other Relics But when, by the desired leave of the clerics, and the most loving dismissal of the people, he returned thence, he visited the city of Constance for the sake of prayer, and thence came to the island of Reichenau ^k, and was charitably received by Alewic ^l the abbot and well provided with all kinds of conveniences. And when they conversed among themselves in loving conversation, he made known all things which had happened to him on the journey. But the abbot, of his good will, when he heard that he went out for the love of the holy relics, satisfying his desire, giving him no small part of the body of St. Mauritius and of the relics of many other saints, permitted him to depart glad. But when he drew near to the city of Augsburg, messengers being sent ahead, he charged that, to the desired [*] gift of the holy relics, which he had brought with him, the clerics with the people should honorably come to meet [him], and with crosses and the incense of spices, and holy water, and receiving [it] gloriously, with fitting praises and melodies should honorably lead [it] with him into the church, consecrated in honor of the holy Mother of God Mary. When it had been led thither, it was cautiously placed by the bishop in a chest, covered with gold and silver, to the praise of Almighty God and for the aid of the people coming in the name of our Lord Jesus Christ, to whom is honor and glory through the infinite ages of ages. Amen.

[57] about to seek. By such and similar zeals ever serving in the will of God, he strove how he might exalt with every kind of honor the bishopric which he undertook to rule, and labored untiring to amplify the service of God and of holy Mary Mother of God, and therefore everywhere prevented by the grace of God, as is found written in the psalms: "He will do the will of those who fear him, and will hear their prayer, and will save them." And according to the Apostle saying: "We know that to those loving God all things work together for good," and the rest. For, honored by the manifold magnificences of God, and comforted by firm faith, receiving the desires of his will, he profited many in their necessities, and the power of his ability, as much as he could, he humbly concealed; because many who were vexed by the falling sickness, the blessing of his holiness being received, were restored to health, if they did not indicate for what matter they sought the blessing. He heals epileptics. But those who openly announced the affliction of their necessity, the blessing being withheld, for the cause of humility he permitted to depart, saying: "I am not worthy to be able to free you from this infirmity."

ANNOTATIONS.

* otherwise "aged."

* That is, greatly desired.

CHAPTER IX.

With oil consecrated by himself he cures infirmities; dry he crosses rivers; he is freed from drowning; he obtains for himself a successor in the bishopric, Adalbero.

XVI.

[58] But the oil sanctified on the day of the Supper of the Lord was by him made so healthful, that many set in infirmity, With oil consecrated by himself his own and others' anointed by him, were quickly restored to health; and many having a dimness of the eyes, and who thought that they would remain in this world deprived of the present light, by the touch of this oil deserved again to use the serenity of their eyes. But these things I learned, no one telling [me], but with my own eyes beheld them wrought in very many. But of the recovery ^a of the Bishop himself it does not behoove [me] to keep silent; for when at a certain time he had decreed to return from the monastery of St. Gall to the city of Augsburg, coming to Kempten ^b, he was held by so grave an infirmity, that of himself, without the aid of others, he could not walk, and his strength did not suffice to take food for the refreshment of his body; messengers being sent quickly to the city of Augsburg, he commanded oil consecrated by himself to be carried back to him thence; and when on the vigil of Pentecost ^c, the messengers returning at the ninth hour of the day, when still the congregation of monks had taken part in the solemn office of the Mass, and he himself within his chamber had heard the sacred mystery, the oil was presented to him, the sacred mystery being performed, the monks were brought in to him, the clerics being present who had come thither with him, and, seven psalms being sung for his infirmity, and the litany being devoutly completed, a certain holy monk, named Hiltin, the brethren returning to the cloister, they sent with his two presbyters to anoint him with holy oil.

[59] he cures infirmity. But the unction being performed, according to the doctrine of James the Apostle: "Is any one sick among you, let him bring in the presbyter of the church," and the rest; the Bishop said to the Provost: "To these my anointers, with my other companions, in my stead fittingly exhibit service, with these good things which God has today granted us." But when they had sat down at table to dine, and the dinner was not yet finished, a messenger came from the Bishop, saying: "Be of cheerful mind and refresh yourselves with joy, because our Lord the Bishop, although in the past week he could not take even a morsel of bread for refreshment, now, God granting, refreshes himself, and, health being restored, is bettered." Who, the delightful message being heard, all together praising God and giving thanks to God, were made cheerful. But the evening hour coming, and the evening bell first sounding, he immediately rose and walked to the church, and there in the praises of God remained untired; until the evening praise was performed at length by the brethren according to the course of the monks, and afterward, comforted from day to day, he was quickly restored entirely to his former health. O how great is the abundance of the sweetness of God! who granted to him for a remedy, with such swiftness, that which he had prepared for others as a medicine and for the indulgence of sins, that with his perfect faith the faith of very many others might be confirmed.

XVII.

[60] It behooves me in this place to hand down also another account, which, A river overflowing he crosses dry; Herewig his Chaplain telling, I learned. On a certain day, when for some matter of utility he had to ride ^e over the river named the Wertach ^d, and it was raised by a flood, and all the Bishop's companions avoided the right ford, and sought other fitter fords, and that same aforenamed Herewig alone remained with him, he himself crossed over the ford which the others left, without trepidation, clad in socks made of coarse cloth on account of the cold, because it was winter. But the aforesaid Herewig, the river being crossed, was made wet from the girdle down, although he sat on a taller horse than the Bishop, and looking at the Bishop's garments, to see whether they were drenched with water: but he beheld not one hair wet even in the socks, and said to the Bishop: "I am drenched with wetness, and to your Highness not a hair in the socks is wetted." To whom the Bishop said: "These things which you have seen, while I live, presume to tell to no one." But at another time, when he had decided to come by sailing along the Danube to the conference of the Emperor Otto at the city of Regensburg, on a certain day, the sailors incautiously looking before them, the ship, inconveniently joined to a certain log, filled with water, threatened all with sinking. And all being disturbed and struck with fear, hastened with great zeal to bring the ship to shore.

[61] But the ship being brought to land, the things which were within they carried to the shore, he is snatched from a most present shipwreck, but of that Bishop, sitting in the after part of the ship, they forgot. But one of the clerics, named Mesi, astonished with great amazement, said: "Alas for us wretches, because we have not been helpers to our elder in this peril," and these things being said, running through the depth of the water which had been gathered in the ship, taking the Bishop's arms upon his shoulders, carried him out of the ship. And so, all being set out, and he last going out, the ship in its after part sank in the depth. What wonder, if the laden ship, he sitting in it, could not sink, but at his bidding stood upon the water—he who firmed for blessed Peter the Apostle the waves of the sea to walk upon, by his own will? So not from its own condition, but from the merits of him sitting in it, the ship meanwhile was compelled to float upon the waters, until it was relieved of all its cargo and burdens, but afterward was reported as sunk.

XVIII.

[62] And so when at a certain time he desired with fervent mind to visit Rome, and came to the river named the Tarcum ^f, a river overflowing he crosses; he found it made so perilous by the inundation of the waters, that no one of those coming from either side hoped that he could come over it on that day or another. The holy Bishop, trusting in God, hastened to be clad in the apparatus of Mass, and on the shore of the river with his companions devoutly celebrated Mass, and after Mass crossed the aforesaid river with such convenience, that no adversity happened to any of his companions, but all safe and unharmed, praising God, went rejoicing along the way.

XIX.

[63] When he most fervently insisted on the manifold services of Christ, and had studied to amplify them everywhere, he founds a monastery of nuns. God granting, he devised, on account of the religion of a certain nun, Emoza by name, to establish at the church ^h of St. Stephen the protomartyr a congregation of nuns, and to subject [it] to the rule of holiness, and to join them, betrothed by the holy veil to Christ God. Which being done, a certain woman, with her husband's consent despising marriage, professing obedience to that same congregation, for the reward of future beatitude, mingled herself with it, but was not taught in the knowledge of letters to perfection, but had great vigor for the exterior works of necessity, and therefore the other nuns wished to make her cellaress: she refusing, it was announced to the Bishop, and it was besought that by his power the ministry of the cellar should be committed to her. But the Bishop, giving assent to the supplication, commanded the aforesaid nun to be cellaress. But she did not obey the precept of the Bishop, but strove to persist in her former refusal. But on the following night she heard in sleep a voice saying to her: "Because you have not obeyed the precepts of the Bishop, therefore you are deprived of the use of walking so long, until you shall be absolved by him." But awaking, she felt herself so dissolved in her members, that she could have no effect of walking.

[64] The nun's disobedience being punished, healed by the Saint, Bound by this infirmity, she laboriously awaited the coming of the Bishop. But meanwhile the time of the synodal conference approached, and the Bishop returned to Augsburg; when the sick nun heard this, she asked to be carried into the church of St. Mary and presented to his sight. And when she came to his presence, with most humble prayers she began to beseech his mercy, that she might deserve to be absolved by him from the afflicting bonds of her infirmity. Her prayer being heard, the Bishop rebuked her for her disobedience, and dismissed her, endowed with the gift both of blessing and of indulgence. And when the Bishop returned from her, immediately restored to health, running she preceded the Bishop, before he walked through the church, and prostrate before the presence of his highness, praising God for the health restored, promised that she would thereafter amend herself of disobedience, and returned glad to her own little dwellings.

XX and XXI.

[65] The holy Bishop hymning the Lord, at a suitable time afterward began to build a church in the cemetery of St. Mary in the manner of a cross, and the building being performed, a church of St. John the Baptist being built, and five altars being set up in it, he dedicated [it] in honor of St. John the Baptist, and caused a font for baptizing, cut out of stone, to be set up in it, and, it being legitimated with a dowry, committed [it] to a presbyter to provide for [it] in the divine offices, and commanded that the members of the chapter every week on Saturday, and on the other solemn festivities, with the Gospel and crosses and tapers with

the praises of God should reverently visit [it], and in the Easter week, which they call "within the white robes," because then the custom is to sing three psalms at Vespers, should sing through the remaining two, walking thither with antiphon and tone in a beautiful modulation, and he himself very often was accustomed to immolate the saving hosts to God there. Desiring to save his soul [zoa] ⁱ in his last times, he decreed in his mind, although he felt the strength of his body decrease from day to day, that he should labor to visit the thresholds of the Apostles Peter and Paul with devout intention. A third time he goes to Rome. And when he had performed a little of the journey in the carriage, and came to the more difficult ways, he could not further perform the journey, before, placed in a bed set upon horses, he began to proceed; and thus proceeding, although it seemed everywhere perilous to his companions, God helping and St. Peter the Apostle, he arrived without peril at Rome, and the vows before disposed and the promises being most devoutly fulfilled, and the gifts of most gratifying emoluments and indulgences received, and salutary leave being honorably received from St. Peter and his Vicar the Pontiff, and the rest serving holy God there, he set out on a happy return, and disposed to visit Ravenna; and when he drew near thither, he learned that the glorious Emperor Otto with the empress Adalhaid remained there, and a messenger being sent before him, indicated his coming to him, and he, immediately following the messenger, came to the door of the Emperor's chamber. But the Emperor, when he had learned that he remained in such nearness, with one foot shod and the other still unshod, for the cause of humility and the ardor of divine love, lovingly hastened to receive him.

[66] And when in the chamber, the Empress being summoned, they enjoyed a sweet conversation, He obtains from Otto as his successor his nephew Adalbero and by alternating discourses terminated the outcomes of various matters, the holy Man began to entreat the Emperor, with the help of the Empress, that he would faithfully and firmly commit to his sister's son Adalbero ^k the administration of his bishopric, and the government over the household and all the secular affairs pertaining to him, and that he might deserve to receive from the loftiness of his imperial power the promise of consolation, that after his departure he would give him the seat of episcopal power, that a greater faculty of leisure might be granted him for the study of prayer and of ecclesiastical government and the stability of Christianity. To whose petition the glorious and kind Emperor giving assent, committed the transactions of secular affairs to Adalbero, and permitted him to give him the honor of the episcopal seat after the life of the Bishop, if God should will, and moreover, the Bishop being endowed with many pounds of gold, lovingly permitted him to depart, and with his own faithful cautiously disposed his lodgings with other necessary service even to the end of that province.

XXII.

[67] But the Bishop and the aforesaid Adalbero, when they returned joyful to the city of Augsburg, were honorably received, as was fitting, in the bishopric. and all who were found there, their prosperous return being learned, and the honor done to them by the Emperor, were greatly gladdened. But then the aforesaid Adalbero, the soldiers of the Bishop being gathered, desired that they should swear to him the oaths of fidelity, which also they did in the presence of the Bishop, and likewise the household throughout the whole bishopric did [so]. But the Bishop was clad in a garment formed after the manner of the monks, whose rule before he had been accustomed to follow with manifold virtues. And when these things were thus being done, on account of the rivalry of certain clerics, who supposed that after the death of the holy Bishop, the imperial highness granting, they could acquire the bishopric, Adalbero presumed publicly to carry the episcopal staff, that all hope of acquiring the bishopric might be taken from them.

ANNOTATIONS.

* Perhaps "munere" gift?

CHAPTER X.

The Acts of the Synod of Ingelheim in the cause of Adalbero; the death of the same; at the persuasion of others St. Ulric continues in the bishopric; the Saint's kindness toward the abbey of Ottobeuren.

XXIII.

But afterward, the Emperors returning from Italy ^a, A Synod in the cause of Adalbero namely the father and his offspring, to Francia ^b, a synod was held in the place which is called Ingelheim ^c, to which the Archbishops with their other suffragans honorably invited holy Ulric with his legates, and decreed that Adalbero his nephew should come with him. But when they arrived there, and the Prelates gathered there had learned that Adalbero publicly carried the episcopal staff, they were angry against him, and said that he had fallen into heresy against the rule of canonical ^d rectitude, and that he claimed for himself, the Bishop being alive, more than just of the honor of pontifical loftiness, and therefore it was not fitting that he should further be ordained Bishop. Which things being heard, on the first day he avoided entering the synodal conference, and remained in another house with the other clerics of the Bishop: but the Prelate with a few of his chaplains entered the synod. And when the Pontiffs began to hold conversations among themselves, they wished each one's plea to be terminated through the speech of Latinity. And when the cause of holy Ulric was to be ventilated, and he, on account of his infirmity ^e, could not bring forth his plea in so sonorous a voice that the whole synod could hear, one of his clerics, by name Gerard ^f, who remained outside the synod with Adalbero, was summoned, that he might manifest for him the plea of his desire through the speech of Latinity. And when he had scarcely, for the density of the multitude, stood present in the presence of the Emperors and Bishops, he was asked, being gathered, what his Lord desired. And these interrogations being multiplied, he said: "I ought not to answer your interrogations for my Lord, unless he command it." To whom the Bishop said: "Brother, my desire is well known to you, relate this, and beseech that by their counsels and permissions, God helping, it may be fulfilled." Then the aforesaid cleric Gerard in the presence of all said: "Most excellent Emperors and most religious Prelates, the desire of my Lord is to leave the world, and according to the rule of St. Benedict to enter the holy life, and in the contemplative life to await the day of his death; in the garment of the exterior habit you can for certain recognize the will of the interior mind." These and other pleas, deduced to the effect of his Lord's will, he fell to the ground before the feet of the Emperors and Prelates, beseeching that they would not disdain to fulfill the petition of his Lord according to the will of God. Who together asked a respite of answering until the next day, and afterward considered among themselves how the cause of Adalbero should be terminated. But certain of the Bishops were helpers of Adalbero, that he should not be wholly excluded from the hope of episcopal ordination, after the life of his uncle.

[69] When they had discoursed among themselves at length, being at last brought together into one plan, what it decided. they all together confirmed that, unless Adalbero should excuse himself by oath, that he did not know that heresy remained i.e. was involved, because he seized the episcopal power with the staff, he could in no way further be lawfully made Bishop. But on the next day Adalbero also with the Bishop took part in the synodal conference, and when the aforesaid crime was imputed to him, by many objections of various discourses with his helpers he determined to defend himself from the aforesaid crime. When the union of all the Bishops did not consent to this, according to the aforesaid decision of the Bishops, he performed an oath, by the name of the Father and of the Son and of the Holy Spirit, upon the four Gospels. Then again the Bishop Ulric sought, through his aforesaid cleric, the answers to his petition, which the day before had been deferred, because he desired that his aforesaid nephew should be ordained Bishop, and that he himself, according to the rule of St. Benedict, might deserve to serve in a monastery with their consent. But the Bishops, although it did not wholly please them, were unwilling openly to contradict his petition in the synod, but the wisest of them, with the counsel of the others, asked him to walk out of the synod ^g with them, and there with him and with his most wise clerics held a secret conversation, saying: "Reverend Father, to whom is known the little norm of all the ecclesiastical books, who hast always walked the path of rectitude without deviating, it is not fitting that now, leaving that way which thou hast always held, such an error should take its seedbed from thee, that another should be ordained in thy place, thou living; because if from thee such a custom begins to be perpetrated, hereafter to many reverend and good Bishops, from their nephews and clerics desiring such things, many adversities grow; it is better for thee that in that ministry in which thou hast begun thou remain serving God, than that, following thy will, thou make a scandal to very many others: because from thee canons and monks and nuns and other Christians ought to be constrained to the state of rectitude, who of themselves hasten to fall down the slopes, but those who by walking incautiously have fallen, from thee, God helping, are to be hoped able to be raised up. But concerning thy nephew Adalbero, satisfying thy will, we in common confirm, that none other shall be ordained by us after thy departure to that place in which thou art pastor, he living, but himself." The holy Bishop Ulric consenting to these counsels, returned with them into the synod, and then with the consent of the other Prelates, caused it to be committed by the Emperor to Adalbero in their presence, to have the administration of his affairs, and under him to fulfill in all things the cautious disposition of the whole bishopric. These things being thus terminated, the synod being finished, the Bishop and Adalbero with their own returned to Augsburg ^h.

XXIV.

[70] But the aforesaid synod was held in the autumn time; The sudden death of Adalbero and his burial and, the Easter time afterward coming, and the holy week being finished, the Bishop and Adalbero, Count Richwin, son of Dietpold the Bishop's brother, lovingly inviting them, came to the castle named Dillingen ⁱ, to remain there some days charitably with him and with his wife, named Hiltegart. And so, a few days being passed, Adalbero there, with a lancet ^k for bleeding himself, caused his blood to be diminished, and afterward sat down to supper with the Bishop, and rising from supper, laid himself down on a bed to rest, and when each had turned aside to his own dwelling, on that same night by sudden death Adalbero ^l died. Herewig [*], his presbyter, when to announce this to the Bishop he entered his chamber, the Bishop, anticipating his speech, said to him: "Behold, Adalbero is dead." To whom he answered: "For this I entered here, to announce this to you; no one else preceded me to you, and how could you know this?" To whom he answered: "Go and rouse Richwin, and all who are with us, that they may quickly prepare a vehicle, that we may carry his body to the city of Augsburg." But the Bishop, legates being sent to Augsburg, commanded that his tomb should be prepared in the church of St. Afra beside his own tomb, which also was so done. But he, with those who were with him, placed the body on a carriage, and horses being set before, carried [it] to Augsburg with a frequency of people. But the members of the chapter, with a brief elogium. with crosses and holy water and tapers and incense, and with a great multitude of the household and of the rest of the people, came to meet the approaching body, and honorably receiving [it], with fitting prayers and modulations, led [it] to the place of the tomb, and there, the vigils being completed, and the saving hosts being offered to God for his soul, the Bishop commending his soul to Almighty God, most devoutly buried the body. But the commendation of the body being performed, and the Bishop returning with sadness, all with weeping and lamentation and great sorrow returned to their dwellings, because a man sprung of noble race, and comely, and well taught in the art of grammar, and zealous in the service of God, and vigorous in good works, and skilled in sweet-sounding eloquence, generous in giving, sad at the adversities of others, heaped with the abundance of many virtues, swift in the aid of the wretched, adorned with manifold benevolence, they had lost, so soon laid low.

XXV.

[71] But the religious Prelate, a legate being sent, announced to the Emperor the death of his aforesaid nephew, and asked to be given to him the abbey named Ottobeuren Utenbura, What the Saint accomplished for the abbey of Ottobeuren. which had been granted to him from his imperial power ^m, not for the cause of avarice, but with this intent, that he might restore to the monks serving God there the deliberation i.e. charter of privilege which he had before obtained to be given them, written out and sealed by the same Emperor. But the Emperor through the same messenger granted the abbey, and sent back great consolation and manifold well-being. But the messenger, when he returned, found the Bishop in the place which is called Staphense ⁿ, and narrated these aforesaid things. But a few days after having revolved, he still remaining in the same place, through a certain messenger, asking the suffrages of prayer for the soul of the Emperor, his death ^o was announced to him. Thence, when he returned to Augsburg, there came his nephews, Count Richwin, son of his brother Diethpald, and Count Hupald, son of his brother Manegold, and asked him to go to the town which is named Witislingen, and show them the church situated there, where the bodies of their kindred [p] had been committed to the earth, concerning which he had often forewarned them before, that they should better it, and enclose those same bodies in it, lest they should further be drenched by the rains of the roof [q], [and] to arrange, and of what great magnitude they ought to make it. But the holy Bishop, although he most certainly knew that the separation of his body and soul remained at hand, yet for divine love and for their amiability, went thither, and by a provident arrangement taught that same church to be enlarged over the aforesaid bodies, and there tarried with his nephews some days, and thence came to the castle named Sunnemotinga, on account of the petition of Manegold [r], brother of the aforesaid Adalbero. And when on the journey, before they arrived thither, they had pitched camp in a field, on account of the grass, beside the village which is called Gerilehova, when the sun had begun to insert the rays of its light into its setting, there came a certain man, who said that Bishop Conrad [s] had most certainly died, and named the day of his death, and the day of the placing of his body in the tomb.

[72] This fame being heard, his clerics and other companions were made astonished, He knows hidden things: and immediately judged to send a messenger to Augsburg, that the accustomed prayers might be completed for his soul: to whom the holy Bishop says with gentle speech, most certainly knowing the truth of the matter: "Desist yet from sending a messenger, early at dawn you will learn how it stands about the Bishop." But on the next day at dawn, a certain man came from Constance, and truly contradicted the death of the Bishop, and announced that his capacity was according to his custom. But the holy Bishop Ulric performed his begun journey, and there, as if invited to a banquet, after the completion of the saving host, which daily by himself, although he was very much destitute of bodily strength, he took pains to pay to God, sat daily at table with those banqueting, and offered no food to his body, but put into his mouth crumbs of bread soaked in water, which also he very often, deprived of their water, cast out of his mouth; but with draughts of water sometimes he refreshed his body, while he still sat at table. And the things being finished there for which he had been invited thither, he began to depart, on the next day he came to the place which is called Utiuntiga [t], and there, the monks from the monastery named Ottobeuren being summoned to him, he began providently to consider with them and with his own faithful how he might restore to them the deliberation which he had before obtained for them from the Emperor, as I have said, and said to them: "Choose from among you one for Abbot, who may be found useful in the service of God, and cautious for your necessities. If you choose him who pleases me for this, I will commit to him the Abbey up to the presence of my Lord the Emperor: but if you choose another, not pleasing to me, I will not commit [it] to him."

[73] Who answering said: "Let your Holiness name to us him who is pleasing to your dominion for the election of our unity." Then he said to them: "Rudvug [u], your brother, I will name for this ministry." Which being heard, the brethren asked a respite, until all together should speak, whether this election could be made with the consent of all the brethren. And when the brethren, gathered in the appointed place, had begun to hold conversations among themselves about the aforesaid election, it pleased some brethren, it displeased some: but nevertheless, strengthened by the counsel of friends, obeying the will of the Bishop, brought together into one, they chose Rudvug for Abbot, and returning with him to the Bishop, announced to him the election of their unity. These things being heard, the Bishop, the staff being taken, committed the abbey to the aforesaid Rudvug up to the presence of the Emperor, who then had succeeded in the empire his father of the same name [x], and committed him to his nephews and other of his faithful, that they should present him to the highness of the Emperor, and, they faithfully aiding him, these things might be confirmed by him. These things being thus fulfilled, he revisited the proper see of his bishopric.

XXVI.

[74] But having entered the walls of the city of Augsburg, he was girt with great sadness for the death of Adalbero his nephew, and for the death of the Emperor, The virtues of St. Ulric even in declining old age. to whom he always kept faith in all things, whose love also was firmly glued to his breast. But for the rest of the souls of both he bestowed many alms on the poor, and poured out many prayers and petitions to the Lord daily, that he would deign to have mercy on them. But the offices of the Masses he did not cease to celebrate daily, until the strength of his body was so withdrawn, that he could in no way further stand by himself. But he sat at table, and made a banquet for those sitting with him, and he himself, as if fasting, abstained, and afterward in the church, or in his chamber, was refreshed by the sweet singing of psalms, or the hearing of the sacred lessons. But when the strength of his body had so failed him, that he could not by himself sing Mass, being daily brought into the church, he did not cease most devoutly to hear it, and meanwhile to insist on intent prayers. Certainly after Mass was completed, when he entered his chamber, he did not commit himself to the rest of his bed before the evening hour, but sat shod upon his seat, and sometimes reclined upon a cushion on the right side, sometimes on the left, and sometimes sitting reclined against the back part of the seat on which he sat. And after the completion of the course and of the whole psalter, Gerard the Provost [y] reading, he heard the lessons of the sacred books, and sometimes thence enjoyed with him sweet discourse.

[75] He foretells his death. But a certain [day], the discourse between them being finished, the aforesaid cleric asked him, saying: "Have you hope, Lord, that on account of this infirmity your death is at hand for you?" To whom he, as if rebuking him, answered: "Why did you speak thus? I do not hope, but most certainly know that the day of my death will come to me not after many days." Concerning which matter the presbyter, saddened, asked pardon, and said to him: "Lord, which of the Bishops do you command to be called to the commendation of your body?" To whom he answered: "At that time when my soul shall leave this body, you cannot summon hither any of them, because my fellow-provincial [z] Bishop Conrad is held by so great an infirmity, that he cannot come hither, but the Bishops of the Bavarians are gathered to a royal conference in Francia." And he said: "Lord, what then ought we to do?" To whom the holy Bishop said: "Do you know [how] to commit the body of a man to the earth?" And he said: "If it were such a person over whom our commendation ought to be made, we should have no fear thence." To whom the Bishop said: "Do about this matter, when the time shall come, as best you can, the Lord will provide a commender of my body." And these things being said, the aforesaid presbyter again took up the use of reading, and continued in it as he was wont, until, the bell sounding, the hour of the evening praise was announced. But the lessons were the Lives [aa] of the holy Fathers, and the book of St. Gregory which they call the Dialogues, whose last book disputes much about those who, snatched from the body, saw many things in the spirit, and again returned to the body.

ANNOTATIONS.

c. In the year 972.

p. By "parents" here seem to be understood kinsmen; as often elsewhere.

q. "Doma," in Greek δῶμα, here designates the roof; or the atrium, which is not roofed. Consult Cangius.

r. In the genealogical stemma of the Counts of Kyburg, Manegold is reckoned the youngest son, born of St. Ulric's sister Luitgard.

s. He was Bishop of Constance, consecrated 934, died 974, on the VI Kalends of December, as is in Hermann Contractus, in Canisius. More about him on the XXVI day of November.

t. Otherwise Otinga, Ottinga; and it is a little town, one in Swabia, another in Bavaria.

u. Otherwise Ruodungus, otherwise Rupertus. Bruschius places his election in the year 972, for which the year 973 must be restored, Velser warns.

x. Otto the second, after his father of like name to himself, began to reign alone in 973.

y. Velser thinks that here is designated the Provost of the Cathedral church.

z. Augsburg and Constance [are] in the same province of Mainz; suffragan bishoprics of Mainz.

aa. "Vitas Patrum" they were wont to pronounce without inflection. See Rosweyde in the Prolegomena to the Lives of the Fathers.

* otherwise Ingelheim.

* otherwise Perewicus.

* otherwise Witegislinga.

CHAPTER XI.

The Saint's death and burial.

[76] He placidly awaits his death; But conducting himself thus, he most beautifully awaited the day of his death, and sometimes in the spirit saw very many things, of which he narrated a few to those who were with him. But meanwhile to Werinhar ^a the Abbot of the monastery named Vulta [*], coming to him for the cause of visitation, among other things he said: "You after me ought here to become Bishop; all have chosen you, except two; but these two, if they should agree with the others, your election would without doubt be accomplished." And these things being said, taking the hand of Attelin, then Vicedominus ^b, and the hand of Hiltin the chamberlain, he commended [him] to their fidelity, and permitted him to depart with charity.

[77] his little goods among the poor But on another occasion, on a certain day, as if awakened from a deep sleep, to those sitting by him and hearing these things he said: "Alas, alas! that I ever saw that nephew of mine Adalbero; because, for the fact that I consented to him according to his desire, they are unwilling to receive me unpunished into their fellowship ^c," and these things being said he was immediately silent. But the strength of his body decreasing from day to day, so far failed, that he could not enter the church, unless sustained by two. But when on the birthday of the holy Saints Marcus and Marcellianus, which is the XIV Kalends of July, he was brought into the church to hear Mass, Mass being performed, at the holy cross he commanded a carpet to be laid for him, and prostrated himself upon it. And there, when he had lain about half an hour, he rose, and caused Luitpald the chamberlain-presbyter to come to him, and commanded all his things, which he had in [his] ministry, to be carried into his presence, and to be placed before the altar, except one furnishing ^d of house and tables, and one marten-fur coverlet, which he left for the service of his successor. But when they had been placed before him, and he had beheld them, he said: "What have all these owed me now i.e. of what use are they to me?" But although they seemed very many, their number was not greater than a few little shirts, and seven or eight table-cloths, and two sackcloth garments ^e, and ten solidi of silver, which he commended into the hand of Gerard the Provost immediately to be bestowed on the poor.

[78] But all the rest he arranged to be divided among the clerics of that same place. and clerics he distributed; Of his garments he sent to Antonius ^f, a venerable man, whom he had before enclosed as a recluse at Ottobeuren in the name of God. To a certain Ruozo also, lacking mobility of members except from the arms upward, for whom a dwelling in the cemetery of the monastery of Kempten, raised from the ground in the manner of a bed, had been built, so that the things digested by him, falling to the ground, might be separated from the dwelling, he transmitted garments. Because before, when the Bishop ^g dwelt in that same monastery, he often visited the aforesaid poor man by himself, and willingly heard the sweetness of his speech, because that same aforesaid poor man, the little door being shut, ever dwelt in the praises of God and in prayers day and night. O what tongue can relate a man of such kindness, who, set in his last days, with so great an interval interposed, did not omit to clothe Christ, certainly for this, because he was ever present to him, who wished his members to be clothed by him? These aforesaid things being dispensed, he commanded the Vicedominus, and the rest of his faithful and ministers to whom he wished, that in all places pertaining to his service, all things which should be found in them should be divided into three parts, and the third part should immediately, he living, be given to the poor priests by a provident dispensation, which also was done. Certainly, although his body was held by grave infirmity, his sense and mind and will could not be occupied, unless they insisted on pious intentions.

XXVII.

[79] And so on the holy day of the nativity of St. John the Baptist, at the first hour of the day, as if suddenly roused from sleep, blessed Ulric on the feast of St. John the Baptist he says Mass, forewarned by God; said to his chamberlains: "Clothe me with my garments and shoes": who, hesitating on account of his great infirmity, whether he commanded these things in an ecstasy of mind or an incapacity of sense; yet fulfilling his command, clad him in his garments and shoes: but immediately he commanded himself to be clad in the apparatus of Mass; and when he was prepared, he walked through the mother church, and came to the church of St. John the Baptist, which he himself had before built, and consecrated in his honor, and there completed powerfully and cautiously the Mass which on anniversary solemnities he had been accustomed to sing early at dawn, and that being finished, immediately began the public Mass, and most devoutly, God helping, standing to the end, gloriously performed [it]: both Masses, when standing without the aid of others he had with blessings decently brought to an end, he sat down, and to the clerics standing by him said: "These ministries which now, God granting, I have performed, I have not taken up from the capacity of my body, but from a command: for today, when I lay in bed as if lulled by sleep, there stood before my little bed two young men, most beautiful in aspect, of whom one said to me: 'Why do you not rise? for you ought today to celebrate Mass at St. John the Baptist's.' To whom the other answered: 'How can this be done; for on account of the impossibility of his body, he has not yet completed Prime ⁱ?' But he who before had spoken to me said: 'Rise, and according to my word hasten to fulfill the service of God in the aforesaid church, because today, besides you, no other will sing Mass there.' And these things being said, he returned to his chamber."

[80] he pants toward death And when he awaited the day of his death with devout mind and cheerful spirit, and according to the words of David the psalmist, saying: "As the hart longs for the fountains of waters, so my soul longs for thee, O God"; although he did not say it in words, yet by deeds he manifested that he thought he was to migrate from this world on the vigil of the Apostles Peter and Paul. On that same day, before the evening praise began, and when all the bells together were moved by the keepers to sound, being bathed, and clad in the apparatus which he had kept preserved for his death, he laid himself down as if about to die. But the evening praise being finished, others helping, he raised himself from the ground, and as if secretly said: "O holy Peter, now you have not done as I judged." And he remained as if somewhat consternated in mind about this matter. But the aforesaid presbyter Gerard said to him: "Lord, do not be saddened, but remember that it likewise happened to other holy Bishops; for as it has been said: About the birthday of the Apostles you are to be led from this world to rest." He, when he hoped that he had died on the birthday of the Apostles, a respite was prolonged for him until the eighth day, and then he died. To Cassius, Bishop of Narni ^k, through a certain presbyter scourged by an angel, it was said: "Let not thy hand cease, let not thy foot cease, do what thou doest, work what thou workest, on the birthday of the Apostles thou shalt come to me." But the Bishop, judging that on the solemnity of the Apostles, which was now next, his death was at hand for him, prepared himself in whatever he could for the laying-out of his body. And so, the solemnity coming, he remained sound and unharmed, and so remained, until the courses of seven years passed, and then on that same day, as had been said to him, many good things being sent before, and the sacred ministry being completed, he happily migrated from the world.

[81] placidly; These things being heard, the holy Bishop remembered them to be true, and answered him saying: "You have spoken well, brother," and, relieved in mind, remained of good spirit, and showed himself sweet and agreeable to those remaining with him, upbraiding none, rebuking none, angry with none, troublesome to none, adverse to none; no word of any lamentation was heard from him, but he did all good things which he then could, to those present and absent. To none did he deny indulgence, all he sealed with the grace of his blessing. But the aforesaid Count Richwin, his nephew, still did not return from the royal conference, of whom he sometimes said: "O Richwin, would that you might come while I live, that I might see you!" In that year the solemnity of the Apostles Peter and Paul fell on the Lord's day, for which he waited with the best morals, as I said before, until the day of Thursday should pass; on that night, before the dawn of Friday could be well recognized, ashes being sprinkled in the manner of a cross, and holy water sprinkled, he caused himself to be laid down, and thus lay until the dawn should illumine the whole breadth of the globe. Then Richwin, returning from the palace, entered, and recited the legation of the Emperor, he hearing. And when he was seen and the legation heard, lifting his eyes

according to his ability he gave thanks to Almighty God, who, according to the sayings of David the Prophet, "will do the will of those who fear him, etc." But Richwin going out, immediately at that same hour, the clerics devoutly singing the litany, commending his soul to God, in the year of the Incarnation of our Lord Jesus Christ 973 ^l, in the 83rd of his age, but the 50th of his ordination; on the fourth day of July, the IV Nones of the same month, on Friday, by a happy death, as if lulled by a sweet sleep, taken from the prison of the body, he migrated to rest.

[82] Certainly, when the holy body had been stripped in the usual manner for washing, he piously breathes his last. a sweet fragrance of odor filled the nostrils of all remaining there, and so long remained, until the body, raised, and clad in the predestined garments, and placed on a bier, was carried into the church. For the clergy, when they heard that the Bishops of the Bavarians were returning from the aforesaid conference to their province, a legate being sent, wished to call Archbishop Frederick ^m to the commendation of the sacred body. And when the messenger came to him, he found him held by so great an infirmity of fevers, that he could by no means come. But the messenger returning thence with sadness, heard that the venerable Bishop Wolfgang wished to come to the place which is called Nördlingen, [and] hastened to meet him. When he came to him, being greeted by him, he heard that he wished to go to the city of Augsburg, to visit the holy servant of God Ulric held by infirmity. To whom he answered: "The Lord has commanded your Holiness to visit him, and I came for this, to announce to you that he is dead, and from the whole congregation serving God there to entreat you, that you would come in haste, and commend the holy body to God." Which being heard, the holy Bishop was girt with great sorrow, on that same night at dawn rose, and began to proceed to Augsburg. But on the journey, when he had learned that he could not arrive there at a fitting time, the same legate being sent ahead, he announced his coming. But meanwhile the body was cautiously and devoutly guarded in the church of St. Mary by the congregation day and night, with prayers and celebrations of Masses, until the Lord's day.

[83] But on the Lord's day, after the first Mass celebrated for his soul, the sacrifices and prayers being paid, the clergy being gathered and the congregation of nuns coming, and a great multitude of people from the provinces, the presbyters raised the body, and began to carry it to St. Afra's, where before his tomb had been prepared. And when they came to the hill which is called Pereleich, the aforesaid messenger came, and announced the coming of Bishop Wolfgang. But they, leading the body into the church of St. Afra, likewise celebrated the Mass of sacrifice with all devotion for the rest of his soul. But when the Bishop still did not come, and the hour of the day did not delay, but the time of the celebration of the public service of God was at hand, and this was performed by the congregation of clerics with all devotion, the aforesaid Bishop came, who, when he had been honorably received, and had put an end to the prayer, the brethren being greeted by him, said: "What seems to you, whether we commend the sacred body today, or defer it to another day?" To whom the brethren answering said: "If it please your holiness, it seems good to us, if it be announced to all who are now here present, that in the morning at a fitting hour they come here to the commendation of the sacred body, and by you the gift of the saving host be offered to God, we sacrificing for the rest of his soul; because the fitting hour is past, and you are girt with great weariness." Which being heard, the Bishop, most willingly giving assent to their counsel, awaited the other day. But on that night Hiltegart, wife of the aforesaid Count Richwin, though married, yet sufficiently religious, came, and brought a little shirt drenched with wax, and asked the highest clerics that it might be cautiously and secretly wrapped around the sacred body, lest the priestly apparatus with which it was clad should quickly be consumed by the earth, because he himself, while still living, had commanded that they should not place a wooden flooring under his body, but should place it on the bare earth, and cover [it] with a wooden lid: who, according to her petition, wrapped the little shirt around the sacred body.

[84] he is buried. But morning being come, a great multitude of people coming, and the clerics and nuns, and those serving God there, being gathered, and many from the provinces using the sacred offices being joined, the Prelate, all sacrificing for his soul, with great contrition of heart and humiliation offered the saving host to God; moreover, the public Mass being completed, he admonished all in common with sober and cautious speech, that for that holy soul they should devoutly pray with the inmost intention of the heart, that, absolved from every bond of offenses, God granting, it might deserve to enjoy perennial joy forever with the Saints and elect of God. The prayer being performed by all according to his word, the Bishop buried the body, and most devoutly with tears commended the soul to Almighty God. But the ministers, as has been said before, covered the body with a wooden lid, and over this, upon the steps of the walled tomb, placed a dense wooden flooring, but on the surface of the earth firmly closed [it] with stones joined together ⁿ. These things being thus performed, the Bishop went to Augsburg for the sake of prayer. The prayers being manifoldly completed, asked by the brethren through charity, he received, on account of his holiness, the apparatus of Mass which had been St. Ulric's, of the abundance of which he while living had abounded, and, honorably dismissed, as he was best worthy, God accompanying, returned to his own.

ANNOTATION.

d. That is, apparatus.

* otherwise Fulda.

* That is, "that not" ut non.

CHAPTER XII.

The deeds and death of Henry, successor of St. Ulric in the bishopric.

XXVIII.

After the death of the holy Bishop Ulric, Henry, son of Count Purchard, was made his successor, not providently entering into the sheepfold of the sheep, The successor of Ulric, but climbing up from elsewhere, because, Purchard ^a, Duke of the Alemanni, who had the daughter of his maternal aunt as wife, and very many others, but also certain soldiers who desired by his crafty art that their benefices should be augmented by him, counseling, he began by subtle counsel to consider how he might usurp the aforesaid place for himself; although it came into his knowledge that Werinhar the abbot, in a certain congregation invisible to carnal eyes, where holy Ulric was joined in an ecstasy of mind, heard: "If two should agree with the others, he would have been destined by all that congregation for this ministry, that he should become his successor," as I foretold before. Certain clerics, the Advocate and certain other soldiers of that same bishopric accompanying him, began to make their journey to the court of the Emperor, carrying the episcopal staff. And when they came to the city of Worms to the monastery of St. Cyriacus, they found there Duke Purchard with his wife occupied by infirmity. And when they indicated to him the zeal of their journey, by certain machinations of a crafty reasoning they were deceived by him, because he said to them that the Emperor in these days remained near the outermost borders of his kingdom, and that on the way which they had to go all things were exceedingly dear, and that the grass everywhere remained under protection i.e. reserved, and therefore that they and their horses could be sustained by no convenience: "not after many days our Emperor wishes to hold a royal conference at the place which is called Erinstein, thither you can easily go; therefore return now, and when my sure messenger shall come to announce to you the day of the aforesaid conference, do not doubt to come thither, for there you shall find me, [and] that I will be a firm helper to you, and in the episcopal election know that I agree with you without ambiguity."

[86] how [Henry, to the bishopric] These words being heard, judging them to be true, and consenting to his counsels, they returned. But not much time after, the Duke's messenger came, and indicated that the royal conference remained at the aforesaid place, and admonished them to come thither. Who immediately, other brethren being taken with them, hastened to proceed to the aforesaid place. And when they had drawn near to the place which is called Ad balneos At the baths, a certain messenger meeting them said: "Henry, son of Purchard, whom the Emperor with his faithful, and Duke Purchard, have decreed to be Prelate at Augsburg, will now quickly meet you." This account being heard, the brethren, saddened because they were to be deprived of the aforesaid election of the Bishop, went no further, but returning, waited in a convenient place, until the aforesaid Henry should accompany them thence. On that same day, when the soldiers who came with Henry from Duke Purchard came to the camp, they began to ask the clerics joined to them, that they should approve Henry to be Bishop in common in that same place. Who asked a respite, until in a common chapter at home all the brethren should be brought together into one. And when the soldiers refused this, and contended with a long discourse among themselves, returning to Henry with certain clerics, they chose him to be Bishop over them: but some, not choosing him, came to Augsburg to the other brethren. And when they came to Augsburg thus separated in his election, there came a certain Count, Wolverad by name, with certain other men, as if bearing a legation from the Emperor to the congregation,

saying: "The Emperor has charged you with grace and mercy and all good things, and has asked that this Lord Henry, whom he with his faithful has decreed to be pastor in this place, you also, for love of him, do not unanimously refuse to choose as Prelate for yourselves." But this legation was composed by a fraudulent counsel. To whom answering they said: "Let him come with you to our chapter to hear our answers."

[87] is promoted; And when they had scarcely obtained that they should enter the chapter, they read the canonical lessons on the election of Prelates. The aforesaid Henry, when he had heard from the lessons recited in their presence, that it was in the power of the canons to choose or refuse him, with leave humbly asked that they would not disdain to choose him as Bishop, promising them, if they consented to his petition, hereafter the bestowal of every kind of convenience. Who, believing his promises, some indeed of their own accord, some avoiding dissensions, yet all in common decreed him to be Bishop. But this election, when it had been made known in the church to the soldiers and household, the bells sounding, was confirmed by all. Then at last the aforesaid Henry, certain canons being taken, went to the Emperor, and in his presence, strengthened by the testimony of others, announced his election, humbly entreating that from the highness of his Imperial power the aforenamed pontificate should be granted him. But the Emperor did not contradict his petition, nor immediately fulfill it, but promised that after five days, on the solemnity of St. Mauritius, he would give assent to his petition, as also he did. But afterward at the appointed time he came to Mainz, and from Rudpert ^b the Archbishop, and his suffragans, received the episcopal benediction.

[88] But in these times Otto, son of Luitolf, son of the Emperor Otto, why into exile was Duke of the Alemanni ^c, and Henry, son of Henry, brother of the same Emperor, was Duke of the Bavarians, who, although from their near kinship they ought to have been joined in charity, from the machination of the ill-persuading Satan began to exercise envies and dissensions among themselves ^d. And so Henry the Bishop remained more suited in all things to his namesake the Duke, and consenting more to his counsels than to Duke Otto, although the city of Augsburg remained situated in his Duchy. But for this matter Duke Otto began to be angry against him, and to take counsel with his faithful, that he should oppose him in whatever he could, which also he did. Moreover the Bishop wished to take away benefices from certain soldiers, nephews of the holy Bishop Ulric, Manegold and Hulpald [*], on account of the counsels of certain persons, without their guilt. But they, because, holy Bishop Ulric being still alive, sent by him, they often came in aid of the Emperor with a lordly multitude of soldiers, and in his service vigorously fulfilling his will in all things, remained so long, until, honored with gifts by his grace, they were dismissed to return. The Queen also professed that she was their kinswoman, therefore they refused the benefices received to the Bishop, and held them in their own power, he being unwilling. And so the Bishop, wearied by these and many other adversities, was made sad.

[89] At a certain time, when the Emperor Otto wished to invade the nation of the Slavs with an army, sent, and Otto, who was then Duke of the Alemanni and Bavarians, Henry being deposed, was ready to come to his aid with the Alemanni and Noricans, and Bishop Henry promised to go with him, he awaited with his soldiers until the army should withdraw, and, as they had before taken counsel, occupied with his soldiers the cities which he could, and himself entered Neuburg ^e. But Henry, who before had been Duke, entered the city of Passau ^f, on this reasoning, that, Otto withdrawing with the army, he might subjugate the province to himself by the aid of his nephew the Bishop. And so, when this counsel had been made known to Duke Otto, he returned with the army of both provinces, and besieged him in the aforesaid city of Passau. But the Emperor Otto, freed by the clemency of God from the Slavs, came after him to the same city to besiege it. And when, the siege being finished and the tumult mitigated, the Emperor returned to Saxony, afterward at the appointed time Henry, son of Henry, and his namesake, son of Perhtolf, were called to the conference of the Emperor, with whom also Bishop Henry came to the Emperor, to excuse himself of the aforesaid guilt, that, restored to his grace, he might deserve to return to his own. And so the conference being performed, Henry and his namesake were sent into exile ^g. But Bishop Henry was committed to be guarded to the Abbot at Werden ^h, where St. Ludger rests.

[90] and whither. And when he was there guarded with great care from Easter until after the nativity of St. John the Baptist, an imperial conference was held in the town which is called Trutmanna Tribur; thither came two presbyters, Gerard and Anamot, from Augsburg, and by the intervention of Duke Otto and the Bishops found there, besought not only for themselves, but for all the clerics and laymen dwelling in that same bishopric, that they should not long be deprived of their episcopal guardianship i.e. bishop. But the Emperor, satisfying the petition of Duke Otto and his other faithful and the aforesaid clerics, commanded the Bishop to be brought back from exile, and, the oath of his fidelity being repeated in his presence, granted [him] with his grace to return to his bishopric. But the Bishop, restored to his place, began to consider in his mind for what guilts such various adversities had so frequently happened to him, who was manifoldly more injured by the Duke than his predecessors, and because the chief of the soldiers presumed to hold their benefices against his will, and the most choice ministers of his paternal household died suddenly in various ways; secretly he asked the familiar clerics, whether St. Ulric said of Werenhar the Abbot, that he ought to become his successor, as had been said to him before. And when he had recognized in truth that to be true which before he had been unwilling to believe, he was vehemently afraid, but did not manifest it publicly, [and] was the more afraid for this, because then frequently signs and wonders were done at the tomb of the holy Bishop Ulric, God granting.

[91] Coming to his senses, he resolves to visit the thresholds of the Apostles, Then at last, manifoldly changed for the better, he tried to make peace with God, and commanded the mother church to be covered with a new roof, and over the river Lech to St. Afra's built a bridge, and commanded that none of the household should receive from the bridge a toll or any due; but as his alms, whoever wished should proceed without contradiction and hindrance. But afterward he visited Rome and the thresholds of the holy Apostles Peter and Paul for the remission of his offenses. And before he had begun to go thither, the property which his father Purchard was seen to have at Geisinhausa, and which he had handed over to Eticho his faithful [man] under testimony, on this reasoning namely, that he should firmly transfer it thither where his son Bishop Henry should ask, then indeed Eticho, at the Bishop's request, handed over with his hand the aforesaid property, lawfully according to the law of the Noricans, to holy Mary upon her altar situated in the city of Augsburg, and upon the gilded chest adorned with enclosed stones, with the church and all the buildings, with the fields, meadows, pastures, mills, waters and watercourses, ways and pathless places, settlements, forests, cleared and uncleared, sought and still to be sought, and with the household, and with all things by right pertaining to the same property, except that he left twenty hides hubas outside the donation; and decreed them to the service of St. Magnus at Fauces Füssen, and stipulated with the Canons that they should have power, if they wished, to exchange those same 20 hides with 10 in this province, in a good place, for their [own] hides, into the hand of Werinhar the advocate, and into the hand of Gerard the Provost, for the remedy of his soul, and of his father and mother, and of his maternal aunt, and of his other kinsmen and parents, on this stipulation, that it may remain perpetually in the right and power of the Canons in oblation, their daily stipend being safe in all things, and that they, for the rest of his soul, every year before the anniversary day at the evening hour should celebrate a full vigil aloud, and on the anniversary day again complete a vigil, and, the Mass of the altar being celebrated, all in common offer to God the oblation of the host, and moreover provide for a hundred poor with a sufficient stipend of eating and drinking, and of them clothe twelve in one year with linen garments, and in the other year clothe them with woolen, and provide hose and shoes.

[92] But if any successor of his, [*] the Prelate, should attempt to break this stipulation, and, taking away the aforesaid property from the Canons, should try in any way to reduce [it] to his own utility; pious foundations being before instituted, and, the reasoning being learned by him, should not immediately restore [it], his lawful heirs shall have free power to place three denarii upon the altar, and thence to redeem that same property and to possess [it] in their own right, for all generations to come. Done at Augsburg, in the church of the holy Mother of God Mary before the altar, Bishop Henry performing [it], in the presence of the Canons, before a frequency of people, and before the witnesses noted below. The mark of Eticho, who made this handing-over. The mark of Adalbero. The mark of Jagob. The mark of Marahwrat. The mark of Willehalm. The mark of Hunurid. The mark of Engilmar. The mark of Wezzi. The mark of Pilgirim. The mark of Gundachar. The mark of Cadolt. These of the province of the Noricans.

[93] But these of the province of the Alemanni ^k. The mark of Werenhere the advocate, who received this handing-over with the hand of Kerhard the Provost. The mark of Hiltipold. The mark of Gotebold. The mark of Reginhar. The mark of Suidger. The mark of Aribo. The mark of Vrolf. In the year of the Incarnation of our Lord Jesus Christ nine hundred and eighty, in the VIII indiction, on the IV Nones of October, and [the] XX ^l day, Thursday. I therefore Gerard ^m, an unworthy presbyter, noted the day and year. These things being thus, as I foretold, fulfilled, he went to Rome, and his vows being performed, came home sound. But still within he was tormented with great anguish of mind, because by Duke Otto, although outwardly they had been reconciled, he was more compelled than his predecessors to do him service from the goods of holy Mary; and because certain soldiers held ecclesiastical benefices, by right pertaining to his power, against his will. Because he was sprung of noble parents, and had great knowledge of the art of Grammar and of other books, and abounded very fittingly in sweet conversation and well-sounding speech, on the holy solemnities he was zealous in the service of God and in preaching. He used lordly service at his table, and to those remaining with him offered abundance of eating and drinking with cheerful countenance and placid mind. But to the household he was more savage than just, taking away their right, and in certain places creating a new census. Then at last he recognized that the aforesaid adversities, unless with God helping, and the grace of the imperial highness contriving, he could not overcome, and with all effort studied to bind himself

to the service of the Emperor, that by the acquisition of his grace all the adversities threatening him from others on every side might be mitigated by his clemency and by his precepts. Therefore he often visited him with imperial gifts, and took pains to please his confidants drudes ⁿ with fitting gifts, and moreover went on hostile expeditions with him, in such a way as he judged best would please him.

[94] he dies. And so in the year of the Incarnation of our Lord Jesus Christ 983 ^o the Emperor with his army went to the province of Calabria, thither also Bishop Henry came with him. And when there a battle was fought with the Saracens, very many being slain there on both sides, alas for grief, whether captured or slain, there also he remained. His loss is to be lamented beyond measure, because his place cannot be found and visited by his clerics and kinsmen and relatives and friends. It is very perilous to transgress the decree of God revealed through his Saints, and to spurn prophecies, the Scripture saying: "Extinguish not the Spirit, spurn not prophecies." But Werenhar, afterward asked by the Emperor whether he wished to receive the bishopric, as St. Ulric had before decreed, Werenhar who was still sound and unharmed, answered that he no longer wished to receive this bishopric. But after the refusal of the bishopric, as I learned from his ministers, a few hours being interposed, he began to be sick, and at Lucca [p] ended his life, and his body was carried even to St. Domninus [q], and there was honorably buried. But Duke Otto also died at Lucca, and was carried by his own over the mountains [r], and led even to Aschaffenburg, [and] with great honor and much lamentation there committed to the earth.

ANNOTATIONS.

p. Perhaps Lucca of Etruria is indicated.

q. Understand the town of St. Domninus Borgo San Donnino near Parma.

r. That is, across the Alps, namely from Italy into Germany.

* otherwise Hucpald.

* otherwise "my," and so afterward.

THE MIRACLES OF ST. ULRIC.

Ulric, Bishop of Augsburg (S.)

BHL Number: 8359

FROM MANUSCRIPTS

The ancient division of chapters.

On the taper, which fell upon the carpet, the first miracle.

On him who was freed from fever there, among the first, II.

On the multitude of those freed from fevers, III.

On him who took away one of the staves, IV.

On Adalger the presbyter, V.

On those who were supported by staves, VI.

On the multitude of staves, VII.

On the healed daughter of a certain woman, VIII.

On him whose ears and tongue were loosed, IX.

On the pretender Simularius of Bishop Henry, X.

On the same, how he was snatched from a wound, XI.

On Adalhard, who refused to drink the charity drink of St. Ulric, XII.

On Waldker, who also despised the charity, and died, XIII.

On Hereuunso, how he was restored to health, XIV.

On Hiltepald, who received the light of his eyes, XV.

On Ruodpert, who was healed first on the journey, afterward at the tomb, XVI.

On Luiteric, who received his sight, XVII.

On the Cleric, who received his lost speech, XVIII.

On the blind man, who received the light on the way, and carried his guide to the tomb, XIX.

On the matron, freed from a demon, XX.

On the son of Woltzlav the duke, XXI.

On Misico the duke, how he was freed, XXII.

On the woman who was freed from a demon, XXIII.

On the almoner of Bishop Abraham, freed, XXIV.

On the blind man, whom his guide left despoiled, XXV.

On the little boy, who fell from the bridge into the river, XXVI.

On him, whose hay was changed into ashes, XXVII.

On the woman, whose hands were contracted, XXVIII.

On the lame man, whose horse was injured in the feet, XXIX.

On the sick man, who leaped from his bed against the will of those carrying [him], XXX.

CHAPTER I.

The carpet not burned, the healings of various persons, and the punishments of some.

CHAPTER I.

After the commendation of the precious treasure of the sacred body of Ulric, The carpet placed on the tomb unharmed by fire; a carpet was placed over the tomb, and a continual light set there burned without intermission. But a certain one of the keepers incautiously placed a burning taper beside the tomb, which keeper withdrawing, the taper fell crosswise upon the carpet of the tomb, and remained burning, until that part of the taper which lay upon the carpet was consumed by the fire, and, joined with the front part of the carpet which projected from the tomb, burned, and sent a flame upward through the carpet, the keeper came, and seeing this, quaking, was astonished, and, fearing, took away what still remained of the taper, and solicitously inspected the carpet, to see whether anything were injured by the fire, [and] found a trace of fire from the smallest crumbs of the taper, but could not find one hair burned on the surface and on the side of the tomb in the carpet. This miracle, when he announced [it] to his master and the brethren, and showed the trace of the taper, and yet exhibited the carpet unharmed, they, filled with wonder and joy, all glorified God and St. Ulric.

II, III and IV.

[96] Although as yet no miracle was found to be done there openly, one vexed by a long fever, a multitude of the household of both sexes, continually prostrate on the pavement, joined to the place of the holy body, prayed for the suffrages of their necessity, and, perceiving that many aids of every kind of convenience came to it thence, began more frequently to visit that same place. And so, when by the assiduity of those visiting, the Lord granting, that place was commended to very many, there came a certain man of the province of the Noricans, by name Reginwalech, who, wearied by fever for a whole year, brought to excessive infirmity, came to Wicfred, the Provost of that same place, asking him whether he could indicate to him some medicine of his liberation. Who answering said: "Go and procure for yourself a staff, and carry it to the tomb of my Lord St. Ulric for your welfare." Who, walking, cut himself a staff of birch wood ^a, and carried it to the aforesaid Provost, who, walking with him, led him to the holy tomb, showed him [how] to place the staff upon it, and, supported also by the prayer of the clerics, and comforted in faith by their doctrine, at that same hour was freed from the fever, [and] manifestly restored to health. But at that same time in these regions an incredible multitude of peoples was wearied with fevers: then others suffering fever, are healed. who, when they heard that the aforesaid man had been freed at the holy tomb, as I foretold, some with staves, some also other oblations being added, hastened to visit the holy tomb for their health, all of whom, wherever they came from, were quickly restored to health.

A certain one of the household of holy Mary, Hisenhart by name, took one of the staves which were carried to the tomb by the sick, and carrying it in his hand, began to walk thence: and when he came to the hill which is called Perileich, he began to be sharply wearied by fever. Then perceiving for what guilt he was given over to infirmity, returning to the tomb, he restored the staff to the place where he took it, and made a vow that he would no longer presume to take any thence, and, the vow being performed, was released from the fever.

V and VI.

[97] Of the congregation of St. Afra one presbyter, Adelger by name, took from the tomb two beautiful little staves to look at, Two, staves being snatched from the Saint's tomb, and apt to be carried in the hands, and forgetting himself, carried them into his house, and there, when he had sat down, frequent yawning seized him and a very great horripilation of the skin, and all his members were occupied with weariness, so that he could not fitly have the strength of sitting, nor of walking, nor at least of lying down: who began to consider within himself for what matter he was burdened with so sudden a loosening of members, and rising came to Wicfred the Provost, and announced to him the event of the matter: to whom he said: "Did you take those little staves from the holy tomb?" Who said: "I did so." "Hasten," he said, "to replace them in their place." When this had been done, all inconvenience of body being put to flight, the presbyter was forthwith restored to his former health. Whoever also of the multitude of the common people took into their hands of the staves brought there, to lean upon them during the sacred mysteries, are punished and healed. that they might more easily await the end of the mystery, were shaken by a sudden invasion of fever, and, the cause of the event being learned, the staves being cast away, at that same hour were freed.

VII, VIII and IX.

[98] These occurrences being divulged, and brought everywhere to the knowledge of all, no one presumed to take away thence even the smallest little staff without leave, The multitude of staves. and therefore so great a multitude of staves grew, that it could not easily be counted, nor placed without hindrance in the corners of the church. Whence it came to pass that they were set upon the beams of that same exedra where the tomb is situated. And so the sacristans ^b, their master commanding, frequently carry them to the fire, and, they burning, reduce the wax to softness, to multiply candles for the service of God, yet upon the beams very many always remained, and those who behold them do not think their number to be in any way diminished. The supports of those who, the grace of God granting, by the merits of St. Ulric were there freed from various infirmities, very many hang, and the analogies of others, according to the various members of the sick, very many, figured, can there be seen. The vehicles also of those who, placed on carts, maimed by manifold weakness of members, came thither, and were given perfect health in all their members, the carts being left there with the huts, [and] returned joyful on foot, can be beheld before the doors of the church.

But the daughter of a certain woman, made wholly weak in the arm, in the district of Geltenstein, A daughter, afflicted with a weak arm; to whom on a certain night in sleep it was said: "Why do you not bring your daughter with a lamp to the tomb of St. Ulric for her health?" who, awaking, announced the dream to her daughter, and, as quickly as she could, led her thither with a candle, and, perfect health being received, brought her thence joyful to her own possession.

And of the same district, from the little town called Toningen, a certain man, whose ears were closed, so that he could hear nothing, deaf and dumb; and his tongue bound, so that he could never bring forth any word, was led by his brothers to the tomb of St. Ulric, and there prostrate lay a long time, shedding tears, but raised by his brothers, was led among the altars. And when he had begun to walk and came before the altar of St. Donatus, which is situated at the western part of the church, he heard the sound of those singing in the choir of clerics, and with still weak voice said to his brothers: "Behold, I hear, and I can speak." Who, when, the service of God being performed, they announced these things to the clerics, and they truly recognized these things to be so, they caused the bells to sound, and themselves began in common to praise God, and, the praise being finished, the aforesaid sick man, endowed with perfect speech and entire hearing, deserved to depart.

[99] Of the household of Bishop Henry a certain baker ^c, named Luitnot, anxious, by his own guilt lost the favor of his Lord, because he dissipated with great incaution the grain committed to him throughout the Bishop's places. Who, being vehemently terrified by the Bishop's ministers, fell into the greatest fear, [and] came barefoot to the tomb of St. Ulric for freedom from his impending anguish, and there a long time with tears asked his aid. But when he returned thence, a few days being interposed, more easily than he could believe, he received the favor of his Lord. Then, firmly trusting everywhere in his aid, in his refreshment for love of him he frequently drank, and was accustomed to ask others to drink.

XI.

[100] The same Luitnot ^d on a certain day came to the house of Razo, about to be wounded, who was then a powerful minister of the Bishop, in the town of Popfingen, and there took dinner with him. Who, when satiated he wished to depart, the aforesaid Razo pressed him to drink more. To whose petition he did not dare to gainsay, but received the vessel which was offered him, saying: "I wish to drink this cider ^e for the charity of St. Ulric, by whose aid I was freed from the greatest anguish." And when he had drained the cup, and turned the vessel downward with his hand, he said: "Signed with this charity, I am certain that the pravity of no adversity can harm me today, nor can the sword wound my body." To whom Razo said: "Give me your finger, that I may see i.e. whether my little knife can wound your member." Who immediately with great faith offered him his finger, but he, seizing his finger, with the other hand tried to draw the knife from its sheath, to wound the finger of the aforenamed baker, and inflicted a great wound on his own hand with the same knife, and hastily let go both the seized finger and the knife, and began to lament his wounded hand, but the baker, comforted in faith, departed sound.

XII.

[101] But another of the household, by name Adelhard, when he wished to go from the city of Augsburg to his dwelling, which is situated in the town named Eitingen ^f, another, his leg being broken, are made whole. before the gate of the city a certain man asked him to drink with others; and when they had begun to drink, one of those remaining there asked them to receive the drink for the charity of St. Ulric; but the aforesaid Adelhard emitted a foul word from his mouth, and refused to receive the cup of the requested charity. And when he had withdrawn a little thence, on the level of the road, his horse falling, his leg was broken, and thus led with labor to his house, he remained weak a long time. But afterward he vowed a vow at the tomb of St. Ulric, and, God granting, was restored to health, and thenceforth frequently asked others to drink the charity which before he had despised.

XIII.

[102] In the aforesaid village of Eitingen, on a certain day, when many of the household had been gathered together into one to drink, A blasphemer is punished. there was among them one, by name Walterih, disciple of Wicfred, Provost of St. Afra, who, when he heard the charity of the holy Bishop Ulric asked for there, with profane mouth, as if raving, most foolishly said: "What does the charity of that Bishop profit me? for he can do signs no more than one dog." That word being emitted, given over to the devil, he lost human speech, and began to make noise raving in the manner of a dog, and, yelping and barking, a little time having elapsed, alas! wretchedly ended his life.

XIV.

[103] In the city of Augsburg a certain smith, called Hereuuns, held a long time by great infirmity of his whole body, A contracted man, so that he could not walk except by others helping, and sometimes supported by two props, with his head bent almost to the ground, scarcely came to the necessaries of the body. Who, when he had heard that many sick were often healed at the holy tomb, began to creep thither beyond his strength, and early at dawn to go out of his dwelling, and scarcely to arrive there before the third hour of the day. And when he had done this frequently, at a certain time in Lent, on Friday, when he came to the gate over which the chapel of St. Michael is set, exceedingly weary and destitute of all strength, he stopped, saying: "Lord God, Father Almighty, deign to know with how great difficulty I have now come to this place, and by the merits of the holy Confessor Ulric have mercy on me"; and, resting a little, crept even to the tomb. His prayer being finished there, when, the props being received, his companion helping, he wished to rise, one prop slipped on the pavement, and he was cast to the ground again, and in his casting-down his knees behind, in the contraction of the sinews, in the manner of broken hammers, made a sound, and his legs were stretched out along the pavement. But his companion, when in the usual manner he wished to raise him, he said to him: "Wait a little, for, it seems to me, I can rise and walk by myself." These things being said, the props being left on the pavement, he rose and walked. Who immediately there, the cross being received, the clerics and other citizens accompanying him, without a staff powerfully walked to St. Mary in the city of Augsburg, and there, the praises of God being performed in common, at that same hour returned to St. Afra's carrying the cross.

XV.

[104] A certain poor bondman of the town which is called Messlinga ^g, Hiltibald by name, a blind man, was struck with blindness, and in that blindness continued for two years: but in the third year certain men of that same district decreed to go to the city of Augsburg for the sake of prayer, who found him on that same journey with his guide, seeking his living through the towns, and said to him: "Go with us to the city of Augsburg and to the tomb of St. Ulric, perhaps there you can obtain mercy." To whom he answered: "I have no stipends for myself and my guide, and no oblations to carry to those holy places." Who answering said: "If you go with us, as much as we can, we are your helpers." Consenting to their persuasions, he went with them to Augsburg, and on that same night beside the holy tomb outside the church awaited the coming day. But morning being come, led within the church to the tomb, he devoutly prayed, and the light of his eyes, before lost, by the grace of God granting, he received, and, the cross being raised, a great multitude of people accompanying him, came to St. Mary, and, his fellow-citizens giving testimony to him, recounted how he had been enlightened.

XVI.

[105] At a certain time, when the holy Bishop went to the synod of the Emperor Otto, gathered at ^h Ingelheim, ruptured, and lame, a certain poor man of the town of Affelterbach, called Rudpret, was joined to him beside the way, carrying his flank, fallen from his belly in the place of the navel, in his bosom: and when, his bosom being opened, he showed it to the Bishop, he commanded a denarius to be given him, and said to him: "Go in the peace of God," who not long after began to be bettered from day to day, and, his belly being healed, was freed from the aforesaid infirmity. But afterward this same man was made lame, so that unless supported on stools he could not walk; he was also wholly deprived of the use of his right hand in its lineaments. When he had remained held by this infirmity for four years, he desired to come to the tomb of St. Ulric, and procured wax which he might carry with him to the tomb: but the wax being procured, strength was granted him to walk on the props of staves, the stools being left. But when he had thus arrived there, his hands and knees, restored to health, received their functions, so that the same man, raised without props, walking, returned dancing.

XVII and XVIII.

[106] From the kingdom of Lothair ⁱ also a certain Luteric, who for a long time lacked the light of his eyes, came to the holy tomb, a blind man, and, prayers being performed, received clear sight.

A certain cleric, who in the city of Augsburg for the zeal of learning often dwelt among the scholars, when he returned to his kinsmen, a dumb man, was made dumb; and when he had been led by them to the holy tomb, two denarii being emitted from his mouth upon the tomb, received the speech which he had lost.

XIX.

[107] A certain blind man, when with a very little guide he strove to go to the holy place in wintertime, another blind man, are healed. when he crossed the river Schmutter ^k, and came to a long rivulet, gathered from little founts, running along the way, his guide could

not offer him aid, but, his strength failing from cold and weariness, fell. But the blind man, the guide falling, with great care and sadness walked along the course of the rivulet, groping everywhere with his staff, and crying with a great voice to St. Mary and St. Afra, and to the holy servant of God Ulric, with intent mind entreated that aid and mercy be given him: and when, thus groping and crying, he had come almost to the end of the rivulet, the clemency of God granting, suddenly his eyes being opened, he beheld the light, and returning, raised his guide, and carried [him] even to the holy tomb, praising Almighty God and his Saints, and there manifestly recounted to the clerics and all present the things which had happened to him on the way.

ANNOTATIONS.

CHAPTER II.

The remaining miracles of St. Ulric.

XX.

There was a certain matron in the province of the Franks, very rich and noble, Possessed by a demon, who, seized by the devil, labored exceedingly. To whose seizure five Bishops with many others came together: who, when they constrained the devil by prayers and conjurations to leave the possessed body, crying and wailing he said: "Unless something of the goods of Bishop Ulric shall come hither, on account of your command, I do not leave the possessed vessel." And when he repeated again and again the same answers, they began to consider sending legates to Augsburg, to procure something of the Bishop's goods. But meanwhile, while they were considering these things among themselves, the devil cried out through the mouth of the matron: "Woe to me, woe to me, here in the neighborhood is one presbyter, who has an amice ^a which was the aforesaid Bishop's": although not of his own accord, but God commanding, he named the presbyter and the place where he dwelt. And when the presbyter, being summoned, came with the amice, before he entered the house, the demon said: "Woe, woe! now comes the amice of the Bishop." These things being said, crying and grieving, he left the body of the matron greatly wearied. But the presbyter, being asked whence the amice came to him, answering said: "The Bishop, once going to a royal conference, came to our church, and asked us to sing Mass for him; and when he saw us wishing to be clad in the alb without an amice, he said: 'Where is your amice?' To whom I answered, 'I have no amice.' Then he ordered this amice to be given me." But the matron, freed from the demon, and restored to sense and health, sent all her garments with which she was clad on that day, with hose and shoes, to the tomb of St. Ulric by messengers, whom also she commanded to announce there how, the Lord granting, through ^b his merits she was freed. Wicfred, provost of that same place, who also remained keeper of the church at that time, caused a dalmatic to be made of the same matron's frock, and her other garments, as was fitting for the service of God, to be composed, that this sign of the mercy of God might more frequently remain in the memory of posterity.

XXI.

[109] In the region of the Slavs ^c, the son of Duke Wolezlav ^d fell into ill-health, the sick son of the Duke of Bohemia, and was brought to such infirmity, that his father and mother and the other friends present despaired of his being able to have the present life further. And when the father was in these straits, he was admonished by the boy's mother and by others to whom it was known, how manifoldly many had been freed by the merits of St. Ulric from various straits, [and] immediately vowed a vow, if his son should return to life, that, legates being sent, he would visit the tomb of St. Ulric with oblations. But on that same day the Duke's son, turned to life, offered no small consolation to his father. Who, recognizing the mercy of God in his son, immediately took pains to send messengers and fulfill his vow. Who, coming to the tomb, offered V pounds of silver, and very many gold coins, and of wax as much as one strong pack-horse ^e could carry. The boy's mother ^f also sent separately a good part of gold denarii for her son. The legates also devoutly visited the altar of St. Mary with gold and other oblations, as had been commanded them, likewise the altar of St. Afra, and narrated for what matter they had been sent, saying that before they went out of their province they left the son of their Lord walking and sound.

XXII.

[110] At another time also a certain duke of the Wandals ^g, Misicho by name, was wounded in the arm with a poisoned arrow. Who, when he felt himself struck with a noxious poison, another struck by a poisoned arrow, and thought that the ruin of death was at hand for him at that same hour, with great faith and constancy vowed a vow, that he would not delay to send a silver arm with a hand, as soon as he could, to St. Ulric. Who immediately after the vow, relieved from peril, returned to his house, and commanded an arm to be made according to his vow. And when the smiths had begun to make the arm, and were fashioning a hand on it, the duke, forthwith freed from the impending peril, rose, praising God, who by the merits of his holy Bishop had freed him from the peril of death, performing his vow, by sending an arm with a hand to the tomb of the holy Man.

XXIII.

[111] A certain woman of the Rhaetia of Chur ^h, her own husband being left, was joined in marriage to a certain man of the district of Allgäu, possessed, called Durinc; and when she remained with him some time, she was possessed by a demon, and was exceedingly vexed by it. Who, when in many holy places she sought the aid of her liberation and found [it] not, took counsel to come to the tomb of the holy Bishop Ulric, which also she did. And when she drew near to the city of Augsburg, and could well behold the church of St. Afra, crying and raging, she fell to the ground, and was made as if dead. But the aforesaid Durinc with those accompanying him strove to raise her, and, raised, sense being restored, she was freed from the demon.

XXIV.

[112] A certain almswoman ⁱ of Abraham ^k, Bishop of the city of Freising, of the village which is called Camera, whose jaw was inserted into her breast, and speech wholly denied, Dumb, and afflicted in various ways, whose hands also were folded back to the arms and glued together, so that the figures of the fingers could scarcely be recognized, when she came to the holy tomb, and returning thence walked upon the bridge of the river Lech, a certain man met her, and asked her whence she was going: to whom she could not answer, but turned herself, bowing toward the church of St. Afra, to show him whence she was going: but when she turned herself to him, her jaw was loosed from her breast, and speech was granted her to answer.

XXV.

[113] A certain blind man, when he arrived with his guide at the river which is called the Wertach, asked him whether he could yet see the city and the monastery ^l. a blind man, are cured. And when he heard that the holy place was near, he had his hose and shoes drawn off, that he might arrive there with bare feet: but his guide, his shoes and other things being snatched, furtively withdrew from him; who, judging that for some matter of necessity he had entered the town situated nearby, and would immediately return to his aid; and when he waited a long time, he began, crying out, to name him, that he should come. Meanwhile also he sought his shoe-cases ^m and shoes, and found them not: then he perceived himself to have been despoiled by his guide, [and] weeping and praying began to cry to St. Mary Mother of the Lord, and to St. Afra, and to St. Ulric, that some supplement of consolation might come to him. When he labored at length in this tribulation of affliction, suddenly he beheld with his eyes an unknown light, and immediately a little cross made of osiers marked out that same place, and then, joyful, he visited the destined places, giving thanks to Almighty God and his Saints for the receiving of light: but the citizens of Houerchusa [*], in that same place where they found the little cross shown, set a greater cross for a sign.

XXVI.

[114] At a certain time, when the people ran together from every side to Augsburg, a drowned infant on the vigil of the nativity of St. Mary, to celebrate solemnly the holy day there; a certain woman among others with her little little boy strove also to come thither, that she might weigh him at the tomb of St. Ulric with oblations there ⁿ for his welfare. And when upon the bridge of the Wertach she wished to lead the little boy, placed on a carriage, with her other things, on account of the unevenness of the bridge, the carriage being tilted, the little boy fell into the river, which, from the excessive flood raised violently, threatened destruction to all going over it. And when the mother, most sad, wished to fall into the river after the boy to her own destruction, and was scarcely held, seized by the bystanders, the people on either side of the river on the bank hastened to the aid of the infant. Who, when he could be aided by none of them, sunk in the river, was hidden from the eyes of all. is given back alive to the mother by St. Ulric appearing But the mother, drawn by force from the river, and, as far as was possible, receiving consolation, weeping and lamenting, first sought the aid of the most holy Mother of God Mary, and afterward to the tomb of St. Ulric, with the oblations which before she had decreed to carry thither for the welfare of her son, and gave them with good faith for the rest of the little boy's soul. But on the following night, when sleep seized the sad body of the woman, a certain very venerable old man in episcopal dress appeared to her, saying: "Do you grieve, woman, greatly for your little infant?" Who answered: "Yes, Lord." To whom he: "Early at dawn," he said, "go to the river, and where he was last seen in the river, seek him on the bank of the river

among the shrubs." Who, awaking, scarcely awaiting the coming morrow, with those helping her went to the bank of the river, and according to the word of the holy Man found her infant sound and unharmed. Then, joyful, praising God she returned, and publicly recounted the deed done in the city and everywhere.

XXVII.

[115] But a certain man beside the Danube, when all the people of their own accord solemnly celebrated the birthday of St. Ulric, Profaning the feast of St. Ulric, he is punished. gathered hay with rakes into heaps, despising the holy day. Who, when on the next day he came with wagons to lead this into his hayloft, found [it] beautiful on the outside, but when with a two-pronged fork he touched [it] within, he found the whole changed into ashes, and the holy day, which before he had been unwilling to celebrate, afterward for fear he did not dare to despise.

XXVIII.

[116] But at that same time the maidservant of a certain matron, named Gerbire, another punished and cured. while she labored at weaving her cloth, a sudden pain began to contract her hands, which when, lamenting, she told to others, they answered her: "Lay aside the weaving-iron, because for the guilt of today's work this labor has happened to you": who, her hands being scarcely loosed from the iron, entered her bed. And when there she had no rest for the contraction of her hands, her fellow-servants announced [it] to their lady: but she commanded that early at dawn she should be led for her liberation to the tomb of St. Ulric. And when on the journey, weary, about the ninth hour they had sat down on the level of the field of Lechfeld to refresh their bodies, the pain began to be diminished in the hands of the sick woman, so that, before they rose from that place, they were restored to the use of their former uprightness. Who then, joyful, arrived at the destined place; and thence coming into the city to the church of St. Mary Mother of God after Vespers, announced these things to us as they were done, and returned joyful to their own.

XXIX.

[117] A certain noble ^o matron of the province of the Burgundians, when she had decreed to go to the city of Augsburg for the sake of prayer, A lame man, commanded a certain lame almsman to accompany her, whose horse she committed to two of her ministers, that they should fortify its feet with iron, as is the custom for those setting out. Who fraudulently wounded the feet of the horse with the nails, lest their accuser, in the journey of their acts, should, for the fidelity of their Lady, remain as he was wont. And they said to the lame man: "Your horse limps, and therefore it is necessary for you to remain here." To whom the lame man answering said: "Although the horse limp, yet I do not consent to remain here; God Almighty, who can do all things, is also able to lead me, as it pleases him, to the destined places." And when he had begun to go with the others, with a sound and fit horse he arrived at Augsburg. And when there at the tomb of St. Ulric he prolonged a devout prayer, and with firm faith implored the clemency of God for his welfare, in the presence of many he was restored to health. Seeing this, the aforesaid men, who had wished to hinder his journey on the horse, fell to the ground, confessing to the clerics and the rest who were present their offenses, asking pardon that they had wished to hinder that lame man, lest he should arrive at the place where the Lord by the merits of St. Ulric deigned to heal him. And penance being received, they followed the healed lame man, carrying the cross, each carrying a stone of as great a size as he could raise, even into the church of the holy Mother of God Mary, which is situated in the city, and there greatly lamented their sins, with tears asking pardon. And when this sign had been recounted in the presence of all; the clerics singing "We praise Thee, O God," and the peoples "Kyrie eleison," rendered thanks and praises to God.

XXX.

[118] A certain young man, son of a certain Count, was held by so great an infirmity, that not even in bed, a sick man. unless propped by others, could he turn himself to the other side, nor for a long time was he able to take food, unless refreshed by a few things offered. But when he was wearied by an enormous labor, he was led by his faithful in a bed to the tomb of St. Ulric, and, oblations being offered, there tearfully besought mercy. And when they had begun to carry him in the bed to St. Mary, in the middle of the way he began to ask those carrying [him] that he might be set down to walk. Who, not believing that he could walk, were unwilling to set [him] down. But at the gate of the city he again asked to be set down, saying that he could walk, [and] they again did not consent to him. But when he came to the steps of the atrium of the church, in the name of Almighty God he entreated all in common that, the bed being set down, they should let him walk. But they, hesitating in faith, gave no assent to his petition. But he recognized the infirmity to be separated from him, and strength granted by the nod of God, [and] leaped from his little bed, and thence with vigorous step came to the church, and safe returned to his own. An epilogue on the multitude and variety of the miracles. Let these few miracles touched upon suffice for zealous readers as good examples, so that they may not even inculcate on the slow and sluggish the disgust of excessive nausea. For if I should begin to enumerate one by one all the benefits granted by God to those going to the tomb of St. Ulric and returning thence, or to the sick and weak beside the tomb, I can accomplish [it] by the aid of no one, but of God alone, who can do all things. For they are so manifold, that the sensibility of human agility cannot count them. Because to some, after vows devoutly performed of coming thither with oblations, they were immediately granted in their own homes; to some, still placed far on the journey; to some drawing near thither; to some arriving there; to some returning thence; they were abridgingly fulfilled. The hearing of which, by good rumor, flew not only to the near regions, but even to those situated far off, which the frequent frequency of peoples coming from every side very often manifests; indicating that in these places, in their regions, many great deeds of God have been done by the merits of St. Ulric, whose true knowledge incited us, on account of our necessities, to come to these places. These things being heard, come now, we who are the dwellers of this church, and have very often seen the face of so great a Patron, and have very often received his doctrine and blessing, and beheld in him the best examples; and now, in retribution for his good works, see and hear assiduous miracles and various signs in the liberation of many; why do we not awake, and lay aside the tedium of our sloth? But him of whom we speak, as much as, God granting, we can, imitating, by his aid let us enter the way of rectitude, through which we may deserve to arrive at him who, in three persons in the equality of the Godhead, one, unchangeable, Almighty God, remains without end, forever and ever. Amen.

ANNOTATIONS.

c. Namely in Bohemia.

* otherwise Oberhausen.

* for "of nausea" nauseae.

* for "of sloth" desidiae.

APPENDIX

The Finding and Translation of the body of St. Ulric.

From the edition of Velser and Surius, collated with a manuscript codex.

Ulric, Bishop of Augsburg (S.)

BHL Number: 8367, 8368

FROM MANUSCRIPTS

CHAPTER I.

The body of the Saint sought and found, not without miracles.

In the year of the Lord's Incarnation 1183, in the first Indiction, on the XVI Kalends of July, about the ninth hour, The monastery and Church of St. Ulric being burned, when there was excessive heat, a certain forge, situated in the valley, reduced to ashes with wonderful swiftness the neighboring houses, and thence all the workshops, at last the cloister and church of St. Ulric and St. Afra, so that at the next supper neither bread remained for food, nor a hut in which on the next night the brethren might rest. The brethren therefore, dispersed through the city, from the excessive affliction of spirit were weary of living, until, strength being resumed, they began to build dwellings, into which, for performing the divine service and the cult of religion, they betook themselves as they could. The tomb also of blessed Ulric, broken by the beams falling from above, and empty of his most holy body, was found, except that four boards, such as are wont to be made in the coffins of the dead, having an aromatic odor, were there found. Whence we suppose that in them his most sacred body had been stored, when he departed from the world. Because therefore his body was not found in the tomb, great doubt began to arise, and the greatest sorrow held the minds of all. But by the precept and counsel of Bishop Hartwig ^a, the body of blessed Ulric was sought for nearly two weeks, and there was found a cave walled with square stones, and under it another walled cave, smaller however than the upper, and yet each was empty, which matter increased the doubt and sorrow, so that very many said that the body of blessed Ulric was not held in that place. At length, when it pleased the holy

Confessor to be revealed, on the anniversary night of his holy father Hupald, namely in the third walled cave, which was both the smallest and beneath the two upper ones.

[2] The body of the Saint is sought It was therefore ceased from until the day of St. Lawrence, on which, at the precept of the said Bishop, the Provost of St. George and other religious being called, and the doors of the church being shut, quarrymen ^b and masons were brought in, purified by confession and scourges [c]: through the whole day therefore they labored to cleanse the place, and to cast out the square stones, exceedingly great, from that great depth, and scarcely, night being at hand, completed the work. What miracle the Lord there showed through the merits of his Confessor, it is worth the trouble to write. When the masons had drawn a square stone of wonderful size to the upper parts with ropes, the ropes being broken, that stone fell upon a certain youth of good disposition, by name Cunrad, standing in the lower parts, and so laid him low, that you would now believe him not only dead, but even wholly scattered and broken through his limbs and joints. Henry, who was then prior of the convent, and other religious, standing at the feet of St. Ulric in the pit, and giving attention to psalms, were consternated in mind, and all counsel utterly departed from them. Moreover the men who stood in the upper parts gave headlong leaps into the pit, that they might now succor not a living body, as they hoped, but a lifeless one and crushed through the limbs. I am about to tell wonders: the stone being torn away, the youth is found alive as if in an ecstasy, and lifted from the earth sound and unharmed, when he was bidden to rest a little, himself untired returned to the work, and changed sorrow into joy. Blessed be God, who is forever.

[3] and is found. On that same day the Bishop, content with only bread and water, awaited the event of the matter. But night being at hand, all things being cleansed, and the approach to the tomb being opened, being called he came with a few into the church. The Bishop, clad in sacred garments, with great reverence barefoot was let down into the pit, and there standing over the holy tomb, at the entreaty of the Prior of the convent, forbade under anathema that anyone should furtively withdraw anything of such great relics. There was therefore found the body of the most holy Confessor, upon gold and precious topaz, with certain particles of the pontifical garments, not yet consumed by age, and on the right side at the head, a silver pyx, exceedingly shining in an all-silk little chapel, and in the pyx (as some said) were contained the blood of the Lord and other holy things. There was found also a locked casket, exceedingly great, all which were full and stuffed with relics of Saints. The body therefore of blessed Ulric with all the relics, wrapped in purple, was enclosed in a wooden shrine, until another shrine of copper, wholly firm, was made, in which the most holy body was diligently stored, the silver pyx being placed at the head with the other relics. In the very tomb the Bishop rashly took away a certain bone from the rib of the holy Confessor, and, broken into fragments, indecently placed [it] in his purse for relics. Changed also in mind in all things, he was very hostile to the place, and because he could not become master of the relics of St. Ulric according to his will, the congregation of St. Afra vehemently resisting, he stirred up great persecution against the place, whence also the Lord in that same year ^d deprived him of life, as will appear in what follows.

[4] A certain servant of Udalscalcus, provost of the greater church, The stealing of relics in one who afterward was made Bishop ^e, from whom also we heard this very thing which we narrate, saw blessed Ulric in a vision, as if disturbed and moved with anger. To whom he says: "O holy Ulric, what cause has arisen, that you seem thus in sorrow and not in the cheerfulness of your countenance?" To this blessed Ulric: "Over that Bishop, who arrogantly broke a bone from my rib, and dealt rashly and unworthily with the other relics of my body, I am moved, and shall be moved, and so long shall I complain to the Godhead, until he himself pay the penalties." Not long after, when he was sound and unharmed, suddenly seized by fevers, within a few days he died: and after his death he often appeared to religious men, setting forth to what judgment he was subjected, and with what torments he was afflicted, because he sinned against St. Ulric, and often infested his place and the brethren, frequently admonishing and asking that he might obtain indulgence from them. Which brethren, with a regard for mercy, as we are bidden to pray for enemies, often wish [him] pardon, and pour out prayers for him.

[5] It is well also to insert what happened to the Provost of St. George at the very finding of the most holy body, and punished in another. as he himself testified to us. While it was unknown to him to be in aid and testimony of the aforesaid finding of the holy Confessor, he burned with all desire to take away by a certain pious theft the great toe of the foot, and his brethren, laboring with the same desire, furnished him a silk little sack in which he might store those same relics. Therefore, let down into the pit and suffering the fall, he broke his own joint in the great toe of his foot, according to what he himself wished to take away from St. Ulric by theft, suffering great pain, whence he is today, as he asserts, disabled. The purse also which he had, secretly hanging from his neck, he openly lost, whence he was so ashamed that he almost forgot his pain.

[6] Yet the same Provost and his venerable brethren were not cheated of their desire, A concourse to the relics. because the brethren of the convent of St. Ulric conferred on them one tooth from the sacrosanct ashes for relics. Meanwhile far and wide the fame grew that the body of St. Ulric was found, and they began to build and dedicate churches and altars in his honor, to which also, of the sacrosanct relics, as much as the aforesaid brethren of the convent dared, they distributed with a regard for charity. So great a concourse also, both from distant and from near places, was made, that it is incredible to tell ^f. Besides those miracles too which were done in secret through the merits of the most holy Confessor, of which there is no reckoning; there are very many which were celebrated in public, some of which we have thought worthy to commit to the page.

[7] On the vigil of the Assumption of the holy Mother of God Mary, A woman, plunged into the waters, not drowned. while men of divers sex, age, and condition flowed together into the church of St. Ulric, a certain woman of the region of the Noricans, about to offer a sacrifice to the holy Confessor, came upon the bridge of the Lech, which at that time had so risen, and had spread itself from its bed with so violent an inundation, that to all, whether men or beasts, coming upon it, it threatened nothing but destruction. The aforesaid woman therefore, pushed by the running crowd, fell from the bridge, in that place namely where the river was deepest and most violent. Soon the cry of all is raised to the stars, footmen and horsemen descend beside the bed, awaiting the end of the matter. But in a wonderful manner and wonderful to tell, by the power of the Most High and the merits of the most holy Confessor, from the upper bridge even to the lower (between which is a space of nearly a mile), that woman, being carried, so sound and unharmed rested on the sand; that she suffered no loss of body or of goods, but also of the sacrifice ^g which she carried in her hands. She testified to those coming that blessed Ulric had been seen by her in the waters, [and] had led her and her things even to the shore. Meanwhile almost the whole city ran to the spectacle, and first led the woman with praises to St. Ulric, then to the mother church, blessing God, who is glorious in his Saints.

[8] The frequency of the sick at the tomb. Around the tomb of the venerable Father it cannot be believed how many sick, how many especially demoniacs lay, that they might obtain some remedy for their misery. For if I should wish to touch with the pen all the things which through the merits of blessed Ulric the Lord frequently works, the excess would perhaps breed weariness, because there will never be lacking abundance of narrating; for his tomb is ever made fruitful with new wonders, nor is the imparter of grace lacking, if there is present an inquirer in truth. Those things therefore only which are seen to be celebrated in public are to be commended to posterity, lest, as we said, we incur the offense of tedium.

[9] A demoniac woman is freed. By troops day by day, the peoples going in crowds to the church of blessed Ulric, men held by various languors are brought in together with them. Of these therefore a certain possessed woman, while she more fervently attended a prolonged prayer, is oppressed with sleep, and blood burst forth from her nostrils. He therefore who from the beginning showed himself to be a murderer, who first persuaded the earth to be polluted with a brother's blood: for neither did he here depart from the creature of God without the shedding of blood. But the woman, awaking, strives to cry out, but her voice is intercepted by a certain secret pain. The crowds therefore run up, and now think her about to die, but suddenly through the merits of Blessed Ulric they behold her freed from all trouble of body and soul. They marvel therefore at the power of the most blessed Confessor, which he especially exercises against unclean spirits, since they themselves proclaim that they are vehemently afflicted by his merits. This man we believe and hope succors our souls against spiritual wickednesses, when we shall have laid aside this corruptible garment of the flesh. But that such hope of ours may be augmented, we shall take care to intimate briefly something of matters of this kind.

ANNOTATIONS.

CHAPTER II.

Certain other miracles are reviewed.

There was in the district called Ottobeuren, in the times of the Abbot Rupert [a] of happy memory, a certain demoniac, A demoniac, who revealed to the aforesaid Abbot all the misdeeds of the brethren dwelling in that same place, by a certain hidden judgment of God: since also the Abbot himself by a certain powerful virtue commanded the demons. On a certain day therefore, when the aforesaid demoniac behaved more mildly, and on the next day was tormented as usual, that blessed Abbot asked where he had been yesterday. And he: "We hastened," he said, "into the eastern region, wishing to receive a certain man going out of the body, and overwhelmed with innumerable crimes, but Ulric the Prelate of Augsburg and Vitus ^b of Lucca, who run

through all the earth, making great hindrance to us in acquiring souls; this man too, investing him in the monastic habit through a certain religious [man], they withdrew from our power." This, because it does nothing against one piously believing, but rather augments faith and hope in God and his Saint, we have noted at the end of the signs which were done in one and the same year of the Lord's Incarnation 1145; because we recognized it too by a true report from those who had heard and seen [it]. Of these things therefore, which have been said or are to be said, let no winding of doubt reside in anyone's heart, since hearing and sight have by no means deceived us.

[11] It is well also to insert into this work, that on one of those days, two women are freed from unclean spirits, when such great miracles were done at the tomb of Blessed Ulric, two women, afflicted by unclean spirits, beyond their custom filled the church with confused cries: whence it could be gathered that their redemption was at hand. For, the crowds more attentively being free for prayer, a sound [c], such as we designated above, twice arises around the ceiling of the temple, and the women are snatched from the malign possessor. Meanwhile such fear and trembling seized all standing in the church, that it is incredible to tell. Moreover to those remaining outside the church, a wonderful prodigy appeared. For they beheld over the tomb of the Confessor of Christ as it were an open circle, a circle namely of red, and afterward of saffron color, and from the circle an eagle of great wings hastening to the parts of the east. But what this was, it is not lawful for us to define: let those themselves see, who make light of the merits of Blessed Ulric, how great he is held with God, to whose ashes such honor is brought from heaven.

[12] Psalm 65 "Thy judgments are a great deep," O most merciful God, "and who shall know them?" There human prudence is excluded, where the divine wisdom governs every creature with ineffable and incomprehensible prudence. For there are certain divine tokens or dispensations, hidden from human senses, and although hidden, yet doubtful to none but that they are just, whence they ought rather to be praised than rashly, nay perilously, investigated. But these things we have premised for this reason, because we are about to narrate a thing to be wondered at, a thing stupendous, a thing unheard of in our times, in which that saying of the Prophet can be recognized: "The Lord is terrible in his counsels over the sons of men."

[13] There was in the district called Riedlingen [d] a certain girl, who in the summertime, A girl twice seized by the devil, twice freed. as is the custom of rustics, sought the mountains and woods to gather mint. But she had in her company several servants and maidservants, journeying with her for the aforesaid matter. And behold a certain man, naked, and black in his whole body, and horrible in aspect, so that he seemed nothing else than the devil, comes forth from the nearby wood, wearing a cap on his head. Who, seizing out of all by the hair the said girl, returned by the way whence he came. But she, from the greatness of her pain falling into forgetfulness of mind, while she knew not what she did, at length by divine compassion remembers that she was a bondwoman of Blessed Ulric, and cries out with this voice only: "O holy Ulric!" Then the fierce leader, "Woe is me!" he said, "for at the invocation of so great a name I can by no means exercise my fury upon you." This he said, and, the girl being left, nowhere appeared. O how great the holiness of the most blessed prelate Ulric, at the invocation of whose name the spiritual powers of wickedness so tremble! This is the fruit of your labor, O elect vine-branch of God, Ulric, since you remained in the vine, which is Christ, whence also the works which he did, you do, and greater than these you do. And because your honor redounds to the Lord, what you did in the aforesaid miracle we shall more fully pursue. Therefore the said girl, returned home, on that day indeed bore no trouble, but on the next day spoke strange things, on the third day began to be vexed by the demon. Behold, these are the judgments which above we called inscrutable. For who would dare to dispute thereupon, that the girl before snatched away, again yielded into the power of the demon? To the tomb therefore of blessed Ulric she is led in haste, that he may succor the wretched woman whom before also he mercifully freed. Where, when in the evening she was compelled to go out of the temple, she, with great contrition of mind hiding her head under the pall of the altar, "I will not go out," she said, "until I experience the mercy of Blessed Ulric." And forthwith through the air, like a certain horrible breath, the enemy of the human race went out.

[14] A solemn thanksgiving. Very many other miracles also are reported to have been done about these days, which for this reason are not set forth by the pen, because we did not recognize them by more certain confirmation. Therefore the clergy and people of Augsburg went out from the mother church with crosses and litanies, to render thanks to our Savior Jesus Christ, and to his kindly confessor Ulric. But the elders of the city of Augsburg testified that they had never seen, or learned by hearing, such a procession, in which so great a multitude of clergy and people came together. But the congregation of St. Afra went forth to meet them with fitting apparatus; and together they enter the church, and thus that whole day is spent in the praises of God.

[15] In the year of the Lord's Incarnation 1144, the Abbot Udalscalcus [f] presiding, the church of the blessed Saints Ulric and Afra was illustrated with many benefits of divine grace, Other miracles, for which the office of our pen does not need testimony, since not only the people of the province of Augsburg, but of all Germany, who survive of our age, remember these things. Of them therefore we shall narrate a few, that all may know how sacred is that place, in which such great miracles abound.

[16] Among the troops of men flowing together from various regions to the memorial of the venerable father Ulric, A lame woman, a certain poor lame woman was present, who lacked upright gait, and scarcely by the support of a staff made her way in any manner. She, for nearly the space of a whole day, in hope of recovering health, lay alone beside the mausoleum of Blessed Ulric: but the sun now verging to its setting, when all were compelled to go out of the threshold of the temple, she, as if she were to be frustrated of the patronage of Blessed Ulric, groaning, knew not what she should do. At length, using a loftier counsel, she seizes the staff sharply, and traverses in a circle the tomb of the Confessor of Christ, as if wishing the reward of so great a labor. The great faith of the little woman therefore overcomes the most merciful Confessor, and forthwith she obtained most entire health.

[17] There was a certain woman of Dachosen, exceedingly wearied by a malign spirit, a possessed woman, who, coming with her neighbors to the church of Blessed Ulric, that whole day gave forth inept voices. For he who emitted the voices through her held it certain that with great torment he would have to be driven from the possessed woman. For unclean spirits suffer the greatest torment when they are compelled to leave those on whose vexation they feed. Therefore, a great space of the day having elapsed, the possessed woman by the merits of Blessed Ulric is saved, and thanks are rendered to him who heals the contrite of heart, and binds up their bruises.

[18] There was a certain languid man in the city of Augsburg, who could not come from his house, a languid man, unless carried in a litter, the trouble of his infirmity requiring [it]. He, brought to the church of blessed Ulric, is laid before his tomb in the manner of a cross, under a hope which does not confound. Meanwhile, he praying for the inconvenience with which he labored, the divine power is present, and, the merits of the most blessed Prelate obtaining [it], in a moment he is restored to health. At length he rises, and marveling at the sudden power in himself, blessed God, who in his Saints is wonderful.

[19] There had come upon the universal church the venerable day of the Chair of St. Peter, two dumb women, on which innumerable crowds of both sex and age rush to the church of Blessed Ulric, invited by the glory of the miracles. For there was as it were the traffic of a fair for nearly a whole year in the city of Augsburg, peoples coming from every side, on account of the fame of the miracles, which had sprinkled the borders of all Gaul and Italy. On the aforesaid day therefore there come to the memorial of the Confessor of Christ two women, each of whom was vexed by a dumb demon, and for them the crowds more earnestly invoke the grace of the Redeemer. And without delay, the merits of the most blessed Prelate urging, the demons go out, and all in common render thanks to the Savior. Let the Scribes and Pharisees now calumniate, if they can, that Jesus casts out demons by Beelzebub, prince of demons, and let them see; by what power his most blessed servant Ulric, freed from the robe of the flesh, cast these out.

[20] likewise two blind women, For, that the unbelievers may the more blush, on that same day two women were enlightened, of whom one had been blind from birth. For they alleged that it had not been heard from the world's beginning that anyone opened the eyes of one born blind, except Christ: Ulric could do this, but he could through Christ. On another day, two other demoniac women, two women possessed by malign spirits sought the tomb of the Confessor of Christ with one faith and equal devotion. And behold, it was done according to their faith: for the mercy of the Redeemer, through the merit of his foster-child Ulric, both snatched them from the power of the unclean spirits, and made them clean vessels for the Holy Spirit. But one of them was of the town which is commonly Bobingen; the other of the village which is called Silembach. And in a wonderful manner, while one of them is freed, an unheard-of crash is generated about the boards of the church, and all standing within the enclosure of the temple are struck with excessive fear. This judgment of their misery, nay of their wickedness, the wicked spirits gave, who, while they endeavor to harm, and while they are delighted in the pains of men, are themselves tormented without intermission, to be reserved in fiery chains for the day of the great judgment of God.

[21] those suffering fever, and those laboring under a rabid bite, At length the wonderful providence of God, through the merits of his Saint, conferred also another medicine on sick bodies. For those grievously laboring under fevers, and those bitten by rabid dogs, if from the chalice which was found in the sarcophagus over the sacred little breast of the divine Patron they drink devoutly, [and] pray to St. Ulric heartily, it is wont that the grace of health be conferred on them mercifully: and also on those wishing to make a pilgrimage the protection of each part of man has many times been found conferred.

[22] and those in childbirth, are freed. Lastly, that the holy Prelate confers a remedy also on wretched little women laboring in childbirth, has been most often proved. For the same, failing in deadly childbirth, and destitute of all human aid, as soon as they drink from the aforesaid chalice, or take the wine first poured into the chalice, are kindly freed from such great perils. And when, for various causes, the afterbirth membrane, by not coming out, has richly oppressed those in labor, and constrained them to mortal troubles, by the same drink they are mercifully cured, and forthwith restored to all soundness. There was granted lastly to this holy Pontiff also another very great prerogative from God, against the offensive incursions of dormice. Dormice driven away and killed. For in the whole territory which is situated between the rivers Wertach and Lech, it has been most manifestly proved that no dormouse can ever remain alive, which that it was obtained by the merits of the glorious Pontiff, is doubtful to none. For it has often been found by experience, by some curious persons, tempters rather of the Saint, that as

soon as they were carried beyond the aforesaid rivers, they were forthwith dead, and this in the whole common territory.

[25] There is indeed also another, as it were miraculous, help against the aforesaid dormice, On the earth of St. Ulric against dormice. promulgated in almost the whole world ^g. For the earth (which is wont to be called of St. Ulric), in which his holy body was buried, the sacred garments intervening, which were all found unconsumed and without any injury with him; if it be given to any of the faithful, and be worthily venerated by him, as befits the relics of the Saints of God, presently all dormice, as if fleeing a pestilence, leave their habitation, and by no means dare thereafter to approach it. These things have so often been found to be true everywhere on earth, that they seem to exceed number. Sometimes also very many have wished to leave their own habitations, or to burn them with fire, on account of the very great infestation of the aforesaid animals, who, the aforenamed earth being acquired, [and] devoutly venerating it, felt the aid of Almighty God obtained through the merit of his Confessor, so that thereafter none of them was seen to dare to approach their houses. And also sometimes so great a multitude of them was found dead, that I should fear to render you, reader, incredulous, if I should try to bring forth the truth in this. But to obtain this grace, it profited very much when anyone bound himself, for his life only, to an annual census, and bestowed alms and other pious works, to the praise and honor of the holy Pontiff. Nor yet let it move anyone if the Almighty does not always, nor to all, bestow the same help. For sometimes the dormice seem, when once possessed, not to leave their dwellings, which must be believed to happen either from the hidden demerits of such men, or from the divine providence thus disposing. Nor is it a wonder, nor ought it to be detractive to the Saint, since we do not see all healed at the tombs and places of other Saints, nor all kinds of diseases thence removed, but soundness granted to those only who by good works have rendered themselves worthy. To none therefore is an occasion of detracting thence to be taken, if he does not wish to incur the censure of one judging frivolously.

[26] And these indeed are the miracles published from the codex edited by Velser, and printed in Surius. It is added to the miracles already brought forth Moreover the same Velser warns that most of those former miracles, which are subjoined to the preceding life of the uncertain Author, were intermixed with these, but that it did not please him to repeat them in a perverse order. I cannot but transcribe hither from Velser, as it were in place of an appendix, one miracle from the Chronicle of Paulus Langius, monk of Bosau, published in Johann Pistorius among the illustrious old historians of Germany, this inscription preceding the matter of the narration: "Excerpted from the Chronicles of the Thuringians," and it is held there, page 775.

[27] In the year of the Lord 1065 Ludwig the Leaper ^h, another miracle, son of Ludwig with the beard ⁱ, second Count of the Thuringians, killed Frederick the Count Palatine, founder of the monastery of Goseck, who dwelt in the castle of Schipplitz, on account of his most beautiful wife, whom he loved, Adelheid. Then, some things being interposed about the penance of the said Ludwig and Adelheid, whom also he had afterward joined to himself in marriage, and other things, which I omit for the cause of brevity, he thus continues: "For the rest, why Ludwig is called the Leaper, they say the cause is, that by the insistence of Adelbert, Archbishop of Bremen, who had been the brother of the slain man, that Ludwig was captured, and by the Emperor Henry, in the castle of Gibichenstein, in a certain tower committed to custody for two years, at length once placed for recreation on the upper part of the tower, a vow being made to St. Ulric, leaped through the window even into the Saale, and thence swimming out; coming to Sangerhausen, his own domain, in memory of the matter built there a beautiful church in honor of the said Saint."

[28] which is also confirmed. The truth of this history can be further confirmed from the History of Erfurt of an anonymous writer on the Landgraves of Thuringia, chapter 15, in these words: "In the year of the Lord 1070, the Archbishop of Bremen, brother of Frederick, Count Palatine of Saxony, slain by Ludwig, Count of Thuringia, and other kinsmen and friends, grieving over his death, offer complaints to the King of the Romans Henry IV concerning Ludwig, Count of Thuringia; who, by the command of the King, captured through treachery, in the castle of Gebichenstein without the shackle of the stocks was guarded and detained for two years. And there he would have been slain, if he had not escaped by the suffrages of Blessed Ulric, to whom he wished to build a basilica at Sangerhausen, the city of his brother Beringer. For hearing that he could not escape death, namely through a servant who had regard for the Bishop, he arranged that he should bring two horses at a fixed hour near the river Saale. Who, when he saw [it] fulfilled through the servant, presently from the upper chamber of that same castle cast himself down into the Saale, with the ample garment with which he was clad, the wind entering, and thus freed departed."

ANNOTATIONS.