Hildulfus

ON ST. HILDULFUS, CONFESSOR,

FIRST ARCHBISHOP OF TRIER, THEN ABBOT OF THE MONASTERY OF MOYENMOUTIER IN THE VOSGES.

Likewise of his holy disciple Spinulus, and of two other brothers german, John and Benignus.

The Year 707.

PRELIMINARY COMMENTARY.

By the Very Reverend Father Dom Humbert Belhomme, abbot of the same monastery.

Hildulfus, formerly Bishop, Abbot of the monastery of Moyenmoutier in the Vosges of Lorraine (S.)

BY THE AUTHORS J. B. S. AND H. B.

PREFACE OF THE EDITOR.

Bolland recognized the difficulties in the Acts of St. Hildulfus, Now for almost eighty years I find that Bolland, the parent of our work, was solicitous to collect in good time those things which pertained to the most celebrated Archbishop of Trier, then founder of the monastery of Moyenmoutier, St. Hildulfus, and this indeed with the greater zeal, because he had easily observed that his Acts or Legends, received from various places and surveyed by him, were entangled with so many chronological knots, that already then he conferred counsel with our Francis Laher, John Gamans, Alexander Wiltheim, and his other learned friends, that those things might gradually be removed which rendered those Lives, or those of other Saints connected with them, of suspect trustworthiness. This the praised Wiltheim performed not sluggishly, and he already from the year 1648 did not hesitate to write to Bolland in these words: From the Life of St. Deodatus your Reverence will easily concede that two Hildulfi are to be admitted as Archbishops of Trier, which I already before held as undoubted. This opinion of Wiltheim no one today would easily admit, after most of the things have been cleared away which seemed to render the history of St. Hildulfus inexplicable. The labor of various writers contributed to this matter the most learned commentary of the present abbot of Moyenmoutier will set forth, whose occasion and in a manner genesis I have thought should be premised here.

[2] the chief of which Henschenius dissolved: Henschenius did not interrupt the care and solicitude of Bolland, approaching the matter itself for the aim of his own argument in the Diatribe on the three Dagoberts, book 4, chapter 5, from page 224, there laying foundations which chiefly aimed at dissolving the chief knot, about the age of St.

Hildulfus especially, and which he again confirms in the annotations to the Life of St. Maximinus on May 29, page 24, and to the Life of St. Deodatus on June 19; as the most learned author of the Commentary of which we treat frankly confesses, not reciting the words, which at the places indicated by him are easily found in our work. It is easy enough to think that, the studies of good letters gradually flourishing in the reformed congregation of the holy Vato and Hildulfus, of the Order of St. Benedict, flourishing, I say, in that congregation, just as also in the other of St. Maurus, the monks of Moyenmoutier for some years had set their mind to illustrate the deeds of their most holy patron Hildulfus, and to dissolve the graver difficulties occurring in them, Mabillon showing the way in the Acts of the Saints of his Order, century 3, part 2, from page 468, published in the year 1672, where together with the Life of St. Gundebert he compendiously mixes several others, which do not quite remove the desire for the rest.

[3] When the matter began to be seriously agitated, is not clear to me; but that the aforesaid example of Mabillon added courage, the monks of Moyenmoutier afterward girded themselves to explain the rest, that through steep and pathless places the shrines of truth might be penetrated, the no less officious than learned letters of the Reverend Father Dom Hyacinth Alliot, abbot of Moyenmoutier, predecessor of Belhomme, given to Papebroch on the day before the Nones of March in the year 1697, teach me not obscurely, from which it will not be irksome to describe some fragments pertaining hither. Treating there of the monasteries of the Vosges, he thus speaks: Those who up to this day have treated those histories have scattered almost everywhere the most putrid blemishes in the chronology of the saints Hildulfus, Deodatus, Gundebert, which I do not deny arose from the Manuscripts of Saint-Dié and our own. The chronographer of Saint-Dié (whom it has been found wrote at the close of the tenth, the beginning of the eleventh century) professes in express words that St. Deodatus in the Valley of Galilee in the year 669, Hildulfus in 670, laid the foundations of monasteries in this place: that the former died in the year 679, the latter in 707: and the author of St. Hildulfus's Life, an anonymous writer of the eleventh century, teaches that St. Deodatus penetrated even into our regions while Gisbald, and Hildulfus while James, were bishops of Toul, and that Hildulfus succeeded Milo, bishop of Trier; but how falsely, they know who have tasted the fourth book of the Diatribe on the three Dagoberts of your never sufficiently to be praised Henschenius: for he both there clearly uncovered the foundations of this error, and demonstrated the way which they might safely follow who should write on that matter after him. That same foundation I have used, to revolve most of the momenta of a history so intricate: and, that I might confirm with certain new arguments what has already been retracted, and illustrate whatever was obscure, I have spared neither pains nor expense.

[4] The learned man proceeds to enumerate various monuments collected from everywhere, whence those enormous parachronisms are to be amended, especially the abbot Hyacinth Alliot, among which I find plainly those which Belhomme sufficiently shows himself to have used most diligently. He lacked the Manuscript little book on the successors of St. Hildulfus in the Vosges, cited in the praised Diatribe by Henschenius, which is subjoined to our Paderborn codex of the Saint's Life, and which therefore he most earnestly begs to be described at his own expense, and transmitted to him, promising to direct to us in return the copy of his John de Bayon, and whatever should come into his hands for illustrating the history. Papebroch most readily complied with the friendly requests: not so the most ample Abbot, from whom nothing was received. Whence we heard him more than once afterward complaining that nothing of those things which had been promised had come to us; so that from then he deservedly suspected that the Abbot himself, Dom Hyacinth, had seriously thought of explaining those doubtful and most intricate knots by himself and his own, which he attested more than once would be most pleasing to himself. Dom Alliot dying thereupon, there succeeded this our strenuous illustrator of St. Hildulfus, Belhomme, in no way inferior to his predecessor in clearing away antiquity, and meditating the same thing as he; so that it gradually appeared that the hope conceived had not deceived Papebroch.

[5] If I rightly conjecture, so long as Belhomme knew us occupied in the month of June, until we should come to July, but indeed the present Abbot, he thought nothing was to be hastened, intent perhaps on the occasion by which he might more certainly explore our mind. Meanwhile, our master Papebroch being called away to the reward of his labors, as we trust, on the vigil of the holy Apostles Peter and Paul in the year 1714, I was permitted to perceive somewhat clearer indications of the matter. For when three years after the most learned interpreter of the sacred Scriptures, most known for his French Commentaries not long ago published, the Reverend Father Dom Augustine Calmet, of the same Order of St. Benedict and of the aforesaid congregation of the holy Vato and Hildulfus, had made an excursion to us at Antwerp in the year 1717, and most courteously visited our Museum, among other questions the discourse soon slipped to St. Hildulfus, and, the monuments which existed among us pertaining to him being shown, when he unrolled them, hesitating in nothing, I offered all in their service; and being asked to have described separately the second, as they call it, Life of the Saint, I did not fail to destine that same one a little later to the Reverend Father Dom Humbert Belhomme, abbot, author of this commentary, as he himself gratefully acknowledges at the beginning of his work.

[6] In that friendly meeting I easily understood that among the monks of Moyenmoutier material opportune for illustrating the Acts of St. Hildulfus was prepared and somewhat arranged, the author of the following commentary, and that the already praised abbot was sufficiently inclined to the province of digesting it. I could not but praise most greatly his zeal for the glory of his holy Patron and his diligence, as one who, according to the mind of our Elders, have often professed that I desire nothing more ardently than that all Catholic communities, both secular and other, should undertake so great a care of their Saints, that they themselves confer helping hands on us, about to undertake freely and most willingly whatever they should deign to produce for the completion of a most vast work. Cheered by responses of this kind, most sincerely expressed, Calmet did not delay to signify the whole matter to the most learned abbot Belhomme; and he, still more incited by such an invitation, forthwith set his hand to the work, and two years after, namely on October 15, 1719, directed to me the Commentary completed by him, which after some months at last arrived hither. The last letters of the author, with a few corrections, were given to me on February 12 of the year 1721, with the designation of a greater work, elaborated by him, on the history of the monastery of Moyenmoutier, of which the first part is constituted by the already often mentioned commentary on St. Hildulfus.

[7] which we deliver whole and unchanged, I keep my given faith, and render the whole work, such as it was committed to me, most entirely: and although the most modest author protested more than once that he had left all the labor to my discretion, that I might further change and correct whatever I should judge to need change or correction; I have kept all things untouched, so laboriously and learnedly discussed, that I have thought nothing to be added or taken away: especially since he himself consulted at the source the monuments collected by Alliot, and all those which I had determined to use, if perchance he had allowed his own labor to be desired. To the commendation of his lucubration is added that the man, already a septuagenarian and most versed in the history of his monastery, both sacred and profane, had a most thorough knowledge of very many matters, of the domestic writers, and of other circumstances, which could only most difficultly have been acquired by us; whence many things, especially those which pertain to the monastery itself and its situation, and to the cult of the Saint, are more distinctly explained. I shall not deny that the author thinks otherwise in some things than Bolland once wrote, and notably concerning the country of St. Hildulfus: but I too had long ago observed the same, and held it persuaded that St. Hildulfus, as well as his brother St. Erardus, of whom on January 8, is not to be reckoned among the Irish or Scots.

[8] although it might here and there have been ordered otherwise. These things I would have understood of the whole substance of the history, which, although I do not adopt it as my own, I judge to be so probably arranged that I have hitherto found nothing greatly which deserves to be reprehended. Some things occur which I could have wished ordered otherwise according to our manner; and this especially, that at the very beginning of the Commentary there had been given to the readers some description of the whole place, in which they must for a while wander, which is here deferred to paragraph 5: then indeed there would have been treated of the ancient and modern cult of the Saint, and successively of his name, country, family, age, offices; concerning the Lives themselves and their authors there would have followed a discussion, which is more opportunely premised to the Legends themselves, unless other matters sometimes compel to discuss their weight and value, which for me was necessary once and again elsewhere; but here it could have been ordered a little otherwise. Those who are accustomed to our affairs will perhaps more gladly read in the first place §5, then 6, then 1, 2, 3, and the fourth, and will again unroll the first before they come to the Lives themselves. It is also our custom not to neglect the testimonies of writers, which here are more frequently only indicated, to be sought in the sources themselves; but since most of the authors are well enough known, and today at hand for any learned man, it seemed better to me to exhibit the whole series of the work according to the sense of the author; as will be plain to the eye, when the already praised history of the monks of Moyenmoutier, at some time made public, shall be in the hands of all.

[9] What has been performed by us, Belhomme will not take this ill, which can detract nothing from either the trustworthiness or the authority of his work; this, I say, he will patiently bear, that I have reduced his paragraphs, too unequal against the method of our work, to some uniformity, especially by cutting the third into parts, which was extended threefold longer than the rest. I have added the order of numbers, which runs through all the paragraphs of the commentary with us, which is nearly the same as the division of the Lives. The marginal notes represent in few words a compendium of the whole treatise, which therefore I have not thought should be neglected. It is alien to our custom that the margins be burdened with citations, or with additions, whether they be consonant with the text or contrary; excepting only a very few variants sometimes, which are designated by an asterisk: other things which here were a little longer, I have opportunely inserted in their places. I had also determined to divide the chapters of the third Life, far more prolix than the rest, after our manner, so that from twenty-four they should have been reduced to three or four, the number of the former chapters being marked in the margin; but when afterward I perceived annotations added to most of those, lest all things should be disturbed, deliberately nothing was changed, which I have also cursorily noted in its own places.

[10] [and what we desire to be done by those who shall have wished to imitate the example.] All these things therefore have been executed according to our norm, as far as could be done, the sense and the words of the author being meanwhile preserved, with that faithfulness and integrity than which none greater can at all be required; which in every other occasion of this kind has been most religiously observed by us

I promise it shall be, provided nothing be mixed in that savors of fable or exotic tenets. The lovers of the saints will here have a most manifest example of the sincere desire with which we burn, that individual religious Orders, abbeys, monasteries, chapters, pastors, communities, and any societies whatsoever should zealously confer their contribution, whereby the immense mass of our work may more easily be advanced, and they themselves may so much the sooner contemplate their Saints in it. This I would advise, that those whom perchance the will shall touch to help us in this part, should diligently observe that in the preliminary commentary itself are to be discussed and unraveled all the difficulties which pertain to the substance of the Saint's history, and which might somewhere delay the reader; the rest, which are merely occasionally sometimes built up, likewise the variants, the grammatical, onomastic, and other matters, being rejected into the annotations; which I could wish had been observed also by Belhomme, whose annotations to the first Life equal or exceed the very text in prolixity, where most of all things could conveniently have been reduced to the commentary itself.

[11] This alone here remains, that I may in a word insinuate that in our title a slight diversity from Belhomme's occurs, Why the disciples are joined to their holy master in the title. in that I have superadded to St. Hildulfus his beloved pupil St. Spinulus, whom our Elders wished remitted hither from May 11 and June 11, that he might be joined to his holy instructor; for this reason chiefly, I think, that of him nothing written survives, except what is read inserted into the Legends of St. Hildulfus; nor has any other certain day become known to us, on which he is venerated rather than this very one, however much in some Usuardine supplements he is referred to the said June 11 under the name of Spinalus, but elsewhere is said to be venerated on the Kalends of August. The same reason also moved me to weave in the two other disciples, brothers german, John and Benignus, since their deeds, pious death, and miracles are recorded a little more fully and distinctly in the aforesaid Legend of St. Hildulfus, especially the third; nor do I doubt that they too obtained veneration among the monks of Moyenmoutier, although Belhomme noted nothing of it. Lest meanwhile I attribute more to them than perhaps they deserve, I have abstained from the title of Saint or Blessed, as I remembered Mabillon had done. These things had to be prenoted by me: the Commentary which now follows, already often praised, is to be esteemed not on our faith, but on the sole faith and authority of the author.

§ I. On the threefold Life of St. Hildulfus.

Three Lives of St. Hildulfus are found. The first, hitherto unpublished, begins from these words: Whosoever baptized. Three different Lives of St. Hildulfus Various manuscript codices of it are found, two or three of which the most learned Bollandist Fellows possess, and one is kept by the monks of St. Maximin of Trier. There exists besides one in our monastery of Moyenmoutier, but mutilated at the end. This, by the testimony of the Reverend Father Edmond Martène, a most studious investigator of antiquity, in the Thesaurus of Anecdotes, volume 3, reaches seven hundred years. The second Life of St. Hildulfus is that which is had in Surius on the day July 11. That this is nothing but an epitome of a longer and fuller Life of the same Saint was deservedly suspected by Jacques Mosander, who moderately polished its style. Two manuscript codices of this shorter Life the aforesaid Bollandist Fellows have with them, and a copy of one of them was most courteously transmitted to me by the Reverend Father John Baptist du Sollier, Theologian of the Society of Jesus, joined to those same Bollandists. Only in style do these two codices differ both from each other and from the Surian edition.

[2] The third Life of St. Hildulfus, finally, is nothing else than the very first Life increased with frequent and prolix interpolations, whence they were chiefly received, as becomes plain to one attentively reading both. Several manuscript codices of this third Life are also found, of which only three are known to me. The first is of Paderborn; whose copy in the year 1697 the Very Reverend Father Dom Hyacinth Alliot, my predecessor, received from the most learned and courteous Father Daniel Papebroch. The second is of Epternach, whose variant readings I myself took down. The third is our Moyenmoutier one, which was written at the close of the twelfth century, or certainly the beginning of the thirteenth, and was divided into several lessons for the Office of Matins of the feast day and Octaves of St. Hildulfus. To the Paderborn and Epternach codices is subjoined a little book on the successors of the same Saint in the Vosges, which is lacking in our Moyenmoutier one.

[3] and of what sort they are. This third Life, hitherto unpublished, the same praised Reverend Father Dom Edmond Martène described from our Paderborn copy and made public in the Thesaurus of Anecdotes printed at Paris in 1717, volume 3; and he judged it to be the first and ancient Life of St. Hildulfus, much sought and desired by Mabillon, and not obtained. But the most learned man is deceived; for first, the Paderborn codex could not have been hidden from Mabillon, whose copy already from the year 1697 the aforesaid Very Reverend Father Dom Hyacinth Alliot had obtained, a most friendly man of Mabillon up to his death, and whom, naming him for honor's sake, Mabillon himself says: Whose benevolence toward us and untiring zeal for our history we cannot sufficiently commend according to his desert. Secondly, the very same Life of St. Hildulfus Mabillon in the year 1696 (Benedictine Annals, volume 1, book 15, number 15, and volume 2, book 19, number 37), when he visited the monastery of Moyenmoutier a second time, had already seen and read in that manuscript codex which once served our monks as a Lectionary; for no difference, if you except very few variant readings, comes between these two codices, except that to the Paderborn one is joined the little book on the successors of St. Hildulfus in the Vosges; but our Moyenmoutier one is followed by an invective against the depraved morals of the age, and an exhortation to the imitation of our most blessed Father Hildulfus and his holy disciples. This Moyenmoutier codex Mabillon not only saw, but also cited under the name of the Anonymous cenobite of the monastery of Moyenmoutier, and related most of what was taken from it in the Benedictine Annals, volume 2, page 17.

[4] But that this third Life of St. Hildulfus is not that first and ancient one which Mabillon much sought and desired, The most ancient one perished when the monastery was changed, nor yet could obtain, the two following reasons openly demonstrate. The first is, that this same third Life is later in time than that which we have placed first; for the author of this third Life not only interpolated that first one, as was said above, but also emended and explained it; as is plain from chapter 3; where what is said in the first Life about Pepin the father of Charlemagne, he asserts is to be understood of Pepin of Heristal, the father of Charles Martel. The second is, that Mabillon without doubt sought and desired no other Life of St. Hildulfus than that first and most ancient of all, of which John de Bayon thus speaks in the prologue of the history of our monastery of Moyenmoutier: The aforesaid monastery of Moyenmoutier is handed over to a certain Count, Hillinus by name, to be possessed by right of benefice, who, Pepin the abbot being expelled, instituted there the order of Canons, under whose government the codex of the Life of blessed Hildulfus, which for its great size was contained in its own volume, is lost. But after many courses of time it is found again, but because for the great size of its quantity it furnished tedium to the readers, it is abridged with the help of scholastics, but through the negligence of the brethren it again slips away from the monastery of Moyenmoutier, by the faction of certain persons; and, as the same author afterward relates, namely in book 2 of the history, chapters 16, 25, and 27, the Canons were established by Count Hillinus in the monastery of Moyenmoutier about 897, and the Life of St. Hildulfus lost under their government was found about the year 964; it is consequent therefore that the same Life existed not only in the tenth but also already in the ninth century.

[5] But it is certain that the Life which the Paderborn codex exhibits from which the first, which today exists, was written and composed only in the eleventh century; for the author of it and of the subsequent little book on the successors of St. Hildulfus in the Vosges is the same, as is established from chapter 21 of the same Life, where he thus speaks: There remain indeed very many deeds of our Father Hildulfus, most worthy of God, and of his successors, established by his merits, which for the reader's fastidiousness are meanwhile to be deferred, and we have judged should be delegated to another little work. And at the end of the same Life is added: Here ends the life of St. Hildulfus, Archbishop of Trier. Here begins another little book on his successors in the Vosges. But that this author wrote only in the eleventh century is plain from this, that he carries on the deeds of the following abbots of the monastery of Moyenmoutier to nearly the same middle of the eleventh century, as Martène himself did not fail to observe.

[6] That the Life of St. Hildulfus still survives which about the year 964 our monks of Moyenmoutier, with the help of scholastics, are said to have contracted that is, of literate men, were zealous to abridge, and that this is that very one to which I have here first given place, seems to me not so much probable as true and certain. For first, this Life is nothing but a certain compendium of that primitive Life of St. Hildulfus, which was contained in a volume of no small bulk, as is established both from its beginning, which is such: Here begin certain things concerning the life of the man of God Hildulfus, Archbishop of Trier: and also from its end, which is such: These few things have been said of the deeds of the prelate worthy of God, by which he was admirable to this world and acceptable to the King above, while he was present in human affairs. Moreover by those to whom it happened to enjoy his diligence at that time, his deeds were digested in a truthful style in a volume of no small quantity, which through neglect antiquity has so consumed that scarcely these least things, which we have promised, could be excerpted from it.

[7] The scholastics, or literate men, Secondly, this same first Life is not a simple and bare narration of the chief deeds of St. Hildulfus, but a little work diligently elaborated by the Scholastics, that is, as I said, by literate men, such as that rude and unlearned age could bear. Thirdly, at the same time in which John de Bayon asserts the ancient Life of St. Hildulfus to have been first abridged, namely toward the end of the tenth century, it is necessary that this first Life was composed, since we have a manuscript codex of it which reaches seven hundred years and perhaps surpasses them, nor yet does it seem to be its original exemplar, since it is found mingled with certain other Lives of Saints in one and the same codex; and at the end of one page, after the completed life of St. Jerome, it is subjoined in this manner: Here ends the life of blessed Jerome the presbyter. Here begin concerning the life of the man of God Hildulfus, Archbishop of Trier.

[8] unskilled in chronology. Moreover I can scarcely say how prone I am to believe that those Scholastics of the tenth century, who abridged the ancient volume of the Life of St. Hildulfus, were less learned than was fitting in the chronology of Kings, Archbishops, and Bishops,

and nevertheless, that they might display some erudition, to the common and appellative names of King, Archbishop, and Bishop, which alone (as far as I conjecture) were found in the ancient codex, added the proper names of Pepin, Milo, and James, from which arose that insuperable difficulty of reconciling the Life and deeds of St. Hildulfus with the chronological notes of this kind added, which so greatly tortured the later authors.

§ II. On the name, family, and country of St. Hildulfus.

Not much is disputed about the name, but about the family and country. St. Hildulfus is named otherwise Hidulfus, Idulfus, Hildulphus, Idolfus, Ildolfus, and Hildolfus, but in the more ancient manuscript codices of his Life Hildulfus is constantly read, and by the natives of the Vosges he was wont to be called in the native and vulgar tongue Saint Idou. That Blessed Hildulfus was sprung of an illustrious family all writers affirm, but what his country was not all likewise agree. For some hand down that he was Irish, with Brunner, Annals of Bavaria, part 1, book 5, at the year of Christ 749; others that he was a Scot, with Welser, Bavarian Affairs, book 5, at the year of Christ 743, and Hund in the Metropolis of Salzburg, volume 1; but led rather by light conjecture than by any weighty authority: nor can the opinion of these or those stand with the manuscript codices of his Life; for although in the second Life, as being more compendious, no country is assigned to the Saint, yet in the first, which is fuller, it is said in express words, sprung of the illustrious family of the Nervii; but in the third, which was increased and repeatedly emended by the hand of some interpolator, it is indeed read sprung of the illustrious family of the Nervii, but soon by the same interpolator is subjoined: about the age of that time Garibald ruled the same nation of the Norici, that is, of the Bavarians: from which last words it evidently appears that the word Nervii, placed in the first place, according to the mind of the interpolator himself, is to be held only as an error, and ought to be read not Nervii but Norici. St. Hildulfus therefore was by country either a Nervian or a Noric, but which he was, remains to be inquired, nor is the matter without difficulty; for first, since there is the greatest discrepancy between the Nervii and the Norici, surely Blessed Hildulfus could not, as if it mattered little or nothing, be called indiscriminately now a Nervian, now a Noric.

[10] The Nervii, according to Strabo, book 4, and Caesar, Commentary 6, were joined to the Treveri: From the description of the Nervii, but their boundaries Cluverius, Ancient Germany, book 2, chapter 22, thus describes: The boundary for the Nervii from the North is the same as for the Aduatici from the south; from the east they were separated first by the river Meuse from those five peoples who by one name were formerly called Germani, then Tungri, then from the Treveri. That from the south they touched the Rhemi I gather from this, that Caesar, Commentary 5, asserts that the forest of the Ardennes extends through the middle of the borders of the Treveri, from the river Rhine to the beginning of the Rhemi; but in Commentary 6, he says that the same extends from the banks of the Rhine and the borders of the Treveri to the Nervii: from the west, by the Scheldt itself as far as Cambrai they were separated from the Ambiani; but hence, at the confluence of the Scarpe, from the Atrebates. These regions are today contained within these boundaries: the part of the county of Namur between the Meuse and the Sambre, then the greatest part of Hainaut, as well as a portion of the duchy of Tirasse from Picardy; likewise part of the district of Cambrai. Thus Cluverius, from whom Jacques Charles Spener does not depart, in the Notice of Ancient Germany, book 7, chapter 5, numbers 32 and 33, although in number 34 he asserts that these boundaries of the Nervii were in a later age much disturbed and confused, since on the seashore the Notitia of the Roman empire and authors here and there show us the Nervii; joining the Nervian shore and the Nervican tract with the Armorican, and placing them on the ocean.

[11] But that the Norici occupied a part of ancient Illyricum is most certain, as also that the Saint is of the Norici, it is shown but which and how great a part, that it may be clearly defined, we must distinguish between the ancient and the recent, that is, the medieval Noricum. The ancient Ptolemy thus describes, Geography, book 2, chapter 14: Noricum is bounded on the west by the river Inn as far as Mount Cetius; on the east by Mount Cetius itself; but on the south, by the part of Upper Pannonia which is under the said mountain; which description various authors confirm and illustrate, both Philip Cluverius, in his particular treatise on Vindelicia and Noricum; and Jacques Charles Spener in the Notice of Ancient Germany, book 6, chapter 11, where he says that there is contained today in the tract of ancient Noricum a great part of Austria and the Archbishopric of Salzburg with all the duchies of Styria and Carinthia. But the recent or medieval Noricum extended farther toward the west, and besides ancient Noricum embraced a part of Vindelicia or Rhaetia, as far as the river Lech; that is, all Bavaria situated on the right of the Danube, as Marcus Welser expressly asserts, Bavarian Affairs, book 3, where he adds that, since the Boii held a part of ancient Noricum, but the recent one wholly as far as the Lech itself, most authors had the appellations of Bavarians and Norici interchangeable. See the same Welser, Affairs of Augsburg in Vindelicia, book 3.

[12] But whether we attend to the ancient or the recent Noricum, it is manifest that the Nervii were far distant from the Norici. and among the latter, or the Bavarians, he is to be reckoned, Least of all therefore could they ever be confounded or held for the same, as we see happened with the Norici and the Boii or Bavarians. Wherefore if blessed Hildulfus was by country a Nervian, he could in no way be or be called a Noric by country. To solve this knot some suppose that St. Hildulfus was indeed by family, not by country, and perhaps even as much by family as by country a Nervian, but that either his parents, before he was born, migrated from the Nervii to the Norici, or that they carried him thither already born, or gave him to be carried; or finally that he himself, still a boy or a young lad, set out thither and gave labor to the studies of letters at Regensburg, and was there enrolled in the clerical warfare. But all these things they feign to themselves gratuitously, since in none of the three Lives of St. Hildulfus exists even the least trace of a migration, deportation, or setting out of this kind. Then, although in all the manuscript codices of the first Life known to me it is read blessed Hildulfus sprung of the illustrious family of the Nervii, yet it can scarcely be doubted that the exemplar which the interpolator of that Life used had of the Norici, not of the Nervii: for he manifestly supposes this by soon subjoining: About the age of that time Garibald ruled the same nation of the Norici, that is, of the Bavarians.

[13] [those things being rejected which are adduced to the contrary for the Scots and Irish.] Similar exemplars seem to have been used both by Richer of Sens, and by John de Bayon, the historians of Moyenmoutier, of whom the former composed his history about the year 1260, the latter in the year 1326. For Richer, book 1, chapter 11, thus speaks: In the Territory of the Bavarians, in the city which is called Renesborch, there were two brothers, begotten of noble parents of that land, of whom one was called Erardus, but the other Hildulfus. But John de Bayon, book 1, chapter 18, beginning to treat of St. Hildulfus, says: Who proceeded from the illustrious stock of the Norici, that is, of the Bavarians. To these are added several weighty Authors, and first of all Aventinus, Annals of the Boii, book 3, chapter 7, where, writing of the monastery of St. Emmeram, he testifies that holy Arionardus and St. Hildulfus his brother were Norici. Adlzreiter, Annals of Bavaria, part 1, book 7, number 34, where he has these words: At that time Lord Erardus, also called Eberhardus or Arionardus, Bishop of Regensburg, and his brother german, named Albertus, adorned Bavaria with great virtues. They had a third brother Hildulfus, whom the church of Trier venerated as prelate. Those men were of the illustrious blood of the Boii, not Scottish or Nervian, as it has seemed to the more recent. And Christopher Brower, Annals of Trier, book 7, number 157, thus saying: Hildolphus was sprung of the illustrious family of the Norici or Boii, not Scottish or Nervian, as it has seemed to the more recent, and had a brother Erhardus, whom others call Eberhardus and Arionardus.

§ III. On the age of St. Hildulfus.

PART I.

The gravest difficulty is set forth from the earlier Lives of St. Hildulfus and from the Life of St. Odilia.

A capital difficulty was created About the age of St. Hildulfus there is the greatest difficulty; for it is disputed among the Authors not about a few years, but about almost a whole century; some referring him and his deeds to the seventh, others to the eighth century; the foundations of both opinions are drawn from the threefold Life of the same Saint; for in each of them it is read that he succeeded Milo in the archbishopric, and, the dignity being afterward abdicated, sought a place fit for retreat, designated for him by James, Bishop of Toul. But it is certain that neither did Milo die and leave the see of Trier before the middle of the eighth century; nor did James, the only Bishop of Toul of that name in those times, preside over the church of Toul before the same time. Moreover both in the first and in the second Life of St. Hildulfus it is read that Pepin then governed the commonwealth of the Gauls, when the clergy and people of Trier unanimously demanded the same Saint for their prelate.

[14] Nor ought it to delay anyone that the same Pepin, who in the second Life is expressly called King and father of Charlemagne, Those scholastic compilers of Life 1 from a more ancient one, in the first Life, the title of King being omitted, is called only the begetter of Charlemagne; for whether this happened while Pepin was still Mayor of the palace, or when he had already become King, it matters little, since there is a difference of few years between the two, especially as to Austrasia, in which Pepin, even as Mayor of the palace, did not hold the principate, except after Carloman his brother sent a farewell to secular affairs, that is, after the year 746. But on the contrary in each of the aforesaid lives two illustrious works of St. Hildulfus are related, one of which he did already made Archbishop of Trier, but the other, the archbishopric being now laid down and dwelling in the solitude of the Vosges.

[15] The first is that he translated the body of St. Maximinus, once prelate of Trier, whose errors prove from the place where St. Paulinus the Aquitanian had buried him, to another; but the second is that he baptized the daughter of Ethico, otherwise Ethicus or Athicus the Duke, blind from birth, whom St. Erardus, brother german indeed to blessed Hildulfus in the flesh, but in order a co-bishop, receiving her from the sacred font, illumined at once in mind and body, named Odilia. But this translation of the body of St. Maximinus was performed long before the death of Milo, Archbishop of Trier, who, while Pepin was reigning, struck by the tooth of a boar, died, as from the order of the relation of Servatus Lupus, who wrote the affairs of holy Maximinus in the year 839, both Godfrey Henschenius rightly judged should be gathered in the annotations to the life of St. Maximinus on the day May 29, chapter 2, and Alexander Wiltheim in the manuscript annals of the most celebrated monastery of the same St. Maximinus, and finally Mabillon in the Benedictine Annals

volume 3, book 15, number 57. For after Servatus Lupus had related the relics of St. Maximinus raised up by blessed Hildulfus, he then reviews the miracles that followed, so as to proceed in order of time.

[16] Having therefore begun from a certain noble Frankish woman, Rodoara by name, the translation of St. Maximinus and the baptism of St. Odilia, who at the memorial of St. Maximinus recovered the health long desired, he proceeds to prince Charles (which is to be interpreted of Charles Martel, as the series and consequence of things demonstrates), who there was healed of a long affliction of fevers and a grievous loathing of food and drink, from which he labored. Then he adds the benefits received by two women and a certain Albo, through the intervention of the same Saint. And at last he relates a certain cleric of King Pepin, the father of Charlemagne, as well as Cunibert, the grandson of the same Pepin by his daughter, freed from a demon. Since therefore the relics of St. Maximinus were moved from their place before Charles Martel recovered by the aid of the same Saint, it is consequent that Blessed Hildulfus, who moved them being already made Bishop, is far earlier than the reign of Pepin, who was the son of Charles Martel, and that it can by no means be that under the reign of the same Pepin he obtained the see of Trier.

[17] This argument is confirmed from the more ancient Life of St. Maximinus, which the Bollandist Fellows published, drawn from a very ancient codex of St. Victor of Paris, from which it is manifestly proved, on the day May 29; for in this Life the translation of St. Maximinus is not only ascribed to St. Hildulfus, but also the miracles that followed are reviewed in altogether the same order by the anonymous of St. Maximin, who, as the author of the preliminary commentary to the same Life says, seems to have lived and written in the age of King Pepin, since he relates nothing beyond it, and so was almost a whole century older than Lupus. Similarly the baptism of St. Odilia not only preceded the death of Milo and the reign of Pepin, but is so far distant from both that it ought altogether to be referred to the seventh century. This the ancient Life of the same St. Odilia proves, published in volume 2 of the Acts of the Saints of the Order of St. Benedict, page 486, whose anonymous author expressly asserts, not only that holy Odilia was the daughter of the Illustrious Duke Adalricus, who by another name was called Ethichin, and of Berehsinda his wife, who, as by the assertion of very many he had learned, being adorned with the affinity of St. Leodegarius, was the sister of the most blessed Sigranda, the mother of the same most holy Leodegarius, but also that Duke Adalricus or Ethichin, who was also called Ethico, and from the contracted word Adalricus, Aticus, in the times of Hilderic the Emperor or King (which can be understood only of Childeric, the son of Clovis the second) had already been joined in matrimony to the same Berehsinda, who was also called Bereswinda, and that of them was born a daughter, blind from birth, who a few years after, being baptized, received sight.

[18] that St. Hildulfus was not in the eighth century. The same is confirmed by the historical fragment which, prefixed to the chronicle of Albert of Strasbourg, was reprinted by André du Chesne in volume 1 of the Writers of French history, page 782. For the author of this fragment, likewise anonymous, says that Athicus or Adalricus, his father still surviving and Hilderic reigning, took to wife a woman named Bereswinda, the daughter of the sister of St. Leodegarius, and begot Odilia, who, baptized by holy Erardus, Bishop of Regensburg, and Hildulfus of Trier, received sight in the sacred font. This anonymous indeed differs, as is plain, from the former concerning Bereswinda, the wife of Athicus the duke, whom the former hands down to have been the sister of the most blessed Sigrada, the mother of the most holy Leodegarius, but the latter the daughter of the sister of St. Leodegarius. But this dissent in the present question seems to be of little weight, especially since it is not repugnant that a niece and an aunt should lead life together and at the same time. Yet Mabillon judges that greater trust is to be given to the anonymous writer of the Life of St. Odilia than to the anonymous author of the Urstisian fragment, who, in the observations on the Life of St. Odilia, says that this latter author was deceived by a passage of the Life of St. Leodegarius badly understood, in which the same Saint is reported to have accused King Childeric because the Queen whom he had as wife was the daughter of his uncle, that is, the uncle of Childeric, which nevertheless the author of the fragment wrongly interpreted of the uncle of St. Leodegarius.

§ II. SECOND PART.

The same matter is urged from diplomas and from the third Life of St. Hildulfus.

but that he chiefly flourished in the seventh. The same thing very many ancient diplomas prove. The first is that of King Childeric II himself, who granted to Valedius, abbot of St. Gregory of Munster in Alsace, certain things pertaining to the fisc, and inscribed the decree drawn up on this matter to Athicus the Duke. Mabillon mentions this diploma, Benedictine Annals, book 15, number 6, and had proposed to give it whole in its place, but since I do not find this performed by him, I shall not be loath to weave it in here from an old copy, made at nearly the same time as the original itself, which is preserved in the archive of the same monastery, described with the utmost fidelity, when I shall have forewarned the readers, that concerning the wondrous variety of the ancients in writing proper names, and concerning the letters c and h appended by them to certain words beyond common usage, as well as concerning the barbarity of their style, faulty orthography, and license of permuting letters, Mabillon must be consulted, On the diplomatic art, book 2, chapter 1, and Supplement, chapters 3 and 12. Thus the diploma has it:

[20] Childeric, King of the Franks, illustrious man, Chadicus being Duke, Rodebert Count. The diploma of Childeric, We believe that this without doubt pertains to the stability of our kingdom, if we bring to effect the petitions of the priests which shall have been brought to our ears. Therefore let your greatness and diligence know that we have seen fit, with full and entire will, to grant to Valedius the Abbot, for the little monastery of Confluentes, those men who dwell in Monifensisheim and Onenheim, however much they owed to the part of our fisc, both the freda and the other functions. Wherefore we command that neither you, nor your juniors or successors, be contrary in this, but, as we have said, however much the men who are seen to dwell in those said villas, they ought to render all the functions wholly and entirely to that Valedius the abbot. And that this precept may obtain fuller force, we have decreed to strengthen it below with the subscriptions of our hand. Childeric the King has acknowledged it. There follows a sign entangled with various strokes of the pen. Given on the fourth day which the month of March made, in the thirteenth year of our reign.

[21] The second is that of King Theodoric, namely the brother and successor of the aforesaid Childeric, likewise of Theodoric given in favor of the monastery of Ebersheim or Novientum, and inscribed to Athicus the Duke and Adalbert the count and the other exactors of the fisc. This diploma Wolfgang Lazius relates, book 8 on the Suevi, but its date being passed over, which Mabillon supplied, Benedictine Annals, volume 1, page 488, from the old Chronicle of the same monastery, where it is read given in the month of February, on the ninth day, in the tenth year of the reign of the same Theodoric. The third is that of the Emperor Lothair, by which the first foundation and donation of the monastery of St. Stephen of Strasbourg, made by Adalbert the Duke, son of Athicus the Duke, is confirmed and increased. For in this diploma, which Francis Guillimann published whole in his commentary on the Bishops of Strasbourg, the same Emperor thus speaks:

[22] Let the industry of all the faithful of the holy Church of God, and of our own, both present and future, learn, and of Lothair that our beloved kinswoman, the venerable nun and abbess of the holy protomartyr Stephen, Ruadrut, approached our majesty, offering to our gaze the authorities and muniments of the charters of the progenitor of our illustrious kindred, Duke Adalbert, who founded the aforesaid place in a part of his inheritance, which belonged to him among the ruins of old Strasbourg, and endowed it largely with his estates, for the remedy of his soul and of his parents, assigned there, and ordained the most holy virgin Attala, Abbess, to preside. And as was contained inserted in the same authorities, he obtained that the same place should be fortified by the pragmatic constitution of King Childeric with the liberty of the prerogative of immunity. Given on the Ides of May, in the year, Christ being propitious, of the empire of Lord Lothair in Italy the 26th, and in Francia the 6th. In the 8th Indiction. Done publicly in the royal palace of Strasbourg when we were going into Italy happily. Amen.

[23] confirm the same. That the name of Childeric crept into this diploma in place of Chilperic, Le Cointe contends, Annals of the Church of the Franks, volume 4, at the year 712, which I would not deny; but from what is to be said below it will become manifest that Ulric Obrecht erred, who in the Prodromus of Alsatian Affairs, chapter 9, denies that the pragmatic constitution, of which here is mention, ought to be referred to any other than Childeric the third. The fourth is that of Theodoric of Chelles the King, inscribed to Liutfrid the Duke and Eberhard the domestic, and to the venerable Lord in Christ Benedict the Abbot, by which the same King commits to the aforesaid Benedict, whom he also calls Tubanus, the government of the monastery of Honau, recently constructed. This diploma is related by Jodocus Coccius in his Dagobert, page 132. But in it the year is lacking, which it will be easy to gather from the following charter. With these diplomas agrees the charter, published by Mabillon, of a donation made by Liutfrid the Duke and Eberhard the Count, sons of Duke Adalbert, to the monastery of Honau in this manner:

[24] Then the charter adduced by Mabillon To the most sacred monastery which is called Honau, constructed in honor of St. Michael upon the river Rhine, where Lord Benedict the Abbot is seen to preside, we, Liutfrid and Eberhard, thinking for our souls, or for the pardon of eternal retribution, on that account it pleased our mind, that of that island which is called Honau and the Rhine surrounds, of our part, however much our begetter Adalbert the Duke, dying, left to us, we ought to bestow upon that monastery. And therefore all these things to the aforesaid monastery or to your agents, from the present day, we hand over into your dominion to be possessed. Given on the third day before the Ides of December, in the third year of the reign of our Lord Theodoric the King. The sign of Liutfrid the Duke, who consented. S. Eberhard the domestic, I have reread and acknowledged this letter of the testament made by me. S. I, Eugenia, though unworthy abbess, who consented. This Eugenia was abbess, niece of Blessed Odilia and her immediate successor in the nunnery of Hohenburg.

[25] whence the persons From all which monuments it becomes certain and evident, first, that Athicus held the duchy of Alsace or Alemannia in the time of King Childeric II. Secondly, that the same Athicus was still alive, and that Adalbert the count, his son and the brother of Blessed Odilia, was a man now of perfect age, when to both, that is, to Athicus the Duke and Adalbert the count and the other exactors of the fisc, King Theodoric, the brother and successor of Childeric the second, inscribed his precept, in the tenth year of his reign, that is, in the year of Christ 683 or 684. Thirdly, that in the duchy of Alsace or Alemannia there succeeded to Athicus Adalbert, who founded the monastery of St. Stephen of Strasbourg, and set over it the most holy virgin Attala (whom all authors hand down to have been his daughter, and the niece of Lord

Odilia) and moreover fortified the same place, a pragmatic constitution having been obtained from King Childeric; who indeed, King Childeric, could by no means have been Childeric III, to whose reign the aforesaid Duke Adalbert did not attain, who in the third year of the reign of Theodoric of Chelles, that is, in the year of Christ 724, had already died, as from the charter cited above for the monastery of Honau is clearly established. Whence it is necessary that it was either Childeric II, or at least Chilperic II, as it pleases Le Cointe.

[26] Fourthly, that to Duke Adalbert there succeeded Liutfrid, otherwise Leutfred, and the times are connected; or Leudofred, his son, without doubt the elder-born, who was already in possession of the duchy before the aforesaid year 724, as from the same charter, related by us in the last place, is plain; but that holy Odilia in the same year 724 had already ceased to live, and that her place in the nunnery of Hohenburg was then held by Eugenia her niece, who subscribed and consented to the donation made by Liutfrid the Duke and Eberhard the count, her brothers, to the monastery of Honau, in the third year of the reign of Theodoric of Chelles, under this form: S. I, Eugenia, though unworthy abbess, who consented. Whence it appears that Blessed Odilia passed the greatest part of her life in the seventh century, and received baptism while it lasted, and that Guebwiller, Le Cointe (Annals of the Church of the Franks, year of Christ 690, number 52), Peltre in the Life of St. Odilia, and others erred far from the truth, who hand down that this Saint lived no fewer than one hundred and three years and departed this life only in the year 760 or 765, under King Pepin. Since therefore the translation of St. Maximinus and the baptism of St. Odilia, which are recorded among the illustrious deeds of St. Hildulfus, already made Archbishop of Trier, must altogether be referred to the seventh century, but on the contrary the death of Milo, Archbishop of Trier, whom Blessed Hildulfus is said to have succeeded, and the prelacy of James, Bishop of Toul, from whom, the dignity being laid down, he is reported to have sought a secret place of habitation, occurred only in the eighth century, at least about its middle, and nevertheless in all the Lives of St. Hildulfus these and those are connected together, it ought least of all to seem strange if about the age of the same Saint the authors so greatly differ.

[27] But in the third Life, which as it is more prolix, so also is more explicit, which from the third Life there are found besides several things which prove that the birth, prelacy, and retreat of Blessed Hildulfus into the Vosges ought to be ascribed to the seventh century. For first, the time of his birth the author of the same Life thus designates: About the age of that time Garibald ruled the same nation of the Norici, that is, of the Bavarians... At that time also Theudebert ruled over the Austrasians. But Garibald, whoever he was, whether the father of Theodelinda, whom this author, with some writers of Bavarian affairs, perhaps thought to have returned to the kingdom as if by postliminy, or the son of Thassilo, whom Paul the Deacon, book 4, chapter 4, Welser, Bavarian Affairs, book 3, Brunner, Annals of the Bavarian nation, part 1, book 6, Adelreitter, Annals of Bavaria, part 1, book 4, and others assert to have succeeded his father, it is the constant opinion of all these same authors, that this Garibald (whether he was the first or the second) did not reign beyond the twelfth year of the seventh century, in which Theudebert himself also, King of the Austrasians, lost his kingdom and his life. It is consequent therefore that Blessed Hildulfus was born at least in the same year, that is, in the year of Christ six hundred and twelve.

[28] Secondly, this author of the same Life relates in chapters 2 and 3, in various places how Blessed Hildulfus, after the studies of letters were completed, being now accustomed to ecclesiastical morals, was honored with the honor of the clericate at Regensburg, and at last, by the example of faithful Abraham, having gone out from his land, kindred, and the house of his parents, took up his journey toward Sicambria, and entered the city of Trier, which then a copious number of monks inhabited... to whom, mocking the hope of the world, the undaunted champion of Christ, joining himself, fulfilled the monastic norm by profession and by acts... And there was (he says) in those days in the royal palace Angisus, the son of Arnulf, administering the principate under the name of Mayor of the palace, whose age also Heraclius, Augustus of the Roman commonwealth, attained, who brought back the wood of the most holy Cross from the parts of the tyrant Chosroes... Pepin, after much time, succeeding his father Angisus as he was dying, governed the commonwealth of the Gauls most flourishingly... He had also other sons, but of these the chief was Charles, who succeeded him in the principate. Which perhaps it has seemed to pursue more than is just, lest the similarity of names and the running of times in what follows should cast a scruple on the reader: namely the aforesaid Duke Charles was the grandfather of the first great Emperor Charles among the Franks. Then he adds: While therefore the aforesaid Angisus was watching over the public interests, and Milo the Archbishop being stripped of human affairs... then suddenly the name of Hildulfus sounded through the mouths of all, that he was a noble man, learned in knowledge, urbane in speech, of a life pleasing to God and men, and composed in morals profitable and fitting to clergy and people. Soon the report grew frequent in the King's court, and an edict went forth that a man so great and of such worth should undertake the pastoral ministry. But both Heraclius the Emperor and Angisus, the son of St. Arnulf, pertain altogether to the seventh century; for Heraclius died in the year 641: but Angisus flourished chiefly under the Kings Sigebert and Childeric, nor did he pass the year 687, nay most think his death occurred far earlier: it remains therefore that the name of Milo was wrongly thrust in here and badly affixed to the Archbishop of Trier who died at that time.

[29] receive not a little light. Thirdly, the same Author expressly asserts in chapter 20 that the most pious shepherd St. Hildulfus shone forth from the toilsome sojourn of this our exile on the fifth day before the Ides of July, when the year from the Incarnation of Jesus Christ seven hundred and seventh was passing, in the consulship of Justinian the younger Augustus, disfigured by the cutting off of his nostrils by Leo or Leontius, rebelling against him, and again ruling, in the fifth Indiction, in the thirty-sixth year of his habitation in the vastness of this terrible desert, but the fortieth from the glorious translation of the Lord pontiff Maximinus. Yet this author errs when he adds that this death occurred under Sergius the venerable Pope, who had departed this life six years before. Fourthly and finally, the author of the same Life himself adds in chapter 21 that after the passing of the glorious pontiff Hildulfus, Reimbert, a man decently endowed with the ornaments of admirable morals, by the concordant vow of the brethren, undertook the office of government, and that his times and little works ran on under the Kings Theodoric and Childeric the younger and Pepin the son of Duke Charles. For the same Reimbert presided, as will be said below, over the monastery of Moyenmoutier no fewer than fifty years.

§ III. THIRD PART.

By other arguments it is proved that in the Lives of St. Hildulfus the times were confused.

Moreover this opinion about the age of St. Hildulfus is confirmed by various arguments, drawn from elsewhere. The Life of St. Deodatus is added The first is drawn from the Life of St. Deodatus, Bishop of Nevers, which, when in the year 1049 it had been brought to the supreme Pontiff Leo IX and recited in the provincial synod of the holy Roman Church, it was decreed by the same Pontiff that it should be read in the Church, whence it was digested word for word into lessons, and recited in choir at the Office for many years thereafter by the Canons of Saint-Dié, as is established from the Legendary still preserved in their Archive, concerning which see the preliminary commentary to the same Life on the day June 19. For in this Life it is said, first, that the most blessed Hildulfus translated the most worthy limbs of St. Maximinus when the six hundred and sixty-seventh year was revolving from the incarnate Lord. Secondly, that in the course of the six hundred and seventy-first year, the ever to be imitated father Hildulfus, the archprelacy of Trier being renounced, dedicating himself to die together with Christ, came to this dry desert as a most sweet neighbor and most peaceful kinsman to his own Deodatus. Thirdly, that when the divine mercy had decreed that its veteran soldier Hildulfus should rest forever from his excessive labor, it deigned through his most beloved Deodatus to announce to him the day of his passing, and that he should busy himself to arrange both their cells (as the matter required). And so, an abbot, Lord Reimbert, being designated for the brethren of his cell, but for the valley of Galilee Lord Marcinannus, he shone forth from this exile in the year of the Incarnation of Jesus Christ seven hundred and seventh.

[31] The second is drawn from the mutual friendship and society between Blessed Hildulfus and St. Deodatus, now dwelling in the Vosges. and his society with St. Hildulfus, For thence necessarily follows that Blessed Hildulfus was a contemporary of St. Deodatus, and flourished and built the monastery of the Valley of Galilee; as also obtained the same valley with all integrity from King Childeric II, and a privilege, for the quiet of the monks existing there, from Nemorianus, Archbishop of Trier, as may be seen in his Life on the aforesaid day June 19. But this friendship and society of both Saints is established not only from the same Life of St. Deodatus, in which it is graphically described, but also from that society and intimacy which was continued among their disciples, namely the monks of Saint-Dié and of Moyenmoutier; but chiefly from the pious custom, preserved up to about the middle of the seventeenth century, of carrying to each other every single year first the tunics, then the bodies of their most holy patrons.

[32] The most dear Pontiffs, says the anonymous author of the life of St. Deodatus, chapter 3, decreed once in the year, which was so great, while they remained in this life, that each should visit the other's cell, and there remain toward night, which, sleepless, they were wont to spend wholly in holy colloquies and divine praises, but at daybreak return to their own... And Lord Hildulfus indeed, not far from his cell with his disciples, met Lord Deodatus and his men coming to him, whom, his hand being given, he led to prayer, according to the custom of the ancient fathers and the institution of St. Benedict the abbot, and thus likewise, prayer being poured out, they saluted each other with spiritual joy, and then at last were joined to each other in the holy kiss of unblemished peace and in the remaining office of charitable affection. The same most pious father Deodatus did to his most dear Hildulfus, whom with his men he met, the river Meurthe being crossed; for as long as he lived, he did not desert his former cell at the little oratory of St. Martin.

[33] so that many centuries after But after the death of the most holy friends, the author proceeds, it was observed by the most devout disciples, what they recalled as handed down by their most pious masters, namely that once in the year both these should visit their cells, and those these, carrying, as chief pledges, the tunics of the masters; to whom they were met with so great devotion, and so great veneration was shown, that the most sweet fathers were believed to have returned to their sons after long rolls of centuries... Therefore this so pious and religious custom was most entirely preserved between these two monasteries, until the holy bodies, declared by very many miracles, were raised up from the bosom of the earth, the divine grace disposing it. Then what they had been wont to do with the tunics of the Saints up to our times, they preserved with their bodies

with them, by visiting each other in turn, or by sweetly meeting at a place agreed upon between them, where, exchanging the pious burdens between themselves, they love for some while to carry them as if their own Lords.

[34] it should have persevered in the sons; This same custom persevered to about the middle (as I said) of the seventeenth century, there gathering for this purpose every single year, on the Thursday after Pentecost, on the one side the Canons of Saint-Dié, and on the other side the monks of the monastery of Moyenmoutier, at a chapel erected on the road midway between the two monasteries, in a place pleasant enough, which is called the Fair Field, and is planted with aged and very tall beeches; but in the year 1635, a most savage war raging in Lorraine, and the shrine of St. Deodatus with a great part of his sacred Relics being burned up in a mournful fire, it began to be intermitted, nor was it thereafter restored, although our monks of Moyenmoutier, after the peace of Lorraine was made, that is, after the year 1661, more than once attempted to renew it, and with this design several times came to the aforesaid chapel, on the accustomed day, the Canons of Saint-Dié having first been invited, with the shrine of St. Hildulfus; for the aforesaid Canons of Saint-Dié declined to impose this province upon themselves again.

[35] processions being instituted on both sides, The rite wont to be observed in this mutual carrying and exchange of the pledges of the Saints is thus described at the end of the proper Office of St. Hildulfus, reprinted at Toul in the year 1668. On the Thursday after Pentecost. On this day the Office ought to be performed in such a way that, at least at the sixth hour half over, they may be able to depart. The antiphon Arise, O Lord, being first said, and the rest according to custom, as they are had in the processional, immediately from the choir there is a departure through the nave, singing the Responsory of Jerusalem. Then four Laymen take the shrine of St. Hildulfus, prepared in the chapel of the same Saint, to be carried after the Religious. The aforesaid Responsory being finished, the hymn Veni Creator is said: Then the following Responsories are sung, etc. But when they have come to the cross near the chapel, the shrine is set down upon a stone appointed for this, and there all wait if the venerable Canons of St. Deodatus have not yet arrived; but if they are all already present, they meet them at once in this order: First the Cantors intone the Responsory With the disciples. Then our crosses go before, which our vicars follow; then the brethren in order, with a space of two or three paces at least interposed between each of them. Then the shrine itself follows the Religious, until it is taken up by the venerable Canons to be carried, which our torchbearers ought to accompany on either side both in going out and in returning; but after this the people go.

[36] But when the brethren have advanced a little, in which the bodies of both Saints four of them appointed for this go a little aside before the other Religious, walking two by two with modesty and gravity, and approach the shrine of St. Deodatus, which with reverence they place upon their shoulders, and there remain until the other Religious, likewise hastening to the chapel to conduct the aforesaid shrine of holy Deodatus with song, come to those whom they will follow. But the brethren, passing over against the Canons, with heads bared, salute them with moderate reverence: but when they have come to the place, the shrines being set down on both sides before the chapel; on account of the excessive narrowness of the chapel, all the people remaining outside, the brethren after the Canons enter it, occupying its right part, and on bended knees over against the altar they remain the whole time of the Mass. The Mass is said: after the offertory the celebrant offers the arm of holy Hildulfus to be kissed by the Canons and by us. The senior of the canons is the first kisser (although for the sake of courtesy he invites the senior of ours), whom the aforesaid senior of ours follows, and thus one brother another Canon according to the number of the Canons existing there... The Mass being finished, we go out after the Canons.

[37] Then two of ours intone the Responsory From the neighborhood of the places as below; might be carried to each other with solemn rite. but those four brethren of ours, whither they carried the shrine of holy Deodatus, take it up again and by the same road by which they had come, carry it back to the place in which they had received it, the Religious likewise going before, and give it to the men appointed for this, and immediately join themselves to the brethren. Responsory. From the neighborhood of the places and ancient acquaintance Hidulphus was most dear to Deodatus, the renowned one, alleluia. ℣. Who, first prelate of the Treveri, had lately entered the Bridal-chamber, most dear to Deodatus. Glory be to the Father and to the Son. Most dear to Deodatus. All which things I have thought worth the effort to narrate here a little more fully, because this constant and perpetual custom, arisen immediately from the death of the holy Deodatus and Hildulfus, most entirely preserved to the age of the writer of the Life of St. Deodatus, and religiously continued to almost these our times, seems to me to furnish a most abundant testimony of the friendship and contemporaneity of both Saints.

[38] The third is drawn from the little book on the successors of St. Hildulfus in the Vosges, Of the abbots of Moyenmoutier that is, in Moyenmoutier, the monastery which he founded; for if his death be deferred to the end of the eighth century, as it must be deferred by the authors of the opposite opinion, there will be left no place which may be attributed to the first three successors of the same Saint. For it is certain that Fortunatus, who was the fourth abbot of the monastery of Moyenmoutier from the said death, undertook the administration from Charlemagne at the beginning of the ninth century, the monks of Moyenmoutier being at variance about the election of an abbot. But on the contrary, when the death of St. Hildulfus is recalled to the beginning of the eighth century and set in the year of Christ 707, the years assigned to those first successors of the same Saint complete the whole eighth century, and reach up to the empire of Charlemagne, as will be plain from the following series.

[39] the succession cannot be arranged St. Hildulfus died in the year of Christ 707. Regimbert, otherwise Reimbert, the immediate successor of St. Hildulfus, presided no fewer than fifty years, as is in the Life, and his times and little works ran on under the Kings Theodoric and Childeric the younger, and Pepin the son of Duke Charles, 50 years. Sindrabert, the successor of Regimbert, after twenty and more years, or rather after thirty and more years, as John de Bayon testifies, who seems to have read the latter number in that codex of the aforesaid little book on the successors of St. Hildulfus which he used in writing the history of Moyenmoutier, and who says that these thirty and more years are conjectured from the autographs of that time in which Sindrabert lived, History of Moyenmoutier, book 2, chapter 10. Let there be given then to Sindrabert 32 years of government. Madaluinus, the brother german and successor of Sindrabert, ruled 12 years. All which years joined together make up 801.

[40] if St. Hildulfus lived beyond the year 707: I do not indeed deny that that Fortunatus, who succeeded Madaluinus, was rather Patriarch of Grado than of Jerusalem, and did not come into Francia, or approach Charlemagne, before the year of Christ 803, as from Ughelli, Italia Sacra, volume 5, Le Cointe, Annals of the Church of the Franks, volume 6, and Mabillon, Benedictine Annals, volume 2, book 26, is gathered. Which being posited, it is consequent that he was not first instituted abbot of the monastery of Moyenmoutier. But first, nothing hinders that to Sindrabert, who is said to have lived thirty and more years, we should grant thirty-three or thirty-four years of government. Secondly, easily, the monks of Moyenmoutier disputing among themselves about electing an abbot, the election could be prolonged to that time, says Mabillon.

[41] nor in the opposite opinion The fourth is drawn from this, that the opposite opinion utterly overthrows and destroys the whole history of St. Hildulfus. For if this Saint succeeded Milo in the archbishopric of Trier, Pepin already reigning and the middle of the eighth century already passed, surely he neither translated the relics of St. Maximinus, nor baptized holy Odilia, nor was the friend of Blessed Deodatus, the founder of the monastery of the Valley of Galilee, nor finally built the monastery of Moyenmoutier, in which already from the beginning of the same century flourished Reimbert the abbot, whom followed Sindrabert, Madaluinus, and Fortunatus, who in the time of Charlemagne presided over the same monastery. But it is far more credible that the Authors of the Lives of the holy Hildulfus and Deodatus, who accurately review all these things, were ignorant of the exact chronology of princes and Bishops, than that they knew not the true history of the chief deeds done by these Saints. Whence from deeds of this kind done by them, and bound to a certain time, the chronology, not sufficiently ascertained by the aforesaid authors, rather comes to be amended, than that from the repugnance of the same chronology the truth of the matters related by them should be denied.

[42] the history of the whole life can be consistent with itself. But how unknown the aforesaid chronology was to the writers of those times, evidently appears from the example of the interpolator of the third Life of St. Hildulfus, who although he expressly assigns the death of the same Saint to the fifth day before the Ides of July of the year 707, and shows by many arguments that Pepin, who in the first Life is said to have governed the commonwealth of the Gauls most flourishingly, was not Pepin the father of Charlemagne, nevertheless labored under so great an ignorance of the chronology of the Archbishops of Trier and the Bishops of Toul, that he asserts that Blessed Hildulfus both succeeded Milo, Archbishop of Trier, and a few years after, the see of Trier being left, consulted James, Bishop of Toul, about a secret place of habitation, and thus necessarily recalls the death of Milo and the prelacy of James, which it is certain occurred only after the middle of the eighth century, to about the middle of the seventh century.

[43] The fifth finally is drawn from the authority of the weightiest and most learned men, who, the question about the age of St. Hildulfus being most accurately discussed in the preceding century, followed this opinion as the truer and more certain, which nevertheless the consensus of the learned vindicates, and especially Godfrey Henschenius in his Diatribe on the three Dagoberts, Kings of the Franks, book 4, §5, and in the annotations to the Life of St. Maximinus of Trier on the day May 29, chapter 2; Charles Le Cointe in the Ecclesiastical Annals of the Franks at the year of Christ 667, number 34, and at the year 676, number 23; John Mabillon in the Benedictine Annals, book 15, number 58, and book 16, number 87; Francis Riguet, provost of the distinguished collegiate church of St. Deodatus, in his historical and chronological memorials to the Life of the same holy Deodatus, as well as in his historical and chronological system of the Bishops of Toul, chapters 15 and 17. To whom deservedly is to be reckoned the Reverend Father Alexander Wiltheim, presbyter of the Society of Jesus, in the manuscript Annals of St. Maximin composed by him. For although this author, in order to reconcile the opposite opinions about the age of St. Hildulfus, was of opinion that two Hildulfi must be posited, one namely who succeeded Numerian, the other who succeeded Milo in the archbishopric of Trier, nevertheless at length he proves that Hildulfus, the successor of Numerian, was likewise the translator of St. Maximinus, the baptizer of St. Odilia, the friend of Blessed Deodatus, and the author of the monastery of Moyenmoutier: all which he affirms without doubt to have occurred in the seventh century.

[44] There can indeed here be objected against us the epistle of St. Ludger to Rixfrid, Bishop of Utrecht, the epistle of St. Ludger to Rixfrid being exploded. joined by Surius to the Life of St. Suitbert on the first day of the month of March, in which it is read that holy Pope Stephen, at the petition of the most Christian King Pepin in the year 755, committed his

vices for examining the acts, virtues, deeds, and miracles of St. Suitbert, to canonize him in his stead, to the venerable fathers and Pontiffs, namely to holy Hildolfus of Trier and Boniface of Mainz, Archbishops, etc.; but that this Epistle of St. Ludger is supposititious, and the narrative contained in it about the Canonization of St. Suitbert is a mere fiction, very many learned men have already long since shown, but most learnedly of all (says Mabillon, Order of St. Benedict, century 3, part 1, in the elogium of the history of St. Suitbert) the Bollandist Fellows in the preliminary Commentary to the Life of St. Ludger on the day March 26.

§ IV. On the Archbishopric of St. Hildulfus.

The question here is not about the name but about the fact, that is, about the pontificate of Trier; whether St. Hildulfus was adorned with it or not; The Catalogues of the Bishops for since the name of Archbishop began to be used later, he could without doubt not have obtained the aforesaid pontificate except under the name of Bishop. To the Bishops of Trier all authors reckon Blessed Hildulfus, but there are two things which gave to some of the more recent some place for doubting, whether he was a true and proper Bishop of the church of Trier, or rather only a Chorepiscopus, that is, a Bishop having only a vicarial administration in the city or diocese of Trier. The first is that in one or another ancient catalogue of the Bishops of Trier no mention of Hildulfus is found made. The second is, that by all the writers of his Life and others of a later age he is said to have been substituted for Milo in the bishopric of Trier; which that it could by no means have been done, from what has just been said clearly appears. But these things are not of such moment as to move us from the ancient and common opinion about the bishopric of St. Hildulfus; for first it is certain that several imperfect catalogues of Bishops are found in various churches, in which not a few are lacking, whom from elsewhere it is established to have held the bishopric of those same churches.

[46] are often imperfect, Secondly, Blessed Hildulfus left the episcopal see of Trier long before his death, and closed his last day in the monastery of Moyenmoutier which he had founded. But there frequently occurs in the ancient Catalogues of Bishops the omission of those who did not die in their own see, as one most versed in this kind, the Reverend Father Dom Edmond Martène, testified in a letter given to me that he had observed, who also supplied the following examples. In the old Catalogue of the Archbishops of Reims there are not found inscribed, except by a more recent hand, four Archbishops, namely Abel, Hugh of Vermandois, Gerbert, and Manasses, who all, driven from their see or ceding of their own accord, withdrew elsewhere. Nor in any of the ancient catalogues of the Archbishops of Embrun is found Chramlinus, who in the time of King Theodoric, in the assembly of Bishops at Mâlay (as from the diploma of the same king Mabillon conjectures, Benedictine Annals, volume 1, book 16, number 79) was deprived of his habit.

[47] especially in omitting those who deserted the see, Whether this omission of such Bishops was made deliberately or by chance, let the learned investigators of antiquity judge. I would believe that the catalogues of Bishops were for the most part compiled from the diptychs and necrologies of cathedral churches, but in these diptychs and necrologies for the most part the names of Bishops were not inscribed who had either been cast out from their see, or for another reason, even a pious one, had withdrawn. Certainly the above-named Abel was Bishop of Reims, a holy man, and well deserving of the church of Reims, and yet in the diptychs of the same church his name did not exist; for concerning him Fulcuinus, abbot of Lobbes, has this: Concerning Abel also we have learned such a thing. Being lately at Reims, and conversing with the venerable man and most learned of those parts, Adalbero the archbishop, while we inquired the origin of that city and the successions of Bishops in it; the pontifical acts of the same city being brought forth, there was found in them that in the same city there was a certain Abel a Bishop, who acquired or ordained several things in it: but what his end was, the writer of his acts either did not know, or wished altogether to be silent. We, the numbers of the times being collated from every source, proved by an easy reasoning that this same Abel was both ours and a Scot, and a Bishop: but because his end was uncertain to his writer, perhaps the length of his journey caused it, and the voluntary privation of a religious man, and the love of his heavenly country. The above-named Bishop also said, that a custom brought down from his predecessors even to himself, that among the solemnities of the Masses, in that special commemoration of the dead which is called "above the diptychs," daily in the ear of the priest, the subdeacon silently reciting, the names of all the Bishops of that same see are recited man by man; and that he sufficiently wondered that in that commemoration this man is not found. Thus Fulcuinus in the book on the deeds of the abbots of Lobbes, chapter 7, in Dachery, Spicilegium, volume 7 (he meant to say VI, page 551).

[48] Thirdly, some of the ancient Catalogues of Bishops labor besides under this fault, which is proved by examples. that the prelates inscribed in them are sometimes reviewed with the order of succession disturbed. Nor certainly ought this to seem strange, as far as concerns those Bishops who, their bishopric lost or laid down, withdrew from their churches, and died outside their see. For since after their death, which was often even unknown to those same churches, they were not inscribed in the diptychs of the dead and the necrologies, it easily happened that in the Catalogues perhaps drawn from diptychs and necrologies of this kind they were omitted; but afterward by the later composers or correctors of those Catalogues they were indeed added to the Bishops of the same see, but sometimes with the order of succession badly preserved which they did not know.

[49] By this reasoning (if I am not mistaken) it happened that both in that old Catalogue of the Bishops of Trier which, Afterward names sometimes added, by the testimony of Mabillon, Benedictine Annals, volume 1, book 15, number 57, exists in the Library of the monastery of St. Ghislain in Hainaut, the prelates of Trier of those times, of whom here is treatment, were reviewed with bare names (as was wont to be done in the diptychs) in this order: Modoaldus, Numerianus, Basinus, Liutwinus, Milo, Wiomadus (St. Hildulfus namely being omitted), and afterward by some more recent one not sufficiently versed in the chronology and succession of the Bishops of Trier, the holy pontiff was indeed deservedly inserted into the same Catalogue, but wrongly substituted for Milo. Perhaps those Scholastics fell upon a catalogue of this kind, who were zealous to abridge the life and deeds of St. Hildulfus in the tenth century, and since they were no more skilled in the same chronology of the Bishops of Trier, most easily believed that this holy pontiff succeeded Milo, and handed it down in the shorter life of him which they composed, whence the other writers afterward were led into error.

[50] Be that as it may, it must indeed be confessed that Blessed Hildulfus could by no means succeed Milo in the see of Trier, but restored to places not their own. who died long before Milo, and the bishopric having been abdicated long before; but thence it is not consequent that he succeeded no other, and that he was never Bishop of Trier; for the contrary countless monuments of various kinds prove. And first indeed, that he was raised to the episcopal dignity of the church of Trier, both the old and the new history of the prelates of Trier teaches. Secondly, Lupus Servatus plainly hints at this in the Life of St. Maximinus, chapter 11, when, narrating the translation of St. Maximinus, he says: Therefore the venerable Bishops Hildulfus, Clemens, and Gorbertus, coming together into one, and diligently examining what had happened, judged that the bones of the blessed man should be translated from the aforesaid crypt and placed in the place where they now are situated. First among these Bishops is named Hildulfus, without doubt because he held the chief dignity and authority in the church of Trier; nor certainly was it fitting or lawful to proceed to that examination and judgment without the fellowship of the Bishop of Trier, to whom that matter chiefly pertained. Thirdly, St. Peter Damian, in his little work 19, in express words testifies that St. Hildulfus was Archbishop of Trier. Furthermore, he says, of how great sanctity and how marvelous a life Hildulfus, Archbishop of Trier, was, the spacious West is not ignorant.

[51] For the bishopric of Trier are all the Lives, Fourthly, the same all the Lives of St. Hildulfus set forth, of which the first in a manner reaches to his age, since about the year 964 it was excerpted from Acts digested in a truthful style, in a volume of no small quantity, by those to whom it happened to enjoy his diligence at that time; as in set words the Scholastics employed to abridge these Acts profess. Fifthly, there is added the ancient Life of St. Deodatus, in which not only is it asserted that Blessed Hildulfus was Archbishop of Trier, and, the bishopric being afterward left, withdrew into the Vosges, but besides it is noted that the same holy Pontiff granted to St. Deodatus a privilege, which is said to have been subscribed by twelve Bishops. But who could have granted such a privilege, if he had not truly been Bishop of Trier? Sixthly, finally, the same confirm all the Calendars, Breviaries, Missals, both old and new, of the church of Trier, of the monastery of Moyenmoutier, and of all other churches cultivating the memory of St. Hildulfus, in all of which he is constantly named Bishop or Archbishop of Trier.

[52] but he is not easily placed It remains therefore to be investigated in what order and place at last Blessed Hildulfus is to be set among the Bishops of Trier. Him Mabillon judged the successor of Modoaldus, but the predecessor of Numerian, Benedictine Annals, volume 1, book 15, number 58, and book 16, number 16, but from this his opinion we are compelled to depart; for Numerian is one of the Bishops through whose counsel holy King Sigebert granted a privilege for the monasteries of Stavelot and Malmedy, as is established from the diploma of King Childeric II, confirming the same Privilege, which the Bollandist Fellows exhibit whole in the Analecta to the Life of the same St. Sigebert I in February. Numerian therefore presided over the Church of Trier already from the time of holy King Sigebert, who died in the year 656. Nor does it hinder that in the said privilege of St. Sigebert, for Nemorianus is read Attalenus. For although the scribe or Notary of the Childerician diploma perhaps erred in this name, yet it could by no means be that he numbered Nemorianus among the Bishops whose counsel St. Sigebert had used, unless it had been established that the beginnings of the bishopric of the same Numerian reached the age of holy Sigebert, or preceded the date of this diploma by at least some years, which suffices for the present question.

[53] the order of succession, The bishopric of Numerian without doubt reached to the begun reign of Childeric II. This the privilege given by him for the monastery of St. Deodatus proves, which Mabillon published whole in the second appendix of the first volume of the Benedictine Annals, number 25. For although in this privilege the year is not expressed, yet it is said to be granted: that the monks, who are called solitary, may, from the quiet they have received, be able, the Lord helping, to exult for a time, and, living under that same holy Rule, and following the life of the blessed Fathers, be able more fully to entreat the Lord for the state of the Catholic church, and for the desirable safety of Childeric the glorious prince. That this privilege of Numerian was given in the year 664 Riguet thought, but if (as the

Bollandist Fellows noted in the annotations to the Life of St. Deodatus on the day June 19)

[54] various writers building up various things The whole reason for Riguet's ascribing it to this year was that it is inscribed to Gisloald, Bishop of Verdun, as also to Childulf of Metz and Eborinus of Toul, his comprovincial Bishops, but the same Gisloald died near Vasseburg in the year 665; thence only is it proved that this privilege was not granted later, but nothing hinders that it could have been granted earlier, since both Childeric began to reign in the year 660 at least, and those three comprovincial Bishops already for some time presided over their churches. But whether in the year 664, or in some earlier one, this privilege was given, it is certain that Numerian did not exceed the year 666 in the see of Trier, since in the year 667, in which Blessed Hildulfus translated the relics of St. Maximinus, he himself had already ascended that same see, which then being left in the year 671, he betook himself into our solitude, as is established both from the third Life of the same Saint and from the ancient Life of St. Deodatus. To Modoaldus therefore succeeded not St. Hildulfus, but Numerian, and to Numerian St. Hildulfus, of which opinion the first Author seems to have been Godfrey Henschenius, in the Diatribe on the three Dagoberts, Kings of the Franks, book 4, number 5, whom Francis Riguet followed in his Chronological Historical system of the Bishops of Toul, chapter 27, section 3.

[55] Nor ought it to delay anyone that Masen attributes to Numerian a much longer Pontificate, which are somehow reconciled. in the epitome of the Annals of Trier, book 7, at the year of Christ 657, where, the death of Modoaldus being narrated, he thus says: To Numerian then, as he excelled in holiness, which then gave the chief suffrage in an election, the pontifical care was translated, whose times of ruling although Brower denies that he can measure, yet it is established that in the eighth year of King Childeric, which we make the year of Christ 670, he still survived, from the diploma granted by the same to the monks of Stavelot: Whence he will cease to wonder who shall see me extend the times of his life beyond Brower. For it is evident that Masen was deceived in this, that he did not see whole the diploma of King Childeric, in which, although mention is made of Nemorianus, yet Childeric does not say that he granted it by the counsel of Nemorianus, but only that Blessed Remaclus sought from him confirmation of the precept which his uncle Sigebert of good memory, once King, had given for the monasteries of Stavelot and Malmedy, by the counsel of the pontiffs of his time, that is, of Humbert, Nemorianus, Gisloald,... From which words so far is it from following that Numerian survived in the eighth year of King Childeric, that the contrary rather seems to be inferred.

§ V. On the monastery of St. Hildulfus.

The bishopric of Trier therefore being left, Blessed Hildulfus withdrew into the Vogesus or Vosges mountain, The mountains of the Vosges are described which, spreading its ridges far and wide, divides Lorraine from Alsace, and settled on the western side of the same mountain (which today is of the dominion of Lorraine), next to a little river, from its rapid course corruptly called Rabodo (Rabodeau), at the foot of a most rugged mountain, from whose summit a lofty rock stands out, which, by the testimony of John de Bayon, was once called Balma. This place exists almost midway on the road from the city of Nancy, the metropolis of Lorraine, to the very celebrated city of Colmar in Upper Alsace, between the towns of Saint-Dié and Ravon, laid out on the same road, four from the latter, six from the former, but from the river Meurthe, into which the aforesaid little river Rabodo flows, distant only two miles.

[57] A perpetual forest was then spread over the Vosges mountain, and the monasteries founded in them, abounding indeed in wild beasts but plainly deserted by men. This, however, both St. Gundebert, Bishop of Sens, and founder of the monastery of Senones on the east; and blessed Deodatus, Bishop of Nevers, and Author of the monastery of Junctures, otherwise of the Valley of Galilee, on the south; and finally the first institutor of the church of Étival on the west, whoever he was, had already begun to cut down, and to cultivate here and there the subjacent land, in the confines of the same place. But whether on account of the excessive narrowness of the valley, or on account of the ruggedness of the surrounding mountains, that middle region which Blessed Hildulfus, captivated by the love of a more hidden solitude, chose, had remained uncultivated and deserted up to that point.

[58] of which the middle one was that which the Saint built, Nor yet could the holy man long lie hidden in this covert, but soon, very many disciples running together to his teaching, moved by their pious desires and entreaties, he began to think of building a monastery there. And because he did not have space suitable for completing this work, because, as Richer of the Chronicle of Senones, book 1, chapter 11, asserts, the confines of the church of Senones and of the monastery of Étival were there joined, a portion of land being obtained from each church, he pursued the counsel undertaken and brought it to the desired end. That the portion which Blessed Hildulfus obtained from the church of Senones was ample and spacious enough, is gathered from the precept of King Childeric II published by Mabillon, Benedictine Annals, volume 5, in the second appendix, number 22, for the same church of Senones, in which the boundaries and confines of the territory of La Marche granted by the same King are described; but that the portion which the same Saint obtained from the Monastery of Étival was far smaller and narrower, is plain from this, that from the same side "the place which is now called Saint-Blaise with its groves, and the mountain which is called the rock of Fulcodus, with much space of land adjacent, Beggo, a noble and wealthy man, conferred on Blessed Hildulfus for enlarging his monastery," as the same Richer expressly testifies, Chronicle of Senones, book 1, chapter 12; and in all the Lives of the same Saint it is read.

[59] other cells being added from time to time The monastery being built, because (says Richer himself) Blessed Hildulfus was anxious about the name of the place, which before had no name, considering its position, because on the east it had the monastery of Senones, on the west Étival, on the south Junctures, which is now called Saint-Dié, but on the north the monastery of Bodo, he called that place of his habitation the Middle monastery (Medianum monasterium), which name endures to this day. But the multitude of both Clerics and Laymen flowing together to Blessed Hildulfus increasing, because so many monks could not dwell together in so narrow and confined a place, the same Saint (by the testimony of the same Richer, ibid.) "built various cells in the surrounding places granted to him, namely at the Seven Firs, at St. John of Hurimonte, near Orbey, near St. Projectus, near Visivallum, at the High Rock, which towers over the monastery, at the place on the summit of the mountain which is called Robert's Spring, finally at Beggo's cell, which is now called Saint-Blaise. But the brethren who dwelt in the aforesaid cells under the government of St. Hildulfus are reckoned to be about three hundred in number."

[60] which were afterward erected into parishes. The same power and authority over the same cells and their monks, both clerics and laymen, which Blessed Hildulfus living had exercised, the later abbots of the monastery of Moyenmoutier retained after his death, and when, the woodland fields being cleared and subdued, husbandmen and other inhabitants had gradually come thither, it happened that the cells of the monks were converted into parishes, and their oratories into parish churches, and the jurisdiction of the abbots of the monastery of Moyenmoutier was at the same time extended into them. In which manner I would believe there grew together and coalesced the proper and separate district of the same parishes, in which the aforesaid abbots have hitherto exercised every kind of jurisdiction over the clergy and people. Besides these cells enclosed in the district of the monastery of Moyenmoutier, there existed others elsewhere, cells afterward assigned and subject to the same monastery, but in the course of time withdrawn from it, among which the first place is held by the Cell of Belval, which, founded by Gerard, Count of Vaudémont, brother of Theodoric, Duke of Lorraine, at the close of the eleventh century, and translated to Nancy by Apostolic authority at the beginning of the seventeenth century, certain accessions of goods being made, at the beginning of this eighteenth century, was erected and changed into a chief and abbatial monastery.

[61] Concerning the primitive manner of living of the monks of Moyenmoutier no place for doubting seems to me here; What rule the monks of Moyenmoutier once professed: for since in the seventh century almost all monasteries were founded under the rule of the holy Fathers Benedict and Columban and ordered to it, as Mabillon proves in the preface to the Acts of the Saints of our Order, century 1, the same without doubt Blessed Hildulfus undertook, and handed down to his disciples to be observed. But the greatest argument of this matter is both the most close conjunction of minds which always came between the same Saint and Blessed Deodatus and their disciples, and the government of the monastery of the Valley of Galilee undertaken by holy Hildulfus after the death of Blessed Deodatus. For how could this government have suited him, if he had not held the same institute and the same rule of living with holy Deodatus and the monks of the Valley of Galilee? But from the privilege of Numerian, Archbishop of Trier, for the monastery of the Valley of Galilee, it is established that this same monastery was built by holy Deodatus under the Rule of Blessed Benedict and holy Columban the abbot: The same therefore Blessed Hildulfus had prescribed for himself and his monks of Moyenmoutier. But the estimation and authority of the Rule of St. Benedict afterward increasing, this alone the monks of Moyenmoutier have retained and professed even to the present day.

[62] The monastery of St. Hildulfus at Moyenmoutier was always held distinguished, and reckoned among the celebrated monasteries of the sacred Benedictine Order; in 1604 united to the monks of St. Vanne. but thence it became most celebrated, that in the year 1604, a sacred society being sanctioned with the illustrious monastery of St. Vitonus (commonly St. Vanne) of Verdun, it gave name and beginning to the Reformed congregation of the holy Vitonus and Hildulfus, from which congregation thereafter, as from a gushing soil, all the Reformation of the monasteries of Lorraine, France, and Belgium proceeded.

[63] Not very ample but comely enough and fittingly furnished for exciting piety is the church of the monastery of Moyenmoutier, What is today the state of the monastery. which, at first built by Blessed Hildulfus, and dedicated under the invocation of the Most Blessed Virgin Mary, was afterward rendered more august by the later abbots, and is now adorned with the title of St. Hildulfus himself. In it are preserved several distinguished relics of Saints, namely the sacred body of the same St. Hildulfus, as well as the venerable bodies of his holy disciples John and Benignus the confessors, and of St. Bonaficius the Martyr of the Theban Legion. Likewise the body (except the head and a few other bones) of St. Maximinus, Bishop of Trier, which, ancient tradition of the same monastery of Moyenmoutier holds, was once taken from the monks of St. Maximin and translated to this church. Besides, the jaw of St. Spinulus the confessor, disciple of St. Hildulfus, the rest of the body having once been translated to the Cell of Belval. The cloister, dormitory, workshops, and the other buildings of the monastery of Moyenmoutier are excellent and most convenient for monastic exercises. Its library is choice, nor yet inferior in the number of volumes to any of those which exist in the parts of Lorraine. To the same monastery there once belonged ample domains and estates, a great part of which it lost by various

causes and manners, but today there still remain to it means sufficient for maintaining thirty monks according to the Rule, and its convent in this year of salvation 1718 consists of that same number, over whom I, though unworthy, preside, would that I might also profit them!

§ VI. On the Cult of St. Hildulfus.

Miracles increasing at the tomb of the Saint, As it is certain that the monks of Moyenmoutier and the Canons of Saint-Dié, disciples of Blessed Hildulfus, never doubted of his sanctity and blessedness, so also it is established that some peculiar cult was rendered to him by them immediately from his death. Hence that highest veneration paid to his tunic, which the monks of Moyenmoutier, when they visited the Canons of Saint-Dié every single year, carried before them as a sacred pledge, and to which the Canons of Saint-Dié were met with so great devotion, as was noted above. But the cult of Blessed Hildulfus did not long stand circumscribed within the bounds of both monasteries over which he living had presided, but soon, his miracles becoming famous, it began to be diffused far and wide. Wherefore his sacred body was brought from the oratory of St. Gregory, in which from the beginning it had been buried, into the greater basilica of the monastery of Moyenmoutier, dedicated to the ever most blessed Virgin Mary. The matter the Author of his third Life thus narrates, chapter 20: At last, the body of the ever to be remembered Father being carefully tended, they buried it in the basilica of the blessed Pope Gregory, at the right of the altar... but yet, when the light of the merits of Blessed Hildulfus became famous by frequent miracles, the marvelous body, brought back from the church of his burial, by the devotion and zeal of the brethren, was brought into the temple of the Blessed Virgin Mary, in which, on the right, an elegant vault being curved, it lay hidden for some time.

[65] In what year of Christ, or under what abbot, this bringing-in of the sacred body was made, [the body is believed to have been translated toward the end of the ninth century.] the author of that third Life does not here hand down, but this same thing in the adjoined little book on the successors of St. Hildulfus he not obscurely indicates, when concerning Madaluinus, the third abbot after the passing of the most blessed Man, he says this: To Sundrabert dying succeeded his brother german Maldauinus, who... instituted a chest to be fashioned over the blessed limbs of our patron, which also he honorably adorned with the metals of gold and silver. For nothing else, without doubt, by these words of a chest fashioned over the blessed limbs of St. Hildulfus, than what by the words of the elegant curved vault above the same Author wished to signify. But this chest Mabillon (Benedictine Annals, volume 3, book 25, number 60) interprets as a little shrine, after the manner of that time, constructed over the body of Blessed Hildulfus. This bringing-in of the sacred body therefore was performed in the time of Madaluinus the abbot, who, since he succeeded his brother Sundrabert about the eightieth year from the death of St. Hildulfus, but from the birth of Christ 787, and ruled the monastery of Moyenmoutier only twelve years, as was shown above, it remains that this same bringing-in is to be ascribed to the last years of the eighth century.

[66] Under the same chest or the same curved vault the sacred pledges remained laid up in a stone tomb until the times of Adalbert the abbot, and again transposed in the middle of the tenth century who, monastic religion being restored in the monastery of Moyenmoutier, began to think of raising and translating from this stone tomb the body of Blessed Hildulfus, the middle of the tenth century being now passed. The occasion and history of this translation the Author of the little book on the successors of the Blessed Man in the Vosges thus hands down, chapter 8. After these things the same abbot desired to demolish the oratory of the glorious Virgin and Mother Lady Mary, threatening its own ruin by frequent cracking, and to restore another more august than it; but because his attempts were much opposed by this, that the venerable body of St. Hildulfus up to that time preserved there in a stone chest, an assembly of abbots and neighboring clerics and religious being convened, he decreed to raise it from the tomb, and, it being made ready, to place it in a shrine. Which when it had pleased all, it was the counsel that if they could lay up the sacred limbs, as they had a mind to do, they should carry them around the monastery for the sake of devotion. But since, a threatening cloud hanging, the face of the sun and stars was denied, the lands being now dissolved by the violence of a month's rain, and they could not withdraw under roof with the ecclesiastical ornaments, the abbot granted that they should be carried around the cloisters alone. Yet when it was come to the tomb of the Saint with tapers and censers, and the lid was drawn off it, likewise also the heavy pall of the damp air was rent, the clear sky smiling, and the light long sighed for is restored to the earth-born continuously, so that it might be plain to all with how great a brightness of merits he shone in the region of the living, at whose remains the air smiled on earth... how much of tears and groans sweetly bursting forth from the marrow of the inmost soul was there poured out, the little tongue of the flesh cannot worthily declare. At last, wrapping the sacred relics in a shining little pall, they laid them up in a wooden shrine, which placing on their shoulders, they brought into the oratory of Blessed Aper (it is the parish Church of the place of Moyenmoutier) the Confessor of Christ, and thence soon carrying them out, returning by another way, they brought them into the cloisters of the monastery on the seventh day before the Ides of November, the air affording an unhoped-for compliance to so great a funeral, and after its placing preserving the same for several days. On which account, by the common vow of all, it pleased that this day should be held celebrated by an annual recurrence.

[67] The year of this translation this Author does not assign. (whose memory is kept on the 7th day before the Ides of November) In the ancient Lectionary of our church, which seems to have been written in the fourteenth century, the year is noted from the Incarnate Word nine hundred and fifty-fourth. The same Mabillon assigns (Benedictine Annals, volume 3, book 45, number 74), without doubt following the trust of this Lectionary; from which likewise he seems to have drawn, that the sacred body was then translated from the oratory of St. Gregory, where it had first been buried, into the greater basilica of Blessed Peter (he meant to say of Blessed Mary); which it is established to be by no means true from what has been said before. The same translation Richer, book 2, chapters 10 and 11, defers to the year 956. But of it John de Bayon makes no mention, unless perhaps in that part of his history which has perished, or at least is lacking in our Manuscript codex, which alone, if I am not mistaken, now survives. Yet this chronographer did not omit the restoration of the temple of the ever most blessed Virgin Mary made by Adalbert the abbot, which he hands down to have been begun only in the year 964 in these words: In the year of the Lord 964, on the Kalends of April, Adalbert, abbot of the monastery of Moyenmoutier, a man in all things distinguished and venerable, the oratory of holy Mary the mother of the Lord being demolished, was zealous to build another more august. Which if it is true, it becomes most probable also that the body of the most blessed Hildulfus was translated only on the 7th day before the Ides of November of the preceding year 963.

[68] when the canonization of that time was made. After this raising of his sacred limbs from the stone chest, and translation into the wooden shrine (by which simple rite the canonization of Saints was then wont to be made), it is certain that the feast day both of the same translation and of the deposition of the most holy Man was celebrated every single year. This openly proves both the passage cited above from the little book on the successors of St. Hildulfus, and the miracles published at the beginning of the second century, whether in favor of those who religiously observed these feast days, or in punishment of certain persons who presumed to exercise servile works on them: as is to be read in the same often cited little book, chapters 13, 14, 15, and 16. About the year 1028, by the testimony of John de Bayon, book 11, chapter 48, the body of blessed Hildulfus was brought to the Valley of Galilee, which is now of St. Deodatus (as was the custom), he says, on account of grievous air; which was the cause of a lawsuit, because the same Valley violently attempted to claim the reverend limbs for itself, and therefore it was afterward taken care that they should by no means be exposed in those parts.

[69] Rhythms and metrical responsories composed in the 11th century. In the year 1044, Humbert, then a monk of the monastery of Moyenmoutier, but afterward distinguished for his deeds and cardinalitial dignity, composed rhythmically and metrically the praises of Blessed Hildulfus and of certain other Saints, which are called responsories, and offered them to Bruno, then Bishop of Toul, most skilled in the art of music, who afterward became Pope Leo, the ninth of this name, to be chanted or set to music. This equally assert both John de Bayon, book 11, chapter 50, and Richer, book 11, chapter 18; who nevertheless is mistaken when he calls the same Humbert abbot of the monastery of Moyenmoutier. Those responsories still exist in the proper Office of St. Hildulfus, and are chanted to this day in all the festivities of the same Saint. In the year 1139, Blessed Hildulfus, says John de Bayon, book 11, chapter 96, was placed in a new shrine; which shrine it can scarcely be doubted was at the same time covered with those silver plates with which now the reliquary of the same St. Hildulfus is seen adorned. For these plates are, by the testimony of Mabillon (Benedictine Annals, volume 1, book 16, number 15, and volume 3, book 35, number 74), of ancient work and refer to the age of at least the twelfth century.

[70] Description of the ancient reliquary. On these are expressed the images both of Athicus the duke presenting his daughter holy Odilia to Blessed Hildulfus, and of Hildulfus himself and Erardus the Bishops baptizing her; and of both receiving each other with mutual embrace and kiss, as also dedicating a certain church. To these, of the King, without doubt Childeric, offering to Hildulfus the episcopal or abbatial staff. Finally, of the same Hildulfus visiting not Erardus, as the same Mabillon wrongly wrote, Benedictine Annals, volume 2, book 19, number 35, whose words I here relate, but Deodatus, lying in his last sickness, and of the funeral of St. Hildulfus himself, or, what is more pleasing, of Deodatus, all which, by the same testimony of Mabillon, of Hildulfus and Erardus, I can add and of Deodatus, confirm the history not a little. In the year 1618 the reliquary of Blessed Hildulfus was renewed, and covered again with the same silver plates, but (which can only with grief be borne and said) cut back, and shortened to the form of this new work, whence it happened that some of the images once added to the former ones perished.

[71] That the cult of St. Hildulfus gradually extended itself from the monastery of Moyenmoutier to the church of Trier and successively to other churches, there is no doubt. and the memory of the Saint in Missals and Martyrologies. In a very ancient Manuscript Missal, which is preserved in the temple of St. Simeon of Trier, the feast of St. Hildulfus, Bishop of Trier, is noted on the 5th day before the Ides of July. The same has a similar Manuscript Missal of the monastery of Epternach, which they report to have been written in at least the twelfth century, yet in this last codex of Masses Blessed Hildulfus is named not simply Bishop, but Archbishop of Trier. Of his deposition the following Martyrologies of Usuard make mention on the 5th day before the Ides of July, the Luxeuil one: The deposition of St. Hildulfus the Archprelate, resting in the monastery of Moyenmoutier, a man of glorious sanctity. The Lübeck-Cologne one: At Trier, of Blessed Hildulfus the bishop and confessor. The Greven one: Of Hildulfus, Archbishop of Trier and confessor, brother of St. Erardus, Bishop of Regensburg. This man, laying down the weight of the pastoral care, which he bore most grievously, led the eremitic life in the forest of the Vosges, distinguished alike in conversation and in miracles;

he deserved to have many imitators, men of great sanctity, in the same purpose. The Molanus one: At Trier, of St. Hidulfus, Bishop and excellent confessor. The Ado published by Mosander: At Trier, of St. Hildulfus, Bishop of that city and confessor. The Benedictine Monasticon of Arnold Wion: At Trier, of St. Hildulfus, Bishop and confessor, who, when he had ruled the flock committed to him by the sanctity of his life and the doctrine of his wisdom, abdicating the bishopric from weariness of this life, in the forest of the Vosges, being made the father of many monks, distinguished by miracles, rested in peace. Finally the Gallican one of Saussay: At Trier, of St. Hildulfus, Bishop and confessor, etc. They mention also his translation on the 6th day before the Ides of November, both the Luxeuil one, and the Greven one, and finally the Molanus one, as may be seen in the supplements of the Martyrology of Usuard, lately published by John Baptist Sollier, Theologian of the Society of Jesus. Now let the different Lives follow, of which the Commentator treated above, §1.

FIRST LIFE

Drawn from his original Acts about the year of Christ 964, and described from a manuscript codex of the monastery of Moyenmoutier, written seven hundred years ago, with this beginning:

Here begin certain things concerning the life of the man of God Hildulfus, Archbishop of Trier.

Hildulfus, formerly Bishop, Abbot of the monastery of Moyenmoutier in the Vosges of Lorraine (S.)

BHL Number: 3945

BY THE AUTHOR H. B., FROM THE MANUSCRIPTS.

Whosoever, being baptized, have put on Christ, and have sighed in soul for the inheritance of eternal salvation, The exordium drawn from zeal for the salvation of the neighbor, that they might at some time attain it, have used the light of charity, through which the only Son of God, when he was alone in the kingdom of the eternal Father, that he might have coheirs, adopted men as brothers to himself, whom he might place in a dwelling in the house of his Father. Hastening therefore to this, the men of God were ashamed to come alone, since they knew that for those who drew others with them a certain reward remained, so that the more they carried, the more they would be heaped with a greater prize; trusting in that attestation by which that Gospel servant, bringing back with gain the talent entrusted to him, was gifted with the joy of his Lord. To the ineffable sweetness of this joy therefore that supremely good father of the family, wishing to lead all in, his servants being sent into the world, commanded all to be invited, and, lest on the way they should fail or err, to be sustained with the wheat of life and the lamp of twofold charity. And when it had long pleased the divinity of the Almighty thus to act, that he might dispense to his servants in his own time the measure of food , he commanded to come forth, to the labor of the present life, a future shepherd for the peoples, Hildulfus by name.

[2] The Saint's family and virtues are described, Who, sprung of the illustrious family of the Nervii, was nourished among the scholarly wings of the sacred warfare, and soon, about to be the defender and doctor of the Christian Religion, being handed over to the studies of letters, the divine grace cooperating, in a short time shone forth most effectively, and whereas many flow down through the precipices of vices, and are rolled into the mire of pride, namely if they have touched anything of the world's knowledge, from thence this man, still a boy of good disposition, made more excellent than all, daily advanced, untouched by those vices in which youthful age is entangled. For while many such stand amazed at forensic controversies, others at manifold games, some, though very rare, intent on investigating the knots of secular disciplines, this man, ever wakeful in prayers, was assiduous in reading, and, beyond his strength intent on the works of mercy, loved to succor the laboring, to bring help to the needy, to assist the wretched. By the increments of such virtues therefore he foreshowed what the future shepherd of the Church would do. Meanwhile, being accustomed to ecclesiastical morals, at the city commonly called Regenesburch * he was honored with the honor of the clericate.

[3] Pepin ^a therefore at that time, a man of great piety, on account of which he was raised to the See of Trier: namely the begetter of the great Charles, governed the commonwealth of the Gauls most flourishingly, and, Milo ^b Archbishop of Trier being stripped of human affairs, the people of Trier lacked a prelate. The flock of the Lord therefore, destitute of a shepherd, turning to the Lord, applies itself with all prayers, and demands that he grant to his Church, tossed by the whirlwind of the age, a ruler. Then suddenly the name of Hildulfus sounded through the mouths of all, that he was a noble man, learned in knowledge, urbane in speech, composed in life and morals. Soon the report grew frequent in the King's court, and an edict went forth that a man so great and of such worth should undertake the pastoral ministry. Which being learned, the man of God, striving in diverse directions, would have prepared flight, for he had longed for the desert, had not the devotion of the people, taking precaution, opposed him. From Histria ^c therefore he was snatched, and led all the way to Belgic Gaul. There is an assembly of the whole kingdom, the princes hasten with the Bishops, the assembly of clerics and monks with the crowds of peoples, one acclamation of all, that Hildulfus is most worthy of the episcopal honor; while the man of God on the contrary altogether protested himself unworthy: For a robust inspector of his own frailty, measuring himself by himself, he feared for himself; because he thought what and of what sort is the account of souls to be rendered. But if now men would weigh this, while they can live free and quiet, they would by no means so readily go to purchase with money the ecclesiastical government, to which holy men were scarcely compelled. But at last the acclamation of the faithful people prevailed, and by the common will of all he is confirmed Prelate of the people of Trier.

[4] But of what sort he now was, and of what sort he showed himself to all, where, shining with singular sanctity, because it will be difficult to explain, we fear to attempt. Therefore the blessed Man not only diminished nothing of any purpose of a good work once seized upon , but increased it as it were a hundredfold. For indeed, as if a boy or a youth had perpetrated whatever crimes lie everywhere, so, turned to penitence, he raised himself against himself. You would see a man eaten away with fastings, scarcely clinging to his bones, to lie untiring at the memorials of the Saints, to be constantly wet with a flood of tears, to lead sleepless nights. For what shall we say of his caring for the poor, the middling, and the rich with the highest zeal and all diligence? Whatever he had, he made common to all; to the rich and the needy and the middling he was always the same. To these he enjoined not to be proud, nor to hope in the uncertainty of riches; but in the Lord, who gives all things to all abundantly, and that their abundance might supply the want of the poor, so that in the future the abundance of the poor might be the supplement of the want of the rich. But the poorer in goods he admonished, that they should know that they were poor in spirit and in humility give thanks to the Lord, the Lord himself saying: Blessed are the poor, etc.

[5] He sought daily whom of the Saints he might imitate in some good thing. he excellently instructed his subjects, He complained that he had lost that day on which he had not profited a little in the acts or commandments of the Lord. He omitted no day to offer sacrifice to the Lord for the salvation of the whole world and the rest of the dead, knowing surely to say to God : I will bless the Lord at all times, his praise always in my heart, and, I will freely sacrifice to your name, O Lord; for it is good. Whatever therefore the Blessed man wished to be done to himself, according to the Gospel precept, he denied to none, but gave himself most willingly to everyone asking, being a harbor for the laboring, a consoler for the sad, a coverer for the naked, a receiver for travelers. Who ever sought him out, and did not experience his goodness? The daily solicitude of all souls, when anyone perished, compelled him to groan, although he was of such piety that, when anyone was scandalized, he believed himself to have offended. And since he knew himself here a sojourner and a pilgrim, where he knew he had no abiding city, he never closed his door to a traveler, nor did he eat his morsel alone. Moreover he made himself all things to all, that he might make all safe, and, like a good shepherd, whatever he told the flock should be done, he showed by the exhibition of works.

[6] And when he fulfilled the dignity of Bishop with very many kinds of virtues, but after translating the body of St. Maximinus, he meditates retreat, he was cultivated by all with wondrous veneration. For he was a man noble by birth, preeminent in Religion, cautious in counsel, famous for his works. For among the magnificent works which he did in manifold ways, he translated the body of the most blessed Maximinus from the crypt, where the blessed prelate Paulinus of great merit, having brought it back from Aquitaine, had buried it, into the house in which it is now venerated. And after so manifold labors for the flock of Christ, although in his whole life he wished to possess nothing, leaving whatever it was that he seemed to have, as he had once longed in his soul, he determined to seek the desert. Since he reckoned that his acts could avail him little for salvation, since the Lord had said: Unless one renounce all that he possesses, he cannot be my disciple.

[7] the people opposing in vain. Which when rumor first brought to the ears of the common people, as if barbarians were pursuing, every age and every sex rushed into the city, and, the man of God being seen, a cry is raised to heaven, and as if destruction were threatening the whole province, one mourning of all was borne. To whom, Father, do you leave the guardianship of the flock committed to you? Why do you not fear the future peril of so many souls? Do you think who will be the most savage devastators of this church? For rapacious wolves will tear your flock. Therefore the holy Man, moved by such lamentations (as he was full of piety), is dissolved into tears; and turning to the people, he utters only this: You are the people of God, and the sheep of his pasture; he himself will keep you *, who promises to you, saying: Behold I am with you all days even to the consummation of the age; for my keeping has hitherto profited none, who have looked round upon myself less cautiously; but if any time henceforth remains to me, allow that I may fulfill it, that it may profit me and you.

[8] James ^d therefore, a man admirable in conversation and morals, He obtains a place in the Vosges from James, Bishop of Toul, ruled the city of Toul; who, since for his sanctity he hung upon the mouths of all, was also astounding to Kings; to whom when the man of God Hildulfus had sent, that, charity mediating, he might provide him a secret place, he most willingly labored together. For from his predecessor, once a pontiff, Garibald [e] by name, a man equally most holy, Deodatus, a man of the highest sanctity, once Bishop of Nevers, renouncing the world, had obtained a place in the forest of the Vosges, where, conversing most holily, he set up monasteries, and after a long warfare in the contest of Christ, crowned, entered the senate of life. In which forest also were the little cells of holy men, among whom the Athlete of God Hildulfus, the aforesaid man of God James lending his support by counsel, chose a place of habitation, which place, namely, hedged on all sides by mountains, a certain little river, from its strong course named Rapid, flows past, upon which, the Holy Spirit dictating, he founded churches.

[9] The first, namely, to the name of the Blessed Mother of God and ever Virgin Mary, where, churches being built, he practices the monastic life, which he also dedicated, and called it the Middle monastery. But another he consecrated in the name of Blessed Peter the prince of the Apostles and in honor of all the Apostles. These things being thus established, he began to live to God and to himself: and when the fame of many carried far and wide the proclamation of his holy name, powerful and noble men, for the sake of visitation, more often flowed together to him. And when from diverse parts many hastened, some, kindled to the way of life, decided to remain with the man of God: whence not long after they grew in the warfare of Christ. Which when the man

full of God saw, he judged this to be done by the Lord, and since he himself had once professed the monk, he began to build habitations useful for monks. But when the people had learned this, growing in devotion, they flowed together more than usual; for through the merits of the holy Man and of those subject to him, the blind were given sight, the lame recovered, demons were put to flight. Whence, scarcely able to bear the crowds of those flowing together, building a church of St. John the Baptist outside the cloister, he dedicated it, and established houses in which those coming might be received.

[10] But when the number of the brethren increased there, among the other lovers of the heavenly life, three came, and he gathers holy companions to himself. of whom the first was Spinulus, but the remaining two, who were brothers german in flesh and spirit, the former was called John, the other Benignus: who, being kindly received by the man of God, paternally instructed, and devoutly conversing with him, daily panted after the way of life, and although in the business of all the virtues they wished to precede one another in turn, yet in humility and obedience they hastened to conquer each other. Continually Christ was in their mouth, ceaselessly the proclamations of eternal life resounded, and as befits monks, according to the precept of the father they exercised all things. And since by the envy of the devil death entered into the world, the athlete of God Hildulfus, knowing that he and his would at some time pay the debt of Adam, determined to seek a place of burial; but because, as is wont in valleys, around the monastery there was an abundance of waters, he judged the place least fit for a cemetery. But on the south a hill overhangs the monastery, upon which the holy man, building a church, consecrated it in the name of holy Pope Gregory, and blessed a cemetery around it.

[11] Meanwhile the fame of his proclamation, flying over the surrounding lands, had also penetrated more remote ones, and when from diverse parts many came to the man of God, St. Odilia being baptized with his brother Erardus, Hairardus, equally most holy in life, brother german indeed to blessed Hildulfus in flesh, but in order a co-bishop ^f, roused by his name, hastened. And so, when he had found him long sought, congratulating him on his labor; Behold, he said, brother, God has granted you the desire of your heart, and has not defrauded you of your will; for the place fit for your conversation which you long desired, you have found. You therefore stand manfully in the faith and be strengthened in the Lord, and in the power of his might; certain that he who shall persevere to the end, this man shall be saved. For some days therefore, remaining together, they resounded in turn with the admonitions of eternal life. But to show the merits of both, astounding miracles are renewed by the Lord. For the daughter of Heticon the duke, born blind, is brought to the men of God, and they are besought by the sad parents with humble prayer to have mercy on her [g]; whom, when they had learned that she was still a pagan, they catechized after the ecclesiastical manner, and prostrate in prayer besought the clemency of the Lord for the salvation of the girl. And so, being taught by the admonitions of the catholic faith, holy Hildulfus baptized her, and blessed Hairardus received her from the sacred font, illumined in mind and flesh, and, a name being given, called her Odilia.

[12] Which thing availed so much that not only middling but even powerful persons venerated and loved the man of God Hildulfus, and offered him aids for the increase of the place. his fame grows, and they are increased in means. Whence a certain man, called Bego by name, sharing in the need of the holy man, determined to assign something of his goods to the uses of the brethren then serving under the blessed man of God, and destined the place which even today is called Bego's cell, and the part of the Vosges which is called the rock of Folcholdus. Finally the man of God Hildulfus established in the said cell, namely dedicated to the honor of the holy Cross, a man of the highest humility and obedience, Spinulus by name; in which the same man of God, faithfully serving God, after manifold labors in the contest of Christ and numerous marks of miracles, attained the rewards of eternal life, whom the almighty Trinity, wishing to show glorious on earth him whom it had glorified with itself in heaven *, through angelic ministry makes known to blessed Hildulfus, that he should carry back the clod of the Saint to the tomb of the monastery. Without delay the old man, obeying the one commanding, is shaken from the ash in which he had placed his wearied limbs, and the brethren being called together, announces the death of the man of God, who, although destitute of so great a brother's aid they mourned, yet rejoiced together at his glory, and, tapers being lighted, they hasten to the blessed one's obsequies.

[13] A tempest arising after the death of St. Spinulus So the force of the winds had raged more than usual, so that it uprooted not only shrubs but even aged oaks and lofty firs. In such a whirlwind therefore the burning tapers were carried before the clod of the Saint all the way to the place of the sepulcher. Therefore, that God might show him buried in the earth to live with himself, he willed to succor all the sick coming to the Saint's tomb *. How many paralytics there, their veins renewed, were restored to soundness, will not easily be explained either by word or by writing. All blindness, brightened with light, marveling at the day, was astounded; every weakness, its uses being there recovered, feels its lost strength, whence, with the crowds rushing in, a most salt water was found. And so, by desire of health, by the suitability of the place, by the abundance of waters, the peoples flowing together attempted to set up a market there. Which disquiet the man of God Hildulfus, feeling, grieved, and, as was his custom, entered the church of Blessed Gregory to pray. Then, prayer being finished, he rose and, a staff ruling his limbs, came to the tomb of St. Spinulus, and, as he was of pious mind, his face bathed with tears; We give thanks, he said, brother Spinulus, to God, that we believe you to rest in the region of peace, and trust that you can avail very much with the almighty Lord, and we know that you also know how and why we, the tumult of peoples being left, came into this solitude.

[14] is wonderfully quieted by St. Hildulfus. You therefore here the codex of the monastery of Moyenmoutier is ended and mutilated. What follows is taken from the very ancient manuscript codex of the same life which is preserved in the monastery of St. Maximin of Trier. You therefore, placed in tranquility, have mercy, we pray, on us who still toss on the way of death. For if we are pressed by this concourse of peoples, we shall decline not a little from our purpose: for although, the Lord cooperating, aids be conferred on our place, yet we fear the perils of souls, wherefore restrain the crowds of those running together, and implore for us the Lord, the cheerful giver *, that we may feel the grace of his blessing, so that, our needs being expelled, we may fulfill the vows of our profession. Then you would see a spirit loosed from the flesh and possessed of life obey a mortal, as if the same were still held by the bond of death; for the signs ceasing, the frequency also ceased; and by the prayers of blessed Spinulus soon followed the blessing of the Lord; for many of the nobles conferred estates of their own right upon the aforesaid place.

[15] Now blessed Erardus, a church being built in the name of the holy confessor of Christ Aper, St. Erardus departing, not far from the monastery, bidding farewell to his brother the man of God Hildulfus, and exhorting him in the warfare of Christ, had withdrawn, but holy Hildulfus did not fail from the work of God, but forced his limbs, wearied by fastings and labors, to serve the spirit, and to the brethren subject to him, and especially to John and Benignus, whom he rejoiced to see daily tending to better things, he persuaded to pray for the state of the churches of God, for the peace of Kings and the salvation of the people, but to run confidently the way of eternal life which they had once seized upon, and knowingly to pant after the prize of the reward above. For he said: God is faithful and knows not how to lie. And when, his body now worn out with labors, he was more fervent in spirit, the pious Lord willed to call him to the crown of justice.

[16] And so, placed in vigils, he was seized by a fever, seized by a fever, he dies holily. which growing worse through days, the brethren, troubled, hasten to the old man's bed, who indeed, as best he could, always announced Christ; who when they wept sad and grieved to be desolated, one was the voice of all lamenting and praying that the shepherd should not desert the sheep. Moved by these complaints and tears, as he was already dead in a third part of his body, he sat up in the far part of the little bed, and, the brethren being looked round upon, Peace, he said, be to you: then, his hand lifted, he blessed them with these words: O God almighty, bless the humble, merciful, and preserve your servants here present forever. These things being thus finished, he entered the capitol of heaven to be crowned on the fifth day before the Ides of July.

[17] These few things have been said of the deeds of the prelate worthy of God, by which he was admirable to this world and acceptable to the King above, Whence these things were received. while he was present in human affairs. Moreover by those to whom it happened to enjoy his diligence at that time, his deeds were digested in a truthful style in a volume of no small quantity, which through neglect antiquity has so consumed that scarcely these least things, which we have set forth, could be excerpted from it ^h. But whoever shall have piously weighed these things * concerning his conversation, will be able fully to perceive him crucified to the world, the grace of the holy Trinity helping. The feast of his translation is celebrated on the sixth day before the Ides of November. Here ends the life of St. Hildulfus.

ANNOTATIONS.

Godfrey Henschenius and Daniel Papebroch, in their annotations to the life of St. Deodatus on June 19, think it is said with no probability that Blessed Hildulfus was snatched from Histria, Histria, or rather Istria who, born in Bavaria, had passed immediately from the schools of Regensburg to Trier, they say. Concerning this passage, although no mention is made in this first Life of St. Hildulfus, it can indeed not be doubted; otherwise how would his distinguished gifts have been perceived by the people of Trier, or by what reasoning would he have flourished among them in so great esteem, that the clergy and people equally demanded him for Bishop? But nothing hinders that St. Hildulfus, the King's edict being learned, by which the election of the people of Trier was confirmed, withdrawing himself from the city, returned to his country, to explore whether by such a retreat he might move the people of Trier from their opinion, and compel them to choose another prelate for themselves. That the matter was so done the interpolator of the third Life indicates, chapter 3, where he says: Which (King's edict) being learned, the man of God, striving in diverse directions, took flight toward the soil of his birth, since, anxious, being exalted with a suspected honor among strangers, he supposed that he, as ignoble, could lie hidden among his own. And chapter 16, where he thus speaks of the holy Man: Fearing to be honored among his own, he committed himself to strangers, among whom, after he understood that he was glorified, he consulted flight, but at last, the pursuing glory, weeping and reluctant, violently kept him for itself. The same Cardinal Humbert confirms in the first Responsory of the proper Office of St. Hildulfus, which is thus: Fleeing the prelacy of Trier he slips away, but, brought back, willing or unwilling, he is made prelate. The devout people ardently pursue the fleeing one. But brought back, willing or unwilling, etc. Since therefore in this first Life it is said that the man of God, striving in diverse directions, would have prepared flight (for he had longed for the desert), had not the devotion of the people, taking precaution, opposed him; this seems to be understood of a flight into exotic and far-off regions,

or into some vast desert, which would have altogether withdrawn the man of God from the desires and efforts of the people of Trier.

how he could be named from the Ister or Danube It is indeed true that Histria can be reckoned among those exotic and far-off Regions, if it be taken for that province of Italy which is now under the dominion of the Venetian Republic: but that it ought here to be taken far otherwise, is gathered from the aforesaid words of the same Interpolator, and is expressly handed down both by Adlzreiter, Annals of the Bavarian nation, part 1, book 7, number 34, and by Brower, Annals of Trier, book 8, number 158, who here interpret Histria as the Tract of the Danube, by another name called Ister or Hister. For although, as Jacques Charles Spener noted in the lately published Notice of ancient Germany, book 11, chapter 2, "to that chief river the ancient name Danubius was constantly kept by the Greeks and Romans, so long as it runs from the parts of Germany and beyond; but from the point where it begins to traverse diverse provinces, then, the word being changed, it was wont anciently to be called Ister; yet the bounds and limits of each name always remained disputable among the learned, and, the age succeeding, a promiscuous use of each name almost prevailed."

he could be named. By Histria therefore ought here to be understood the tract of the Ister or Hister containing that part of Bavaria which lies next to this river, and embraces the city of Regensburg; which tract of the Ister it pleased the authors of this first Life of St. Hildulfus to call Histria from the neighboring Hister.

That Garibald was not set over the Church of Toul except many years after the death of St. Deodatus, Riguet largely proves in his Chronological-Historical system of the Bishops of Toul. The beginning of his episcopate the Reverend Father Benedict the Capuchin refers to the year 707 in his Ecclesiastical and political history of the city and diocese of Toul.

This brief and simple narration concerning the baptism and marvelous illumination of Blessed Odilia seems on many grounds to be preferred to that which the Anonymous writer of the Life of the same Saint hands down. The narration of the Lives of St. Hildulfus concerning the baptism of St. Odilia And first indeed this Life of St. Hildulfus has more ancient and weightier authors, namely those Scholastics who about the year 964 excerpted it from the most ancient Acts of the same Saint, digested in a truthful style by those to whom it happened to enjoy his diligence at that time. But that Anonymous writer of the life of St. Odilia appears to have written before the middle of the twelfth century, as Mabillon observed, Acts of the Saints of the Order of St. Benedict, in the observations on the Life of St. Odilia, but how many years earlier, or from what source he drew whatever he narrates of this matter, is altogether uncertain. Secondly, this same narration contains nothing not fully consonant with right reason: for scarcely a day's journey from the monastery of Moyenmoutier are distant both the Castle of Hohenburg and the subject town of Ehenheim, today Oberehnheim, in which dwelt Duke Athicus with his wife Bereswinda. By which nearness mediating, the most religious spouses without doubt were among the first to whom came the fame of the sanctity of Blessed Hildulfus, and the arrival of his brother Erardus, a man equally most holy, in the same place. What wonder therefore if, having got such an occasion, they took care to have their daughter Odilia, born blind, brought to the men of God, and themselves at the same time approached them, to implore their help in the most bitter grief in which they were? But the Anonymous author of the life of St. Odilia narrates most things devoid of all probability, and contradictory among themselves, in building up which, while he labors, he detracts not a little from his own trustworthiness.

Such are the things which he hands down about Aticus the Duke, the parent of Odilia; "whom he exhibits to us on one side as a just man wishing to lead a religious life in the lay habit, it is preferred to the Acts of the Saint herself; busying himself, by the inspiration of God's grace, to build a monastery, but on the other side as an impious and cruel father, who orders his daughter Odilia, born blind, to be killed, and after the most pious admonition of his most religious wife Bereswinda, persists obstinately in so atrocious a purpose." Moreover, if we believe this Anonymous, the same Aticus, whom he names a man of God, not only did not embrace with the highest joy (as was fitting) his daughter blessed Odilia, whom he had received freed from natural blindness, both by a heavenly admonition and by a certain messenger sent to him by holy Erardus, but did not even wish to see her, and, the intercession of the same St. Erardus being spurned, who besought him that he would break, with God's help, the dissension which by the devil's incitement was between him and his daughter, ordered her to be exiled from the paternal home as before.

in which many things incongruously digested Finally, according to this Anonymous, when Blessed Odilia had begun to be held in hatred by certain envious nuns of the monastery of Balma, and had written to her brother that he would deign to remember her, and he himself had vainly tried to bend his father, and nevertheless had sent a carriage and summoned Odilia, as soon as Aticus the father saw her coming and learned that she had been summoned by his son, he struck his own son, whom, he says, he greatly loved, with the staff which he carried in his hand, so violently that from that same blow he died. Aticus indeed repented of so monstrous a crime, and thereafter (says the Anonymous), persevering in a monastery until his death, strove to appease God to himself with worthy fruits of penance: But what was the change of his mind toward Odilia? Then, says the same Anonymous, the clemency above disposing it, he remembered the abjection of his daughter, and, wishing to act somewhat more gently toward her, determined to give her daily the stipend of one maidservant. But she, receiving this very thing with thanksgiving, remained in that same monastery a long time, having nothing else than what one of the maidservants was wont to have.

are refuted: All which, how incongruously and ineptly they are said, everyone sees, whence it is no wonder if by Lazius, on the Suevi, book 8, Ruyr, Antiquities of the Vosges, part 2, book 4, chapter 2, the Acts of the Saints of the Order of St. Benedict, century 3, in the notes to the Life of holy Odilia, and other learned men they are commonly rejected, some, however, attempting to reconcile them with ungrateful and vain labor.

Thirdly, this narration is supported by the perpetual and constant tradition of the monastery of Moyenmoutier, supported by the best monuments. The first is had in the Responsories and praises composed by Cardinal Humbert in the year 1044, concerning which it was treated in the Preliminary Commentary, §6. For in these is read this Antiphon: By the merits of both the offspring of Eticon, whom her mother had borne blind, deserved baptism and light. Likewise this Responsory: O Hildulfus, associate to yourself your brother german, and confer aids on the serving throng; hither let blessed Odilia, whom you cured, run to meet. The second exists in the ancient Lectionary which in past centuries our monks of Moyenmoutier used, both on the feast of St. Hildulfus and through his octaves; for this Lectionary, as was said in the Preliminary Commentary, §1, does not differ from the third Life of St. Hildulfus which, composed at the beginning of the eleventh century, was divided into Lessons for the use of the Choir. But in this third Life, to be exhibited below, the whole history of the baptism of Lord Odilia and her miraculous illumination is related in plainly the same manner as in this first. The third is seen in those silver plates with which, at the beginning of the twelfth century, the reliquary of St. Hildulfus was covered; for in these are expressed the images both of Aticus the Duke and Bereswinda his wife presenting Odilia their daughter to St. Hildulfus, and of Hildulfus himself and his brother Erardus baptizing her in episcopal habit. It must be confessed, however, as far as concerns Bereswinda, that today only her sleeve and right hand, extended toward Blessed Hildulfus in the manner of one praying, survive, on account of the plate cut back in the year 1618, as was observed in the Preliminary Commentary, §6. The fourth finally is manifested in the feast of St. Odilia, which in our monastery of Moyenmoutier has for several centuries past been celebrated and is even now celebrated under a double rite; for no other reason of this feast can be given than the miracle wrought by holy Hildulfus in the person of the same Saint.

It must not be dissembled that here there opposes us the celebrated Author of the Ecclesiastical Annals of the Franks, Charles Le Cointe, at the year 690, from number 52 to the end, who in those things which pertain to the baptism of St. Odilia thinks we must stand by the Anonymous Author of the Life of the same, who attributes this baptism to Blessed Erardus, no mention being made of St. Hildulfus. But besides that the learned man had not seen this first Life of St. Hildulfus, it is truly a wonder by how light arguments he is here led.

For grant (as he chiefly observes) that so it seemed to Paulus or Paululus, as also many arguments of Le Cointe the writer of the Life of holy Erardus, is that writer of the declining eleventh century of so great authority, that, no reason of his opinion being adduced, he should overturn the testimony of more ancient and weightier Authors? But, says Le Cointe, we ought to stand rather by the author who was wholly engaged in writing the Life of holy Odilia, than by him who only once, in the Life of St. Hildulfus, made mention of the same holy Odilia. As if indeed the Authors of the Life of St. Hildulfus were not likewise wholly engaged in writing it, or as if it did not equally pertain to their design to review the baptism conferred on holy Odilia by the same Saint,

and the miracle wrought at the same time! And therefore they should be believed the less, because they had thence no occasion of making mention of the same Saint.

Le Cointe adds that private arguments are not lacking, by which the opposite opinion is supported against us. First, he says, the place where Odilia was baptized is in the Life of St. Hildulfus wrongly said to have been the monastery of Moyenmoutier. Why wrongly? Namely because in the Life of St. Odilia and in the Life of St. Erardus the monastery in which Odilia is baptized is not called Moyenmoutier but Balma. But is greater trust to be given to the Anonymous writer of the Life of St. Odilia, who seems to have followed only a popular and badly digested opinion, and who says so many things alien from reason and contradictory among themselves, than to those ancient Scholastics who composed the Life of St. Hildulfus from his most ancient Acts and handed down nothing not rightly congruent with reason?

But as regards the Life of St. Erardus, it must be observed that it is threefold. The first was written by the above-named Paulus or Paululus toward the end of the eleventh century; the second was published by Conrad of Mont-des-Vierges about the middle of the fourteenth century; but the third, contracted from the first, was supplied by a certain Anonymous, concerning whose age nothing else can be determined, except that he was a little later, but earlier than Conrad. But neither in the first nor in the second life is a certain place of the baptism of St. Odilia assigned. For in the first it is only said that, Blessed Erardus being intent on heavenly things in the parts of Bavaria, it was revealed to him that he should return to the region of the river Rhine, baptize the girl, and illumine the blind one, who, following the voice of the one commanding with the foot of obedience, came to the appointed places. But in the second that region of the river Rhine is indeed named Alsace, but no place of the same province is determined. In the third Life alone therefore the word Balma is found: which, since the Anonymous did not read it in the Life of Paulus which he contracted, he without doubt took from the Life of St. Odilia.

by which the same From this threefold Life of St. Erardus Le Cointe gathers that Blessed Odilia was baptized on this side of the Rhine, in Alsace, within the borders of the diocese of Strasbourg, where then, he says, was situated a nunnery, whose name was Balma. But this last it lay upon him to prove, namely that there once existed within the borders of the diocese of Strasbourg some monastery of this name, which, since he has by no means done, his reasoning is empty.

Nevertheless it must be confessed that Le Cointe came nearer to the true place of the baptism of blessed Odilia, namely the monastery of Moyenmoutier, than all those who assign to the same baptism the Balma nunnery of virgins of the diocese of Besançon. For the monastery of Moyenmoutier is both situated on this side of the Rhine, from which it is distant about twelve leagues, and neighboring to Alsace, and bordering on the diocese of Strasbourg, and it can scarcely be doubted that at that time by many and especially by the common people it was called Palma or Balma, namely on account of the huge rock towering over it, which is now indeed called the High Rock, but formerly, by the testimony of John de Bayon, book 2, chapters 30, 67, and 74, was called Balma. Nor ought this to seem strange to anyone, since the word Balma in the old Gallic tongue signifies a lofty rock, as Mabillon observes, treating of the Balma nunnery of virgins among the Sequani, which he says was reduced into a priory called of St. Romanus On the Rock.

he tries to defend. Secondly (Le Cointe proceeds), in the Life of St. Hildulfus "Odilia, blind from birth, is brought by her parents, who beg the holy fathers Hildulfus and Erardus to have mercy on her. But if both parents Athicus and Bereswinda offered their daughter to the above-said Bishops to be cured, why did the father not lead her home with him, baptized and healed?" Rightly indeed. But whence is it proved that he did not lead her back, except from the Anonymous author of the Life of the same St. Odilia, and his followers, the writers of the Life of Blessed Erardus? But what trust does that Anonymous author of the Life of holy Odilia deserve, who, as is plain from what has been said, disfigured the history of the birth and baptism of the same Saint with so many ridiculous fictions, that it seems most like old wives' fables? Le Cointe himself here felt the difficulty of reconciling the opposite and repugnant things which the writers of the Life of holy Erardus join together, when they narrate the same history, and what they most certainly say of Athicus the father of Blessed Odilia, this he himself was compelled wrongly to interpret of Erardus the Bishop.

Thirdly, finally (says Le Cointe), in the Life of St. Hildulfus "Odilia is said to be a pagan, and her sad parents do not beg the holy Bishops Hildulfus and Erardus to baptize her, but to have mercy on her, that is, to have mercy on the blindness from which she suffers. But in the Life of St. Odilia her parents are greatly commended for their Christian morals." I answer, Odilia is not said to be a pagan because she was born of pagan parents, but because she had not yet received baptism; whence she is called not simply a pagan, but still a pagan, that is, not yet baptized. But it is evident that it in no way conflicts with the Christian piety of the same parents that they do not beg the holy Bishops to baptize their daughter, for that was easy for them to obtain from any priest, but to have mercy on her, that is, to free her from blindness, which they trusted in mind and hope could be done through the merits of the holy Men. All which arguments of Le Cointe being thus dissolved and overthrown, since the narration handed down to us in this first Life of St. Hildulfus about the baptism of holy Odilia remains untouched, it seems certainly to be believed that the most noble girl was brought by her most pious parents to the monastery of Moyenmoutier, and there baptized and healed by the most holy Bishops Hildulfus and Erardus, and immediately led home with the greatest joy by her parents themselves. But whether she was afterward led to the Balma nunnery of virgins and educated in it, as it pleases some (Gebwiler, chapter 4), is not for this place to inquire.

One thing only I shall here add, namely that it is most probable, In what place St. Odilia was probably baptized. that holy Odilia was not baptized in the Church of the most blessed Virgin Mary, which was the oratory of the brethren, and, according to the name imposed on it by Blessed Hildulfus, was properly called the Middle monastery, but in the Church of St. John the Baptist which the same holy Father, not able to bear the crowds of those flowing together, had built outside the cloister of the monastery at the foot of the mountain of Balma, today the High Rock, and near which he had established houses in which those coming might be received: and that hence arose that singular devotion with which the prudent and grateful virgin remained affected toward this holy Precursor of the Lord until her death; for she built a church in her monastery of Hohenburg under his invocation, into which for the sake of prayer she frequently withdrew, and when she perceived death threatening her, she soon went to the same, and, holy communion being received, there both breathed out her soul, and her body was given to burial.

* elsewhere "in whose Father's house he might place dwellings." So the interpolator of the third Life seems to have read in the manuscript which he used.

* elsewhere "of wheat" as the interpolator of the third Life has it.

* Reginoburgum, a city of Germany in Bavaria, which is more often called Ratisbon.

* in the Manuscript is read "seized" (erepto).

* this conjunction is lacking, but the interpolator seems to have read it in the manuscript which he used.

* in the Manuscript is had "se."

* here is added "tibi" but by error.

* was read "dereliquit."

* This word is lacking, which the interpolator of the third Life read or supplied.

* here are lacking those two words, but they are read in the third Life.

* this word is omitted, which is read in the third Life.

* this word is lacking, which is supplied from the third Life.

* is read "inde," but it is an error, here amended from the third Life.

* the Manuscript codex has "pulsaverit," but by error.

SECOND LIFE.

Described from a Manuscript of Utrecht by the care of Heribert Rosweyde, with the title: Life of St. Hildulfus, Archbishop of Trier.

Hildulfus, formerly Bishop, Abbot of the monastery of Moyenmoutier in the Vosges of Lorraine (S.)

BHL Number: 3946

FROM THE MANUSCRIPTS.

Hildulphus, sprung of an illustrious family, from his youth handed over to the studies of letters, in a short time shone forth most effectively, advancing from day to day in virtue: Demanded for Bishop on account of the great fame of his sanctity, and persisting untouched by those vices in which such an age is wont to be entangled. Meanwhile, being accustomed to ecclesiastical morals, at the city of Regensburg * he was ordained a cleric. Then, Milo Archbishop of Trier being dead, the people of Trier unanimously demanded Hildulfus for Bishop, because he was a noble man, learned in knowledge, urbane in speech, composed in life and morals. Soon the report grew frequent in the court of King Pepin, the father of Charlemagne, and by his edict a man so great and of such worth is determined to be made Archbishop. Then the man of God, who had always longed for the desert, prepared flight, but, snatched by the devout people, was led all the way to Belgic Gaul, and consecrated Bishop of the people of Trier. Therefore in such honor how holily he lived, it is not easy to recite; for as if he had perpetrated whatever crimes there are, so he led a life of penitence, insisting on preachings and works of mercy: he omitted no day to celebrate Mass for the salvation of the world and the rest of the dead, and, like a good shepherd, whatever he taught the flock should be done, he himself showed by the exhibition of works.

[2] He translates the body of St. Maximinus; but, the see being left, Among the magnificent works also which he did, he translated the body of Blessed Maximinus, from the crypt where Blessed Paulinus, having brought it back from Aquitaine, had buried it, into the house in which it is now venerated. After therefore he had sustained manifold labors for the flock of Christ, leaving whatever he seemed to have, he determined to seek the desert (as he had once longed for), and sent to James, Prelate of Toul, that he might provide him a secret place. Which James, in the forest of the Vosges, where were the little cells of holy men, since Deodatus, Bishop of Nevers, once renouncing the world, had dwelt there, established for the man of God Hildulphus a place of habitation. Which place, namely, hedged on all sides by mountains, a certain little river, Rapid by name, flows past, upon which the man of God Hildulfus, having entered the desert, founded churches, the first namely in honor of Mary the Mother of God, which he called the Middle monastery, another he consecrated in honor of Blessed Peter and all the Apostles. These things therefore being established, he began to live to God alone. And when the fame of his holy name ran far and wide, powerful and noble men more often flowed together to him, some of whom, kindled by desire of the heavenly life, remained with him.

[3] in the Vosges he gathers many companions, and baptizes St. Odilia. And when the number hastening from diverse parts increased, the Saint of God, who had once professed the monk, began to build habitations fitting for monks. Then through the merits of him and of those subject to him there the blind were given sight, the lame recovered, demons were put to flight, and on account of this, scarcely able to bear the crowds of those flowing together, building a church of St. John the Baptist outside the cloister, he dedicated it, and established houses in which those coming might be received. And so, when thus from remote parts there was made to the man of God

a concourse, Eraudus *, equally most holy in life, brother german indeed to blessed Hildulfus in flesh, but in order a co-bishop, roused by his name, came to meet him, by whom being gratefully received, remaining together for some days, they resounded in turn with the admonitions of eternal life. But to show the merits of both, there is brought to them the daughter of Hectino the Duke, born blind, and they are humbly asked by the sad parents to have mercy on her; whom, when they had learned that she was still a pagan, they catechized, and prostrate prayed for her. Then Blessed Hildulphus baptized her, whom, illumined in mind and flesh, blessed Eraudus received from the sacred font and named Odilia. Which thing availed so much that powerful persons greatly venerated holy Hildulphus, and offered him aids for the increase of the place.

[4] Whence a certain man named Begho handed over to the Saint the place which even today is called Begho's cell, The virtues of St. Spinulus the disciple and the blessed death of each. and the part of the Vosges which is called the rock of Falcodus. In which cell of Begho, dedicated in honor of the holy Cross, he established a man of the highest humility, Spinulus by name, where the same man of God, after manifold labors and numerous marks of miracles, passed to rest; whose merit God, wishing to declare, announced through an angel to Blessed Hildulfus that he should carry back the clod of the Saint to the monastery. Without delay the Saint is shaken from the ash in which he lay, and the brethren being called together, announces to them the death of the man of God. And so, tapers being lighted, they hasten to the obsequies of the man of God. So the force of the winds had raged more than usual, so that it uprooted aged oaks and firs. In such a whirlwind therefore, before the body of the Saint the burning tapers were carried all the way to the place of the sepulcher. But all the sick coming to that sepulcher were healed of whatever infirmity they were held by. Whence the peoples running together, the suitability of the place being learned, attempted to set up a market there. But blessed Hildulfus, approaching the tomb of St. Spinulus, said to him as if living: Brother Spinulus, on account of the perils of souls, restrain the crowds of those running together. Then, the signs ceasing, the frequency also ceased. At last blessed Hildulphus, full of sanctity, seized by a fever, entered the capitol of heaven to be crowned on the fifth day before the Ides of July *.

ANNOTATIONS.

This brief life of St. Hildulfus does not differ from that which Surius published on the day July 11, except in its terms. Its abbreviator contracted the first life of the same Saint handed down above, but not the third to be subjoined presently. This is established from many things. The first is that it contains altogether the same chronological blemishes as that first life, and affirms without doubt of Pepin the King and father of Charlemagne what the third life warns is to be understood of Pepin of Heristal. The second is that it does not assign the year of the death of Blessed Hildulfus, which nevertheless in the third life is said in express words to be the year from the Incarnation of Jesus Christ seven hundred and seventh. The third finally is that of the many and prolix interpolations contained in the third life it touches none. By whom and at what age this epitome of the first life of St. Hildulfus was composed, is uncertain. Nevertheless the Anonymous author of it, whoever he was, seems to have written before the third life was published or at least made public, since he drew nothing from it.

* Reginoburgum otherwise Ratisbon.

* otherwise Erardus.

* in the Manuscript is read June, but by error.

THIRD LIFE.

Described from the Manuscript of Moyenmoutier, collated with the Epternach and Paderborn Manuscripts.

Hildulfus, formerly Bishop, Abbot of the monastery of Moyenmoutier in the Vosges of Lorraine (S.)

BHL Number: 3947

FROM THE MANUSCRIPTS.

CHAPTER I.

Whosoever *, being baptized, have put on Christ, and have sighed in soul for the inheritance of eternal salvation, that they might at some time attain it, have used the light of charity, through which the only Son of God, when he was alone in the kingdom of the eternal Father, that he might have men as coheirs, To the imitation of apostolic zeal adopted brothers to himself, for whom he might place dwellings in the house of his Father. Hastening therefore to this, the men of God were ashamed to come alone, since they knew that for those who drew others with them a certain reward remained; so that the more they carried, the more they would be heaped with a greater prize; trusting in that attestation by which that Gospel servant, bringing back the talent with gain, was gifted with the joy of his Lord. To the ineffable sweetness of this joy therefore that good Father of the family, wishing to lead all in, his servants being sent into the world, commanded all to be invited, and, lest on the way they should fail or err, to be sustained with the wheat of life and the lamp of twofold charity.

[2] St. Hildulfus chosen by God And when it had long pleased the divinity of the Almighty thus to act, that he might dispense to his fellow-servants in his own time the measure of wheat, he commanded to come forth, to the labor of the present life, a future shepherd for the peoples, Hildulfus by name. Who, sprung of the illustrious family of the Nervii, was nourished among the scholarly wings of the sacred warfare. [* About the age of that time Garibald ruled the same nation of the Norici, that is, of the Bavarians, whose daughter, named Theodelinda, Agilulf King of the Lombards had obtained as wife. Of this Agilulf also, hastening to the siege of the City, the most excellent Lord Pope Gregory makes mention in his Commentary on Ezekiel. At that time also Theudebert ruled over the Austrasians, begotten of Childebert the son of Brunhild, in whose court was educated blessed Arnulf, son of Buotgisus ^b an illustrious man, afterward from Mayor of the palace destined pontiff for the city of Metz, and who at the last, renouncing the summit of so great a pontificate, became a devout follower of the anchoretic life.

[3] as a youth he wonderfully advanced in letters and piety. But the boy of God, chosen beforehand mercifully by his very Creator, Hildulfus] soon to be the defender and Doctor of the Christian religion, being handed over to the studies of letters, the divine grace cooperating, in a short time shone forth most effectively, and whereas many flow down through the precipices of vices and are rolled into the mire of pride, namely if they have touched anything of the world's knowledge, from thence this man, still a boy of good disposition, made more excellent than all, daily advanced, untouched by those vices in which youthful age is entangled. For while many such stand amazed at forensic controversies, others at manifold games, some, though very rare, intent on investigating the knots of secular disciplines, this man, ever wakeful in prayers, was assiduous in reading, and, beyond his strength intent on the works of mercy; he loved to succor the laboring, to bring help to the needy, to assist the wretched. By the increments of such virtues therefore he foreshowed what the future shepherd of the Church would do.

ANNOTATIONS.

* The Paderborn Manuscript has: Since whosoever.

* [] Within these little brackets will be enclosed whatever the interpolator of this Life added to the first Life of St. Hildulfus.

CHAPTER II.

Meanwhile, being accustomed to ecclesiastical morals, at the city commonly called Renesborch * he was honored with the honor of the clericate. [But because the almighty husbandman had once cast the seed of right intention in the good field of his breast, gradually there rose up in him the stalk of robust operation. For, astonished and eager, and being no deaf hearer of the Gospel, Having then left his goods and country, he burned to become no remiss obeyer, casting upon himself without intermission that word of the Lord: He who shall leave house, or father, or mother, or brothers, or sisters, or fields for my name's sake, shall receive a hundredfold and shall possess eternal life. For because he saw such things present to him, he judged them greatly to hinder his perfection. But the cause of a wife and sons did not goad his mind, of which he had hitherto been without. Nor moreover in that time were the ecclesiastical Orders so indifferently distributed, as we see them distributed in this our age, but to professors of perpetual chastity or virginity. But that blessed man, prevented by the grace of the Holy Spirit, from the cradle kept his breast unblemished from the corruption of the flesh, in whose recesses he shaped and nourished his mind.

[5] These and other words of the Gospel institution being premised, prudently observing that these things were said and given not only to the holy Apostles, but also to all founded in the unity of the faith by apostolic suggestion: made a monk at Trier, he is chosen by the Bishop as a companion: at last, by the example of faithful Abraham, having gone out from his land, kindred, and the house of his parents, he took up his journey toward Sicambria, and entered the city of Trier ^a; which then a copious people inhabited, and an assembly of monks, spreading round about the odor of good repute, adorned it, to whom, mocking the hope of the world, the undaunted champion of Christ, joining himself, fulfilled the monastic norm by profession and by acts ^b; and so the roasting of holy zeal about monastic perfection burned his heart, so that he was a terror and example to the lesser, but a matter of veneration and love to the greater. And so Milo ^c, son of the Reverend Luitwinus, then Archbishop, weighing that this holy man, supported by knowledge, mature in discretion, angelic in conversation, and tending by the steps of diverse virtues to the summit of perfection, wished to withhold him drawn from the monastery, and keep him with himself, and granted him the second see from himself, that in his stead he might minister the pastoral office, bearing the burden of the sheep entrusted to him, taking counsel for the sound and the weak, according to what he had judged fitting. Which how piously, how strenuously he carried out, the course of the following lesson will declare.

ANNOTATIONS.

* In the Epternach is read Regensbuorch. In the Paderborn: Regensburch.

* In the Paderborn Manuscript is read "which."

* in the Paderborn Manuscript is read Lutroini.

CHAPTER III.

at which time, Pepin of Heristal being snatched from the living, Under this time in Gaul, the kings of the Franks degenerating from their accustomed fortitude and knowledge, those who were seen to be Mayors of the royal palace began to administer the power of the kingdom, and whatever it is the custom for kings to do; since it was disposed from heaven that the kingdom of the Franks should be carried over to the offspring of these. And there was in those days in the royal palace Angisus, the son of Arnulf, named from Anchises, once a Trojan, as is thought, administering the principate under the name of Mayor of the palace; whose age also Heraclius, Augustus of the Roman commonwealth, attained, who brought back the wood of the most holy Cross from the citadels of the tyrant Chosroes. Pepin, after much time, succeeding his father * Angisus as he was dying, governed the commonwealth of the Gauls most flourishingly, a man of great power and wondrous piety and boldness, who, attacking his enemies at once, most often crushed them. For, having crossed the Rhine against a certain adversary of his, with only one attendant of his he rushed in, and slew him sitting in his own chamber with his men; he also waged many wars with the Saxons and especially with Radbod king of the Frisians strongly. He had also other sons, but of these the chief was Charles, who afterward succeeded him in the principate.

[7] the whole people demanding, the Saint is appointed to the See Which perhaps it has seemed to pursue more than is just, lest the similarity of names and the running of times in what follows should cast a scruple on the reader. Namely the aforesaid Duke Charles was the grandfather of the first great Emperor Charles among the Franks. While therefore the aforesaid Angisus was watching over the public interests a] and Milo the Archbishop of Trier being stripped of human affairs, the people of Trier lacked a prelate. The flock of the Lord therefore, destitute of a shepherd, turning to the Lord, applies itself with all prayers, and demands that he grant to his church, tossed by the whirlwind of the age, a ruler. Then suddenly the name of Hildulfus sounded through the mouths of all, that he was a noble man, learned in knowledge, urbane in speech, of a life [pleasing to God, approved by men, and composed in morals profitable and fitting to clergy and people.] Soon the report grew frequent in the King's court b], and an edict went forth that a man so great and of such worth should undertake the pastoral ministry. Which being learned, the man of God, striving in diverse directions took flight toward the soil of his birth c, since, anxious, fleeing to be exalted with a suspected honor among strangers, he supposed that he, as ignoble, could lie hidden among his own.]

[8] For he had longed for the desert, had not the devotion of the people, taking precaution, opposed him. drawn back from flight into his country. From Histria therefore he was snatched, and led all the way to Belgic Gaul whose holy desire, although it was deferred, was not however taken away. There is an assembly of the whole kingdom, the Princes hasten with the Bishops, the assembly of clerics and monks with the crowds of peoples, one acclamation of all, that Hildulfus is most worthy of the episcopal honor; while the man of God on the contrary altogether protested himself unworthy. For a robust inspector of his own * frailty, measuring himself by himself, he feared for himself, because he thought what and of what sort is the account of souls to be rendered. But if now men would weigh this, while they can live free and quiet, they would by no means so readily go to purchase the ecclesiastical government with money, to which holy men were scarcely compelled. But at last the devout acclamation of the faithful people prevailed, and [conformed in all things to the Apostolic life, the thirty-third after blessed Eucharius, disciple of Peter the Apostle d] by the common will of all he is confirmed Prelate of the people of Trier. But of what sort he now was and of what sort he showed himself to all, because it will be difficult to explain, we fear to attempt.

ANNOTATIONS.

* in the Paderborn Manuscript is read "aforesaid."

* In the Paderborn Manuscript is read "very often."

CHAPTER IV.

Therefore the blessed Man not only diminished something of the purpose of a good work or of monastic rigor once seized upon, With what distinguished virtues but increased it as it were a hundredfold. For indeed, as if a boy or a youth had perpetrated whatever crimes lie everywhere, so, turned to penitence, he raised himself against himself. You would see a man eaten away with fastings scarcely clinging to his bones, to lie untiring at the memorials of the Saints, to be constantly wet with a flood of tears, to lead sleepless nights: For what shall we say of his caring for the poor, the middling, and the rich with the highest zeal and all diligence. Whatever he had, he made common to all; to the rich and the needy and the middling he was always the same . To these he enjoined not to be proud, nor to hope in the uncertainty of riches, but in the Lord, who gives all things to all abundantly, and that their abundance might be the supplement of the want of the rich. But the utterly poor in goods he admonished, that they should know that they were poor in spirit, and in humility give thanks to God, the Lord himself saying: Blessed are the poor in spirit. He sought whom of the Saints he might imitate in some good thing. He complained that he had lost that day on which he had not profited a little in the acts or commandments of God. He omitted no day to offer sacrifice to God for the salvation of the whole world and the rest of the dead, knowing surely to say to the Lord : I will bless the Lord at all times, his praise always in my mouth. And I will freely sacrifice to your name, O Lord, for it is good. Whatever therefore the Blessed man wished to be done to himself, according to the Gospel precept, he denied to none, but gave himself most willingly to everyone asking, being a harbor for the laboring, a consoler for the sad, a coverer for the naked, a receiver for travelers.

[10] he shone in the bishopric. Who ever sought him out, and did not experience his goodness? The daily solicitude of all souls, when anyone perished, compelled him to groan, although he was of such piety that, when anyone was scandalized, he believed himself to have offended. And since he knew himself here a sojourner and a pilgrim, where he knew he had no abiding city, he never closed his door to a traveler, nor did he eat his morsel alone. [As a most sweet father, he did not cease sweetly to admonish his spiritual sons, that they should gape after the inheritance of the heavenly country. He carried the grace of the divine law in his breast, with whose salt he seasoned the speech of his mouth. He so shuddered at the vanity of the world, that he believed and professed that its lovers were wretched. He toiled greatly at almsgivings, he insisted most largely on hospitality, as if he showed it to Christ himself. Whom he saw sad and grieving, he cheered with a word of consolation and with necessary support. Those at discord he brought back to concord.] Moreover he made himself all things to all that he might make all safe, and, like a good shepherd, whatever he taught the flock should be done, he showed by the exhibition of works.

* I would prefer to read "nothing."

* In the Paderborn Manuscript is read "often."

* in the Manuscript is had "sc." namely.

* In the Paderborn Manuscript is read "the man of God."

CHAPTER V.

Since with this and the eminence of the other virtues he suited the Prelate , he was cultivated by all with wondrous veneration. For he was a man noble by birth, preeminent in religion, cautious in counsel, famous for his works. He translates, and more becomingly adorns, the relics of St. Maximinus. For among the magnificent works which he did in manifold ways, the body of the most blessed and most glorious prelate Maximinus whose successor he was held to be already the twenty-ninth a. he translated from the crypt, where the blessed Paulinus, a prelate of great merit, having brought it back from Aquitaine, had buried it, into the house in which it is now venerated. [For because the crypt vomited up unusual waters, which had occupied the surface of its whole pavement, higher by three cubits, nor yet had the license of invading the mausoleum of the reverend limbs, but solidly like a wall hedged it on either side, the blessed man, weighing that both by this sign and by several other revelations he was admonished, that, a basilica being built, he should translate the holy body thence, judges that this must be performed with all vigilance. Therefore, an oratory being constructed with the greatest expenses , the whole clergy with the people is present. Without delay, the venerable prelate with his two co-bishops, namely Lord Clemens and Chotbertus, sets his hand to a lid of enormous size, which was raised with such speed as if it lacked weight. Yet that same lid, afterward attempted by three hundred men and forty yoke of oxen, remained unmoved. At last, the venerable limbs being honorably, as was fitting, laid up in a cypress chest, and thus in a marble one, on the fourth day before the Kalends of June he brought it into the oratory which he had begun from the foundations. In which likewise were placed the bodies of three hundred Martyrs of the Theban legion, which place he so ennobled with furnishings and estates b], filled it with cenobites, that from then it seems in no way inferior to the bishopric of that city c].]

ANNOTATIONS.

* In the Paderborn Manuscript is read "to the Prelate."

* In the Paderborn Manuscript is here added: "and, with vigilant zeal carried to perfection."

CHAPTER VI.

And after so manifold labors for the flock of Christ, although placed in the pontificate, he wished to possess nothing, Kindled with desire of his former institute, yet leaving whatever it was that he seemed to have on the occasion or pretext of government or to have presumed for himself, as he had once conceived in his soul, he determined to seek the desert, since, not unmindful of his monastic vow, he reckoned that his acts could avail him little for salvation, since the Lord had said: Unless one renounce all that he possesses, he cannot be my disciple [retaining indeed the circumspection of the eyed and heavenly animal, he did not, going, turn back, and, forgetful of those things which are behind, was borne stretched out toward those which are before. For indeed he knew,

that very many, standing meanwhile before human judgments, seemed by the execution of good works, but before the eyes of the almighty God had fallen by a better deliberation, and that the good work of such is the less pleasing to God, the more, through the deliberation of the mind, it is inconstantly placed in a better degree.

[13] the people protesting in vain, Lest therefore afterward he should complain in vain that a detriment of this kind had crept upon his mind, the one deliberation, which he sighed still to be lacking to himself, he hastened to accomplish.] Which when rumor first brought to the ears of the common people, as if barbarians were pursuing, every age and every sex rushed into the city, and, the man of God being seen, a cry is raised to heaven, and as if destruction were threatening the whole province, one mourning of all was borne. Why, Father, do you leave the guardianship of the flock committed to you? Why do you not fear the future peril of so many souls? Do you think who will be the most savage devastators of this church? For rapacious wolves will tear your flock. Therefore the holy Man, moved by such lamentations, especially of the pious sheep of the aforesaid place, as he was full of piety, is dissolved into tears, and turning to the people, at last utters these things: You are the people of God and the sheep of his pasture, he himself will keep you who promises to you, saying: Behold I am with you all days even to the consummation of the age. For my keeping has hitherto profited none, who have looked round upon myself less; but if any time henceforth remains to me, allow that I may fulfill it, that I may profit both myself and you.

[14] he determines to withdraw into solitude. [Fortified therefore against the mournful complaints of the flock pursuing him, as if the more tenacious bonds, which tried to subdue to themselves the liberty of his mind, being broken, designating Weomadus ^a * as his successor, but for his sheep a shepherd, after a last farewell, he restored his mind, eyes, and feet to the journey begun, raised by the Holy Spirit in knowledge, taken up in life, departing bitter in the indignation of his spirit, groaning he sought that wings of a dove be given him, with which flying he might rest, and with which, going far off in flight, he might remain in the solitude. For as the Pope worthy of God, Gregory, says: It is sweet to be in human affairs, but for him who has as yet tasted no joys of heavenly things; but if anyone has already tasted with the mouth of his heart what is that sweetness of the heavenly rewards, for him, by how much that becomes sweet which he sees within, by so much whatever he endures without is turned into bitterness. He wrangles with himself over remembered iniquities, he reproves himself for thoughts, he pursues himself for words, and punishes himself by weeping for deeds. And so, unless in this manner the Holy Spirit had moved the mind of this man into bitterness of temporal things and delight of eternal, he would not have sought the desert and pathless land with so great a heat of heart.

ANNOTATIONS.

* So the Epternach Manuscript, from which some words are here supplied which are lacking in the Moyenmoutier Manuscript.

* In the Paderborn Manuscript is read Nicomadus.

CHAPTER VII.

Through that time James ^a, a man admirable in conversation and morals, ruled * the city of Toul, who, since for his sanctity he hung upon the mouths of all, was also astounding to Kings, to whom when the man of God Hildulfus had sent, that, charity mediating, he might provide him a secret place, he most willingly labored together, James, Bishop of Toul, assigns it to him. since from his predecessor, a certain pontiff, Girbaldus ^b by name, a man equally most holy, Deodatus, a man of the highest sanctity, once Bishop of Nevers, renouncing the world, had obtained a place in the forest of the Vosges, where, conversing most holily, he set up monasteries, and after a long warfare in the contest of Christ, crowned, entered the senate of life. [Finally Étival was already then instituted for the spiritual exercise of monks. Furthermore Lord Gundelbert, once the most illustrious Archbishop of Sens, about that time first named the monastery of Senones, built by him at Grandiaco, from the name of the city he had left. Bodo also, the predecessor of the said James, the good shepherd of Toul, wished the handmaid of Christ Tietberga, whom before his pontifical dignity he had received, by the debt of marriage, as a daughter, to preside over the virginal throngs, with which he had filled the place, carried by his zeal to perfection, and which he had judged should be named from his own name.] Among these therefore the Athlete of Christ Hildulfus, the aforesaid man James lending his support by counsel, chose a place of habitation.

ANNOTATIONS.

* In the Paderborn Manuscript is read "the city of churches."

* In the Paderborn Manuscript is read Santivagium.

CHAPTER VIII.

For there is a place in the Vosges, hedged on all sides by mountains, which a certain river, from its strong course, he cultivates the desert of the Vosges; Rabado by name, flows past. Upon which the holy man, the Holy Spirit dictating, founded churches; the first namely to the name of the Blessed Mother of God and ever Virgin Mary, which he also dedicated on the 8th day before the Kalends of March, and called it the Middle monastery. But another he consecrated in the name of blessed Peter the Prince of the Apostles and in honor of all the Apostles on the 17th day before the Kalends of November. These things being thus established, he began to live to God and to himself. And when the fame of many carried far and wide the proclamation of his holy name, powerful and noble men, for the sake of visitation, more often flowed together to him. And when from diverse parts many hastened, some, kindled to the way of life, decided to remain with the man of God. Which when the man full of God saw, he judged this to be done by the Lord, and since he himself had once professed the monk, he began to build habitations useful for monks. But when the people had learned this, growing in devotion, they flowed together more than usual. For through the merits of the holy man and of those subject to him, the blind there were given sight, the lame recovered, demons were put to flight. Whence, scarcely able to bear the crowds of those flowing together, building a church of St. John the Baptist outside the cloister, he dedicated it , and established houses in which those coming might be received.

* In the Paderborn Manuscript is read "in honor of Blessed Peter the prince of all the Apostles."

* In the Paderborn Manuscript the word "dedicated" is lacking.

CHAPTER IX.

and there he gathers many disciples; [Seeing meanwhile the faithful servant of the Lord that a not least part of this solitude, by the occasion of his coming, was gradually cultivated, and as it were clothed round about with the new spiritual sons of the olive-trees, his soul conceived the greatest delight over the presence of the Lord his savior. But since the long-deserted and unkempt desert nourished the poor of Christ, by the yearly proceeds, lest they should fail in the way of this world, he rejoiced that it was fulfilled even according to the letter, what the Prophet had once foretold of the mysteries of the old law and the refreshment of the new people: The deserts turned into fertility the newcomers shall eat. Also the frequent throng of the faithful, diligently visiting the man of God, had built numerous dwellings around the cells of the Saints, on account of their nearness or the suitability of the places. But the man of God, since he had already tasted and seen that the Lord is sweet, held nothing sweeter than to be at leisure and see how ineffably God our * excels in being. And so, the number of brethren there increasing, that Saint, as he was ever a circumspect and fearing keeper of himself, dreaded in any way to be torn from the beloved quiet of his contemplation by the care of them or the frequency of seculars. Wherefore he designated Lord Leutbaldus, a venerable man, abbot, whom he understood to be endowed with no small knowledge of divine and human things, that he might preside over the brethren with pastoral vigilance, and impart himself to the business of those coming. Who how devoutly, how strenuously he administered that office, the authority of the one promoting satisfies believing minds; since the holy Prelate would by no means have set him over so great a throng of monks, unless he had judged him worthy of this before the rest.]

* In the Paderborn Manuscript is read "the number."

* In the Paderborn Manuscript is read "he would admonish beforehand."

CHAPTER X.

Meanwhile there, among the other lovers of the heavenly life, three * came, of whom the first was Spinulus, but the remaining two, who were brothers german in flesh and spirit, the former was called John, the other Benignus a], who, being kindly received by the man of God, paternally instructed, and devoutly conversing with him, among whom the three chief were Spinulus, John, and Benignus. panted after the way of life. And although in the business of all the virtues they wished to precede one another in turn, yet in humility and obedience they hastened to conquer each other. Continually Christ was in their mouth, ceaselessly the proclamations of eternal life resounded, and as befits monks, according to the precept of the father they exercised all things, [without pusillanimity, bitterness, or rancor, subject in the fear and love of Christ, macerating themselves with fastings and vigils, contrite in prayers, and untiringly insisting on humility of heart, they preferred to endure whatever is anywhere thought intolerable, than to offend Christ in anything.] And since by the envy of the devil death entered into the world, the athlete of God Hildulfus, knowing that he and his would at some time pay the debt of Adam, determined to seek a place of burial. But because, as is wont in valleys, around the monastery there was an abundance of waters, he judged the place least fit for a cemetery. But on the south a hill overhangs the monastery, upon which the holy man, building a church, consecrated it in the name of blessed Pope Gregory, and blessed a cemetery around it.

ANNOTATIONS.

* In the Paderborn Manuscript this word is lacking.

CHAPTER XI.

Meanwhile the fame of his proclamation, flying over the surrounding lands, had also penetrated the more remote ones. He is visited by St. Erardus his brother; And when from diverse parts many came to the man of God, Erhardus, equally most holy in life, brother german indeed to blessed Hildulfus in flesh, but in order a co-bishop, roused by his name, hastened. And so, when he had found him long sought, congratulating him on his labor, he said: Behold, brother, God has granted you the desire of your heart, and has not defrauded you of your will; for the place fit for your conversation which you long desired, you have found. You therefore stand manfully in the faith and be strengthened in the Lord, and in the power of his might, certain that he who shall persevere to the end, this man shall be saved. For some continuous years ^a therefore, remaining together, they resounded in turn with the admonitions of eternal life, [and, the brethren being gathered, they provided for each the necessaries of life and erected tabernacles.

ANNOTATIONS.

CHAPTER XII.

But to show the merits of both, astounding miracles are renewed by God the men of God still likewise conversing there the daughter of Eticon Duke of Elisacium, with whom he baptizes St. Odilia and frees her from blindness. born blind, is brought, and they are besought with humble prayer by the sad parents to have mercy on her. Whom, when they had learned that she was still a pagan, they catechized after the ecclesiastical manner, and prostrate in prayer besought the clemency of the Lord for the salvation of the girl. And so, being taught by the admonitions of the catholic faith, holy Hildulfus

baptized her, and blessed Erhardus received her from the sacred font, illumined in mind and flesh, and, a name being given, called her Odilia ^a. Which thing availed so much that not only middling but even powerful persons venerated and loved the man of God Hildulfus, and offered him aids for the increase of the place, [for he was composed with the beauty of all uprightness, showing himself equally affable to all.

ANNOTATIONS.

CHAPTER XIII.

At the death of St. Spinulus and his burial For a certain man, called Bego by name, sharing in the need of the holy Man, was zealous to assign something of his goods to the uses of the brethren *, serving under the blessed man of God, and destined the place which even today is called Bego's cell, and the part of the Vosges which is called the rock of Fulchodus. Finally the man of God Hildulfus established in the said cell, namely dedicated to the honor of the holy Cross, a man of the highest humility and obedience, Spinulus by name, in which the same man, faithfully serving God, after manifold labors in the contest of Christ and numerous marks of miracles, attained the rewards of eternal life. Whom the almighty Trinity, wishing to show glorious in heaven him whom it had glorified with itself on earth, through angelic ministry makes known to blessed Hildulfus, that he should carry back the clod of the Saint to the monastery to be buried, [although the Blessed one himself, while still living, had commanded the brethren with much prayer.] Without delay, the old man, obeying the one commanding, shakes off the ash in which he had placed his wearied limbs, and the brethren being called together, announces the death of the man of God. Who, although destitute of so great a brother's aid they mourned, yet rejoiced together at his glory, and, tapers being lighted, they hasten to the obsequies of the blessed Man.

* In the Paderborn Manuscript is read "some form for the uses."

CHAPTER XIV.

So the force of the winds had raged more than usual, so that it uprooted not only shrubs, what marvelous things happened, but even aged oaks and lofty firs. In such a whirlwind therefore, before the clod of the holy Man the burning tapers were carried all the way to the place of the sepulcher. Therefore, that God might show him buried in the earth to live with himself in heaven, he willed to succor all the sick coming to the tomb of the holy man. How many paralytics there, their veins renewed, were made solid, will not easily be explained by word or by writing. All blindness, brightened with light *, glittering marveled at the day. Every weakness, its uses being there recovered, felt its lost strength. Whence, with the crowds rushing in, a most salt water was found.

* In the Paderborn Manuscript is read: "was brightened with light."

CHAPTER XV.

and how the frequency of seculars By desire of health therefore, by the suitability of the place, by the abundance of waters, the peoples flowing together attempted to set up a market there. Which disquiet the man of God Hildulfus, feeling, grieved, and, a staff ruling his limbs, entered the church of blessed Gregory to pray, as was his custom. Then, prayer being finished, he rose and came to the tomb of St. Spinulus, and, as he was of pious mind, his face bathed with tears, he said: We give thanks, brother Spinulus, to God, that we believe you to rest in the region of peace, and trust that you can avail very much with the almighty God. We know that you also know how and why we namely by desire of being more freely at leisure for prayers and of serving God, the tumult of peoples being left, came into this solitude. You therefore, possessed of tranquility, have mercy, we pray, on us who are on the way of death and toss amid its perils, [nay even, if it is lawful, we demand it, by that very virtue of distinguished and greatest obedience, which shone in you while you lived in time, and by whose merit you eternally rejoice, as is plain by evident and daily signs, that you do not, by popular business, raise against the monastic religion a storm of unspeakable peril.]

[24] For if we are pressed by this concourse of peoples, St. Hildulfus prohibited it. we shall decline not a little from our purpose, [since gradually, by the quarrels and lawsuits of seculars, as if infected and defiled with excessive dust, we shall by no means cling to the most clean Creator of all; and, which God forbid, the monastic order, here now established by God's favor, will be utterly ruined.] For although, God cooperating, aids for our bodies be conferred on our place, yet we fear the perils of souls. Wherefore restrain the crowds of those running together, and implore for us the cheerful and abounding giver God, that we may feel the grace of his blessing; so that [the want of necessary food and clothing being expelled, and the occasion of fitting the snares of deception for the most envious devil being taken away] we may fulfill the vows of our profession. Then indeed you would see a spirit loosed from the flesh and possessed of life obey a mortal, as if the same were still held by the bond of death. For the signs ceasing, and the veins of the salt-springs being checked, the frequency also of the peoples ceased. [Yet to confute the imprudent garrulity of the envious and unbelieving, there are given there, seen even to this day, most evident tokens of three wells once existing. Finally the Saint, prayer and complaint being finished, cheerful and confident that he had now attained his wishes, returning to the brethren, exhorts them, solicitous and watchful, to insist on prayer, that, the concourse of the crowd being repressed, the consolation of voluntary poverty might be directed to them by the Almighty from elsewhere.]

* In the Paderborn Manuscript is read: "nay."

CHAPTER XVI.

For by the prayers of blessed Spinulus and the merits of the blessed man soon followed the blessing of the Lord. The means of the monastery being increased, [For not yet seven days having passed, Hagio, an illustrious man, who was also wont to be surnamed Hariulfus, was present, and conferred the greatest part of a certain noble estate, called Bercheim *, on the place of St. Peter; whose donation, solemnly performed, was forthwith knotted up in letters and entrusted to the aforesaid Leuthbaldus, at that time abbot, by which it might be proved, if any controversy of the violent should at some time be plotted from this.] Many then of the nobles conferred estates of their own right upon the aforesaid place. [Nor long after some portion of the villa called Hundinisheim yielded to the same place by the right of a possessor. Let him who is able worthily weigh, with how profound a mortification of himself this man had clung to God with his life. To the Apostle indeed, and, what is more excellent, to Christ himself, he seems crucified, able to say with the true voices of his soul: To me the world is crucified and I to the world; and I live now not I; but Christ lives in me. For the world set in wickedness had been crucified to him, who neither dreaded adversities nor sought prosperities: he then to the world, which abominated him from its father the devil; whose birdlime, when it fawned, he avoided, whose onset, when it raged, he did not shudder at: fearing to be honored among his own, he committed himself to strangers, among whom, after he understood that he was glorified, he consulted flight; but at last the pursuing glory, weeping and reluctant, violently kept him for itself:

[26] the Saint withdraws into more difficult places: Yet shaking himself from this not long after, distrusting that it would be a dweller in the desert, he explored pathless seats. Thither also not even then was glory wearied from the pursuit of so praiseworthy a fugitive, as if about more easily to persuade at least the one most destitute of all resources, and, what was greater, by the want of his subjects, who was in no way moved by his own: and, not sufficiently trusting also her own equipment, she sought to creep upon him under the cloak of divine signs, so that that man might fear he was to be blamed, if he refused to be sustained meanwhile by things as it were divinely procured. Who, I ask, of religious in this our storm would not aspire to have his goods increased by the business of the world, to be exalted by the concourses of those coming? Who furthermore, seeing such things at his disposal, would not believe himself to be honored from heaven, enumerating to himself, or rather feigning of himself, certain very great things, which already before God are least or nothing? But that worshipper of God, like blessed Abraham, not about to fall, was tempted by the Lord, who knew both what he himself would do, and what lay hidden in his servant, so that his exceedingly inmost mortification might be opened to us. But now let the pen be restored to the work begun.

* In the Paderborn Manuscript is read "berefini," but by error.

CHAPTER XVII.

But he is compelled by his sons to return. At last Lord Leuthbaldus, having faithfully and prudently administered the office of the dispensation entrusted to him, being drawn away from the slippery ground of this life, rendered his limbs to the ground, his spirit to heaven, to cling perpetually to the Lord, to whom he preferred nothing in the world. Soon the anxious throng of monks, destitute of the temporal provision of a fit shepherd, runs again to the pontiff of piety, and seeks to bend him with mournful prayer , that he would not disdain to resume the burden of the sheep, for whom the shepherd of shepherds embraced the injury of a shameful death. But the teachable man of God, knowing how to yield to piety, but not to his now veteran old age, by no means judged that to be refused which he perceived Christ to command from the hearts of his poor . And so, the burden of pastoral grace being undertaken anew, for only three years, in which he survived in the world, he earnestly held out to the brethren the rod of correction with the staff of support. For he was rendered the more cheerful to traverse the little of the course which remained, in that, the space being shortened, he had begun to become nearer to the prize.]

* In the Paderborn Manuscript is read: "bend back."

* In the Paderborn Manuscript is read: "poor."

CHAPTER XVIII.

Thence blessed Erhardus, a church being built in the name of the holy confessor of Christ Aper, [not far from the monastery, namely on the left of the said river, After the departure of the holy brother Erardus, said to his brother the man of God, after an exhortation, in the warfare of the Creator: The Lord has provided you a place, about to be present to all that you shall do; yet I admonish and ask, that you be continually mindful of the last things and of us. Me indeed it behooves to be separated from you, in sight not in heart, in face not in mind: but a good angel of the Lord, according to his good pleasure, become the companion of my pilgrimage, as I dispose to revisit my own seat ^a. At last, rushing into sweet embraces and drenching each other with mutual and many weepings, prayer being likewise poured out, not without the greatest contrition of heart, they were deprived of the mutual sight. But blessed Erhardus, the Rhine being forded, entered the city of Regensburg, namely his own see, to be celebrated by so holy a prelate, in which, after not many courses of time, on the sixth day before the Ides of January he passed from death to life.] But holy Hildulfus did not fail from the work of God, but forced his limbs, wearied by fastings and labors, to serve the spirit.

[29] To the brethren subject to him, and especially to John and Benignus, he diligently exhorts his own to every kind of virtue. whom he rejoiced to see daily tending to better things, [whom also not only by public exhortation, but sometimes by private and friendly conversation, he admonished to be mindful of him,] he persuaded to pray for the state of the Churches of God, for the peace of Kings and the salvation of the peoples: but to run faithfully the way of life which they had once seized upon, and knowingly to pant after the prize of the reward above, [that word of the Lord being assiduously repeated with solicitous heart: No one putting his hand to the plow and looking back is fit for the kingdom of God.] For he said: God is faithful, and knows not how to lie: [that they should be zealous to be accustomed to good morals, that they should learn to be content with moderate food and clothing; that they should mutually and diligently show humble obedience to one another; that before all things they should insist on the footsteps of Christ; that they should cheerfully toil at the institution of blessed Benedict. He taught them in all things to be vigilant for discretion, which he more often inculcated to be the mother of virtues; of murmuring, animosity,

verbosity, detraction, and idleness he said the evil was not to be caught even in the people of the faithful, how much less in the cloisters of monks. Thus the blessed Old man, arranging all things in order, and instructing the brethren more by example than by word, rendered them prompt and cheerful to every good work. For by the labor of his own hands he was procuring food for his holy old age, continually casting upon both himself and others that Apostolic sentence: He who will not work, neither let him eat.

ANNOTATIONS.

CHAPTER XIX.

The conversion of a chief man and his wife. And when the mirror * of his luminous conversation, pierced by the ray of the true sun, flashed forth in every direction the light of virtues to convict the night of mortals; some of the seculars, mocking the world that fawningly and falsely smiled on them, lest they themselves should truly be mocked by the world, after a little handed over their goods to the poor and to the right of St. Peter, and, the stubbornness of foolish wisdom being subdued, undertook the wise folly of Christ, to serve under the blessed man. In these days a certain man, named Theudoaldus, was held illustrious among the nobles of the kingdom, who, avoiding with a prudent eye the tenacious birdlime of the world, seeking softly but destructively to allure precious souls, by the consent of his wife, already initiated into the purpose of holiness, the military belt being laid aside, submitted himself to the teaching of the blessed man, with his natural son named Abbo. This man, among the other gifts of his contribution, conferred also on this monastery a basilica, dedicated to the honor of the perpetual Virgin Mary, situated in the aforesaid estate of Bercheim, the first in the multiplicity of its revenues.

* "specular" was the name of a stone translucent like glass.

CHAPTER XX.

Insisting on this business, the excellent father , and not at all sparing his years or his own body, greatly busied himself to provide for the need and quiet of the cenobites there both present and also future, lest by the indigence of anything they should be able to show any excuse whatever, however small , that they could the less serve the regular action, which is most familiar to the slothful, and to those who hold loosely the narrow way.] And when, his body now worn out with labors, he was more fervent in spirit, the pious Lord willed to call him to the crown of justice. And so, placed in vigils, he was seized by a fever, which growing worse through days, the brethren, troubled, hasten to the couch of the old man, who indeed, as best he could, always announced Christ. Who when they wept sad and grieved to be desolated, one was the voice of all lamenting and praying that the shepherd should not desert the sheep. Moved by these complaints and tears, as he was already dead in a third * part of his body, he sat up in the far part of the little bed, and, the brethren being looked round upon: Peace, he said, be to you. Then, his hand lifted, he blessed them with these words: O God almighty, bless the humble, merciful, and preserve your servants here present forever.

[32] after saving admonitions to his own he dies holily, These things therefore being finished, [most humble, with a most humble prayer he besought the brethren continually at the altar of Christ and in every divine office to keep the memory of his name, lest it should happen that he and his own, whom here he ruled in time, should be absent from the fellowship of the kindly father Benedict, and, by the aforesaid and a thousand other consolations hitherto diligently provided for the quiet of his little sheep, full of virtues and of days, the venerable Father is withdrawn from the world, which no longer deserved to have such a one, about to sit in the gate of the kingdom with the senators of the earth, among whom the holy man Christ was held noble . This blessed man Hildulfus finally, since by the example of the Lord's parable, in the field of a contrite and humbled heart he had scattered the seed of right intention, which, spontaneously fructifying, first the tender blade of action, then the ear of advancement, had come to the wheat of perfection, his temporal life being laid desert by the sickle of the divine sentence, like a grain selected from the refuse of the chaff, is brought into the barns of eternal life. And the most pious shepherd and nourisher of ours, holy Hildulfus, shone forth from the toilsome sojourn of this our exile on the fifth day before the Ides of July when the year from the incarnation of Jesus Christ seven hundred and seventh was passing; in the consulship of Justinian the younger Augustus ^a. By Leo, rebelling against him, disfigured by the cutting off of his nostrils; in the fifth indiction; Sergius ^b the venerable Pope, whose two nearest successors possessed the name of John, ruling the Roman Church, who found a wondrous portion of the saving Wood in the sacrarium of blessed Peter (in his days Theudoaldus King of the English, who had waged many wars in his country, converted to Christ, hastened to Rome, who, coming through Cunincpert King of the Lombards, was marvelously received.

[33] Who, when he had come to Rome, baptized by the aforesaid Pope and called Peter, and is buried by his most sorrowful disciples. still set in his white garments, migrated to the heavenly kingdoms *) nay even in this time Lord Bede, a man preeminent in monastic religion, flourished magnificent in doctrine and in the art of calculation, and flourished long after the death of this our father. Straightway you would see the swarms of disciples flow together in rivalry from every side, and crowd around the funeral of the pious father and master with pious groaning. Who, although they piously rejoiced that the heavenly protection of so distinguished an instructor would not be lacking to them, yet piously wept the accustomed consolations of his humanity withdrawn from them. At last, the body of the ever to be remembered father being officiously tended, they buried it in the basilica of blessed Pope Gregory, at the right of the altar, the light of Monday ^c being now advanced, in the thirty-sixth year of his habitation in the vastness of this terrible Desert, but the fortieth from the glorious translation of the Lord Pontiff Maximinus, which was under this our Archprelate, Pepin ^d above-said, then already governing the Gauls. But yet, when the light of the merits of blessed Hildulfus became famous by frequent miracles, the marvelous body, brought back from the Church of his burial, by the devotion and zeal of the brethren was brought into the temple of the blessed Virgin Mary, in which, on the right, an elegant vault being curved, it lay hidden for some time. Whose praises may we be able in the present to be occupied with, to be lifted up by whose merits, to be shaped by whose footsteps, and in the future to be joined to whose joys, the most effective mercy and most merciful effectiveness of our maker and refresher, most powerful and most kind, preventing and following, who glorifies before the sons of men the expedited followers of the bare cross, when he not only continually makes them secure of their own merits, but declares that they are to be held Judges of others'.

ANNOTATIONS.

* In the Paderborn Manuscript is read: "being. In his extreme old age, seized by a fever."

* In the same Manuscript is read: "excutionem."

* In the Paderborn Manuscript is read: "extrema" (last).

* In the Paderborn Manuscript is read: "will be held."

* Here ends the first Life of St. Hildulfus. The rest which follows was added by the Interpolator.

* these are lacking in the Paderborn Manuscripts, at least in the copy of it which we use.

CHAPTER XXI.

After the passing of the blessed and glorious pontiff Hildulfus, Reginbert *, The two holy brothers John and Benignus a man decently endowed with the ornaments of admirable morals, by the concordant vow of the brethren undertook the office of government. His times and little works ran on under the kings Theodoric and Childeric the younger, and Pepin, son of Duke Charles ^a. There remain indeed very many deeds of our Father Hildulfus, most worthy of God, and of his successors, established by his merits, which for the reader's fastidiousness we have judged should be meanwhile deferred and delegated to another little work ^b: but the most distinguished proof of invincible charity, inextinguishably preserved in life, in death, and after death, seems not for the present to be deferred, altogether sweet and profitable to all his chaste lovers. For two disciples of the praiseworthy master, John and Benignus, who, as was aforesaid, were brothers in flesh and spirit, of whom the former performed the presbyterate, the other the diaconate, wont to assist more nearly and continually at the service of so great a priest, offering daily to the Lord the victims of our redemption and of their own mortification, joining to a praiseworthy beginning a more praiseworthy end, following their beloved instructor to the heavenly kingdom, on the 2nd day before the Kalends of August migrated together to Christ; namely on the twenty-first day after the migration of the Saint; which that it was granted to the exceeding charity of the three, and was not fortuitous, no one of the faithful will gainsay; since we read that a brother, among others, not called, by his own death anticipated the seventh day of the Reverend Anastasius by his prayers. Hence now, while the pen gapes too much in mind, let it not be irksome to run through more distinctly the series of the deed done ^c.

[35] they die on the same day, The blessed and ever to be remembered master Hildulfus being withdrawn from mortal life, the aforesaid two brothers german, oppressed by a like languor, soon lay down on the little bed; which taking increase through days, they felt themselves drawing near to the dissolution of their bodies; when suddenly holy John, who was also the elder-born, directed one of the brethren to inquire how his most beloved brother, lying apart, was. And so the monk, performing the commands as quickly as possible, found the servant of God, fortified with the Lord's sacraments, to have escaped the bonds of this mortality. He ran, he reported. But that blessed one whom the still suspected departure of his younger and beloved brother was troubling, if after his death it should happen to remain for some while amid human affairs, hearing now of his departure, joyfully said: The greatest thanks I repay to your piety, most pious former and reformer of man, that I send my brother to your kingdom before me, and now secure and rejoicing I go hence after him to you.

[36] These things being finished, being asked by the brethren whether they were to be buried separately, and are brought into the same sepulcher. he added: far be it, my Lords, that we should be separated from one another either in the future or in the present; for the womb of one mother poured us into this light; together and under one we were instructed in monastic acts; one departure from this light commends us to one God; one bosom of mother earth, I ask in every way, receive and enclose all of us, until the Lord coming rouse us. At last, when he had finished this speech, he finished likewise * also the temporal light, following his holy brother, as both, beloved, their beloved teacher, who once admonished them to gape after heavenly things, now shows things greater than his promises. But why shall we here long linger with many words? Laid up becomingly in one mausoleum, they were consigned to burial in the oratory of blessed Gregory. Which social honor is still given, and will be given, to be seen by our future days ^d.

ANNOTATIONS.

* In the Paderborn Manuscript is read: Reymbertus.

* perhaps "lost."

CHAPTER XXII.

After the escape from this mortality, the almighty majesty ennobled those Saints with countless miracles, The miracles of the Saints in the healing of a withered hand, by which it might be plain how good a treasure lay hidden in the field of their heart while they lived: but let a few subjoined out of very many suffice. In that same time there was a certain nun, Himeldrudis by name, slender indeed in means, but rich in faith, who, whether by her sins requiring it, or that the heavenly power might manifest in her the merits of these her friends, destitute of the withdrawal of natural juice, bore the useless and torturing weight of a withered hand. She was diligently keeping watch in the aforesaid oratory, where, prostrate at their tomb, she asked that she be succored by prayer, weeping, and importunate groaning. Therefore to that little woman, in no way resting from what she had begun, on a certain night there stood a man shining in monastic habit, saying to her: Himeldrudis, heavenly medicine shall be present to your affliction, but yet beware henceforth of being entangled in any crimes, lest you perish with them. And her hand being touched, he healed her by most excellent aid. But that same man asserted himself to be John, beside whom another, younger than he, seemed to stand most beautiful, who at the same time protested that he wished to go out thence.

CHAPTER XXIII.

likewise of another blind woman, But another miracle shown there, lest it perhaps seem burdensome to anyone, must be approached with a brief narration. Not far from the monastery, at a distance of scarcely half a mile, there lived an old woman named Agnes, deprived of sight by the passing of many years, who was wont to go to that church by the carrying of a little donkey and the leading of her own. On a certain day therefore, coming as was her custom, and prostrating herself after the completion of the Mass at the tomb of the Saints, she was insisting on prayer for a long while. Her companions being at last wearied by the prolixity of her prayer, they set about to move her from the place, asserting that the hour of return had passed: Who, rising, professes that she perceives most excellently her own and all present. All therefore congratulating and giving thanks to God, she then and thenceforth by herself sought again her own things, burning more and more to please her giver of joy by right action.

CHAPTER XXIV.

and of a wretched blind man, A third is nevertheless subjoined to the second miracle, by which number the poet sang that the Lord rejoices. The fame of these just men wandering in every direction, whom eternal memory will always hold; from the estate of St. Stephen, wont to be called the work of the Danes, which now all corruptly call Danubrium , lying on the shore of the river Meurthe, a certain blind man, mingling himself with the popular concourse hastening hither, roused by his grievous affliction and by hope of benefit, was present with a manual gift. The night therefore being spent in prayers, and not being cheered by the hoped-for cure, morning being made: he earnestly busied himself to revisit his own. But what should the wretched man do? While all hastened to restore themselves to their own, this man stupefied clung to strangers, and anxious in a double manner, both because he lacked the hoped-for benefit, and because, cast from his familiar hut, he was the mockery of the senseless. Yet a certain one of the brethren, holding out a hand to him, led him with himself as far as Visivallum , where at last the man, bursting into complaint, began miserably to detest his unhappiness in these words: Alas, it shames and grieves me, wretched, to have touched these parts, and to have approached patrons and fathers so noised abroad! It will be divulged to all that I am the most unhappy and most worthless of mortals, as I now experience and confess entirely. O how many and how great, held by a like or more vehement misfortune, have obtained through those Saints the things they wished for. Now me alone, as is evident, more unhappy than the most unhappy, it befalls to return without the effect of my vow.

[40] While he pursued these and many such things with spirited complaints, complaining too much. the most excellent presence of the friends of God prevailing everywhere, one of their effects with him and in him, who is present and powerful everywhere, in a place called Coriletum from its native produce, the mist of blindness being wiped away, he felt himself unexpectedly restored to himself as a free leader of his journey, and, forgetful of his continual complaint, his words and effects being changed, suddenly, congratulating his leader, he said: I see you and the woods on either side, and I feel myself in possession of the whole way. And so with all my soul I repay huge thanksgivings to the divine omnipotence and to the effective merits of the Saints, whom, most wretched, I approached, for that which I now acknowledge granted to me . The brother therefore, glad, dismissed the glad man to his own, himself seeking again the cloisters of the monastery, both making others glad, this man the monks, that man the peoples, where they narrated the deeds on the way. By these and countless other miracles this same place has hitherto shone, the aid of the divine condescension helping, which, for their abundance, and also for the poverty of writers and the sloth of readers, the former age either utterly shuddered to touch, or was scarcely able or willing to make known at least the last of them to posterity by any example of uncultivated argumentation. But I myself, fearing to give my hands to disobedience, have by no means allowed those to come to be hidden, whatever reading has been ascertained by me.

[41] The various end of the Manuscript codices. Here ends in the Moyenmoutier Manuscript the third Life of St. Hildulfus, which is immediately followed by a sermon or a certain discourse of the Interpolator, inveighing against the depraved morals of his age, and exhorting the monks of Moyenmoutier, without doubt his confreres, to the imitation of the most blessed Father Hildulfus and of his holy disciples. But in the Epternach and Paderborn codices that discourse is lacking, and the same third Life of St. Hildulfus is briefly terminated with these words: But if anyone shall be zealous to run over the book of miracles beyond these, he will be able to recognize by most evident tokens how great this our blessed Father Hildulphus was, and what sort of men, the Holy Spirit dictating, he educated for the holy Church. Then is subjoined in the Epternach Manuscript: Here ends the Life of St. Hildulfus, Archbishop of Trier. Here begins the book of his miracles. But in the Paderborn Manuscript: Here ends the Life of St. Hildulphus, Archbishop of Trier. Here begins another little book on his successors in the Vosges. Moreover one and the same is the book of miracles and the little book on the successors, as is clearly plain from the same manuscripts.

* in French Deneuvre.

* In the Paderborn Manuscript is read: "led him as far as the middle of the place which is called Visiovallis." This place in French is called Veseval.

* perhaps "his own effect."

* In the Paderborn and Epternach Manuscripts is read: "me to myself."