Henry the Emperor

ON ST. HENRY THE EMPEROR,

AT BAMBERG IN GERMANY.

IN THE YEAR 1024.

PRELIMINARY COMMENTARY.

Henry the Emperor, at Bamberg in Germany (S.)

BY THE AUTHOR J. B. S.

§ I. The Saint's race, name, and surnames.

The elogia of the bishopric of Bamberg Gaspar Bruschius tasted in few words but not inelegantly; the city itself has been more than once described in our Acts, rejoicing in St. Henry as patron and founder of its church, whom, the honor and glory of his Caesars, St. Henry, the chief honor of the Empire, on this or rather the preceding day, Germany sent to heaven, the second in order of the kings of that name, but the first Emperor, whom nevertheless by the more common acceptation we shall call Henry II, a man illustrious in altogether remarkable holiness, distinguished by virginity preserved in marriage, second to none in beneficence toward the Church; that we may not here treat of his perpetual and even intestine wars, by which through the whole time of his kingdom and empire he was harassed even by his nearest and most bound to himself: he excellently protected the interior of Germany against rebels, but pursued the external enemies, the Slavs, Bohemians, Poles, and others, with unconquered arms; and who carried his victorious standards into the most opposite parts of Europe, Apulia and Flanders. These things, I say, we do not undertake here professedly to clear away, being intent especially on those things which we shall judge to pertain to his singular virtues, worthy of a Christian and truly holy prince, his miracles, and his cult, deservedly propagated by the whole Catholic Church; being about to hear especially those writers who have pursued his deeds done bravely for faith and religion, his munificence in building and restoring churches, and the other proofs of his undefiled sanctity. And these will be the chief arguments of this preliminary treatise, yet so to be arranged by us in this place, that we shall omit nothing by which the whole course of his life may be illustrated, which that it has hitherto been performed by no one, however much many have marveled, no one certainly has dared to level the tangled forest of matters. But here must first be accomplished the things which we have proposed in the title.

[2] that he was not a Boian by race but a Saxon, Among these first occurs the very race, stock, origin, or family of the Saint, concerning which no doubt would have arisen to me, after reading so various testimonies of contemporary writers, had not our Matthew Rader in his Bavaria Sancta, volume 1, compelled me to examine the matter a little more accurately. There Rader tries to refute the more received descent of St. Henry, by which from the common stem with Otto I, namely Henry the Fowler, he descended, joined to Otto III his predecessor in the third degree of consanguinity through two Henrys, the one brother of Otto the Great, the other cousin of Otto II; whose genealogical tree accordingly is most clear at the very first glance. Rader there, on the following page 104, substitutes another line, taken from Hofmann, as if from it it were proved that St. Henry was not a Saxon but a Boian by race, which nevertheless Hofmann himself denies in the recent edition of Ludwig, column 56, in these words premised to his table: He (St. Henry) being consumed without male issue, the imperial dignity fell from the Saxon race of Henry the Fowler and passed to the Eastern Franks. Whatever therefore that more obscure table of Hofmann may be, it is manifest that he departs from the opinion of Rader: one must acknowledge the clearer one, which he himself vainly impugns, with an equally useless effort adducing various arms, from which at last is concluded what does not come into controversy, that St. Henry was duke of Bavaria.

[3] To discuss more laboriously the aforesaid table there proposed by Hofmann, and described by Rader, is worth neither the study nor the trouble; from Adelbold, bishop of Utrecht it will be enough and more to bring forward those testimonies of the ancients from which it may evidently appear that the consanguinity of St. Henry with Otto III was so near that he too must have been of the race of Otto the Great, of which matter a contemporary witness, and greater than all exception, is Adelbold, bishop of Utrecht, on the deeds of St. Henry, in Gretser, page 432, and for us below in the new edition, number 5. Where, having premised the grief for the premature death of Otto III, he thus subjoins: The grief would even be incurable, had not there survived him Henry the glorious duke, and a man vigorous for undertaking the kingdom. He at that time held the duchy in the kingdom of Bavaria,

ruled the people peacefully, amplified peace, augmented the resources of the churches, magnified the laws and religions. At last he so lived in the duchy, that he pleased all, so that from the duchy he was led across to the kingdom, from the banner raised to the hereditary throne. We say hereditary, because, as we heard from those who knew how to reckon genealogies, he held from Charlemagne on his father's side the seventeenth, on his mother's side the sixteenth line of propagation. Moreover Otto the third [*] was after his death elected king, and THEY HELD THE THIRD DEGREE OF CONSANGUINITY TO ONE ANOTHER. Thus there.

[4] Again to the same opinion speaks Adelbold a little after, page 434, and by others is plainly established where, the rivals of St. Henry being reviewed, among whom was Theodore of Lotharingia, he says of him that, knowing Henry the Duke to be heir in the kingdom, he was unwilling to begin what he could not finish. I pass over here what Hofmann and others assert, of the election of the king of Germany (as they then spoke) reduced by Otto III to the seven electors of the empire, since it seems certain enough that up to St. Henry the hereditary succession held place; but that the Saint could not obtain the kingdom by that right, unless he was sprung of the Ottonian race, which Adelbold here most clearly pronounces once and again. Nor does Ditmar obscurely consent, when in the prologue of his fifth book he affirms St. Henry to have been born of the stock of kings; and the same, at the beginning of that fifth book, in Leibnitz, page 365, plainly acknowledges the hereditary right, the greatest multitude of nobles answering with one voice; that Henry, by the aid of Christ and by hereditary right, would reign. Add Sigebert of Gembloux, whose words are these at the year 1002: For he (St. Henry) was the son of Henry the duke, who was begotten of Henry, brother of the first Otto the Emperor. Whence must be corrected the slip of Mabillon in the Benedictine Annals, page 159, number 25, when he writes St. Henry the son of Henry the Duke, brother of Otto the Great, for from what has been said it is clearly plain that it must be read, grandson of Otto the Great through his brother. To this recall the sufficiently express terms of the Saxon Chronographer at the said year 1002: The aforesaid duke Henry, a royal grandson, is elected to the kingdom.

[5] I shall not heap up more testimonies here, which in the same Chronographer at the year 983, against Rader, and elsewhere recur, since those already adduced seem abundantly to suffice for that true and exact knowledge of the Henrician stock which we here undertake to give, whatever Rader or others fight against it, from various arms existing whether at Bamberg or elsewhere. The syntagma of our Saller on the stock of St. Henry I have not seen, nor others wont to be cited in that disputation, of all of whom the authority is not to be compared with Adelbold, Ditmar, Sigebert, and the Saxon Chronographer, at least among those who know well how to weigh the weights of historical truth: for concerning the surname of Hezilo added to Henry the Bavarian, father of St. Henry (whom you would more truly call Rixosus, but also pious), whatever he plotted against Otto II, as you have in the Life of St. Godehard on May 4, number 7, page 504: of the appellation of Hezilo, I say, from which Rader tries to gather various things, I have no altercation; among the ancients the attached mark is altogether lacking, and from the writers adduced it is altogether undoubted that he must be called grandson of Otto the Great through his brother, and so St. Henry the great-grandson of the same Otto in the same line: to which pertains the diploma of Otto II, in Gretser, page 13, in which he calls Henry, duke of the Bavarians, the father of him of whom we treat, his dear "nepos," understand cousin, as Gretser well explains, page 84, where he excellently confirms this our genealogy. Not to discourse longer on an ascertained matter; consult the Life of Blessed Matilda on March 14, chapter 5, page 366, written by command of St. Henry and dedicated to him, and you will find a clear genealogy of our Saint, and a prophecy concerning his empire; all which do not permit doubt but that St. Henry drew his origin from Henry the Fowler through his father and grandfather of the same name.

[6] afterward retracting his opinion. I therefore forbear here more things, nor does it please to adduce or refute more laboriously all those things which have been devised by various men, by a national spirit rather than by zeal for truth. Rader himself, after so many things collected in favor of the Bavarians from family arms and elsewhere, at last, in volume four of his Bavaria Sancta, page 34, yielding by postliminy to the evidence of the matter, did not hesitate to insert these words: For we now hold St. Henry a Saxon by origin, as is clear from Ditmar, and also from others, whom we have already abundantly given. Those who try, I know not whether seriously, to compose both opinions, either do nothing, or merely play on words, and reduce all things to empty exchanges of words. We do not here fight about his fatherland, as the cities of Greece for Homer, for that St. Henry was born in Bavaria and at Abbach we freely and gladly grant, but that he drew his origin from ancestral blood, or from those former dynasts or dukes of the Bavarians, we equally deny, as it is certain that the offspring of Charles V the Emperor, surviving in our most august Emperor Charles VI, is to be acknowledged not Spanish by race but Austrian and German. Hence to the rest prefixed in the title of the paragraph we safely proceed.

[7] The Saint's name and surnames, The etymology of the name Henry, as Gretser rightly noted from Aventinus, page 80, is German, from Hain or Haim which is "at home," and Geich "rich," and "kingdom and empire": whence Hainreich, Haimreich, Heinreich, etc. The ancients said Honoricus; but Henricus is in use. The Hungarians (Gretser continues from Aventinus) call him Haemericus, and without aspiration Aemericus. He was the son of St. Stephen, king of the Hungarians, and of Gisela, sister of St. Henry the Emperor. By this name is signified a prudent and good father of a family, and one who cultivates kingdom and empire. Under the name of Henry are known seven kings of Germany or Emperors; four kings of France, the nomenclature polished into Henri; eight kings of England: and it passed even into Spain, and had four kings of the same name under the name Henrique, which the Italians pronounce Errico. Gretser notes besides that Henry the Emperor had the surnames of "the holy" from his sanctity, "the pious" from his piety, "the lame" from his dislocated thigh. That appellations of this kind added to kings and Emperors were frequent, is commonly known. Hence that Fowler, great-grandfather of St. Henry, because he delighted in fowling, and called also "the humble," because he had declined the imperial crown. To Otto II the surname of "the red" adhered, to Otto III that of "the boy," because he had begun to reign as a boy: Henry III was called "the black," Conrad his father "the Salic." Nor in France were surnames very easily given lacking, as you have in the Charleses "the bald," "the fat," "the simple," "the wise," etc., not to come to the Greeks, who had no less liberty of surnaming their Emperors.

[8] And concerning the surnames of "pious" and "holy" attributed to St. Henry, among which the appellation of "the Lame"; the matter is ascertained; the chief, nay the only question turns on the appellation of "the lame," which the writers narrate was given to him in wondrous ways, among whom he who wrote some Life of the Saint, a monk, I suppose, but hitherto anonymous, in the Bamberg fragment, adding to chapter 22, records a long history, which, as I would by no means altogether censure it, yet I would wish endowed with a stronger weight of authority, and confirmed by a greater consent of the ancients, others in the praised Gretser handing down that St. Henry, in the Lombard war against Arduin or Hardwig, being captured, when, having deceived his guards, he had escaped and cast himself down from the wall, his leg being dislocated or broken, afterward limped, whence he had the surname of "the Lame." To these add, if you please, what Hofmann heaped up to the same effect, in his cited Annals, columns 38 and 39, and most recently Burchard Struve in the Syntagma of his German History, part 1, page 372. Nor is the also above-praised Gaspar Bruschius to be passed over, in his volume On the Monasteries of Germany, where on page 87, describing Münchsberg (Mount of the Monks), of which we have spoken abundantly at the Acts of St. Otto on July 2, he obtrudes other things even less credible, so that those most diverse circumstances of the same matter narrated in diverse ways compel anyone, even unwilling, to remain doubtful of the truth.

[9] I admit indeed the limping, but, to confess the truth, of which a more probable cause is rendered. I am not much inclined to any of the causes adduced by those writers; there please me more the things which our Brower has in the Antiquities of Fulda, book 3, chapter 15, page 255, in these words: Why this same Henry (the holy) bore the surname of "the Lame," I see is inquired. Nauclerus reports, received by report, that this came from an object seen by the King from heaven, when at Rome in the church of St. Mary Major, having beheld Christ Jesus, the high priest, surrounded by the choir of his Mother and the Saints, performing the divine service, at once, upon the Gospel being recited, he saw a book brought to him by the hand of an angel, to be kissed after the custom; and in that portent he went out of the power of his mind, his senses alienated: and when he himself indeed did not know what was being done with him, the angel, his chastity and zeal of purity being praised, touched the sinew of his thigh, and thence he began to limp. But I indeed find in those parchments of the church of Fulda in which his royal munificence is described, that in the first beginnings of his reign, when he exercised himself in hunting, being grievously wounded by a wild beast, he thence bore the name, by popular report, of Huffeholz [*], that is, "the lame." Wherefore it is permitted rather to believe with the ancients that he limped from this mishap, than that from the touch of the angel, if credit be given to that vision, he brought back a testimony of conjugal abstinence and chastity. These things are clear, plain, and sound: nor indeed was there need of prodigies, that what among mortals is so common, St. Henry should from walking rightly be rendered lame. Hence we proceed to the Saint's age, death, and cult.

* perhaps of the third Otto.

* a stilt-walker, or one leaping on wood.

§ II. The Saint's age, the year and day of his death, his cult, his elogia.

He reigned a little more than 22 years; That the age of St. Henry can be repeated neither from Adelbold nor from Ditmar, is clear; for the work of the former is imperfect, ending in the year 1004, but the latter did not survive the Saint, prematurely snatched from the living in the year 1018. The anonymous monk, whom we suppose the author of some Life, in chapter 30 thus says: The most blessed servant of God therefore having died in the 24th year of his reign, the 52nd of his life, but the 11th of his empire, etc. But here he errs in the first number, since he had before connected the beginning of the Saint to the year 1001; but from June 6, 1002, to the day of his death, July 13 or 14, no year can be found but the 23rd begun; wherefore by others he is said to have reigned only 22 years in round number, but as Emperor 10 years; all which are easily understood: not likewise that he died in the year 1022 as several have written,

whom there is no leisure here to recite, still less to refute; no more than others fixing the beginnings of his reign at the year 1000. Let the author of the Life of St. Meinwerk in our edition at June 5, chapter 13, number 101, stand for all, where St. Henry is said to have died, with the inestimable grief of all Christendom, in the 52nd year of his life, the 22nd of his reign, the 10th of his empire, in the year of the Lord's Incarnation 1024; which the Saxon Chronographer plainly confirms at the said year 1024, and in terms a little more express the Annals of Hildesheim, whose words are these:

[11] he lived 52 years, born in 972, died in 1024 1024, the seventh Indiction, the Emperor Henry celebrated the Nativity of Christ at Bamberg; Easter at Magdeburg, but Pentecost honorably at Goslar. Who afterward came to Grone, and there, seized by weakness, lay down; and, with the grief of the whole kingdom, alas! alas! on the third of the Ides of July laid down the man: but he reigned 22 years, 5 weeks, and one day. May his soul rest in peace. May he who governs all things everywhere grant rest to his soul. The reckoning is right, June 6, on which he was declared king, and July 13, on which he ended his life, being excluded; for there remain 36 days, which divided by seven render, in full number, five weeks and one day. And these indeed are open and obvious enough, and the whole period of his life is drawn out to the fifty-second year of his age, and, numbering in retrograde order, the year of his nativity must altogether be fixed before the month of June, 972. Thus therefore most rightly in the annotations on chapter 30 of the aforesaid Life Gretser computed in this manner: The Emperor Henry dies in the year 1024, on the third of the Ides of July. He was born in the year 972 at Regensburg (another place not far distant thence, Abbach, Rader noted in the place cited above), on the day before the Nones of May, as from Ditmar Fabricius notes in the Saxon Origins. In vain would you here discuss at length what is not called into doubt.

[12] on July 13 Of the day of his death the Usuardine auctaria and the more recent Martyrologies could raise a question, in some of which St. Henry is marked on the third of the Ides, in others on the day before the Ides, on which he is most expressly recorded in the present Roman: At Bamberg, of St. Henry the first Emperor, who with his wife Cunegund preserved perpetual virginity, and led St. Stephen, king of the Hungarians, with almost his whole kingdom, to receive the faith of Christ, whose festivity is celebrated on the following day, so that accordingly he is plainly judged to have put off mortality on that day. But for Gretser, besides the ancient writers already praised above, and others whom I judge it superfluous to review, makes the same Life of St. Meinwerk, in the cited place reporting this epitaph:

Henry the august, just by the germ of virtues, / whose bowels this rotten earth keeps; / he was the splendor of laws, the mirror, light, and gem of kings, / he went to the heavens, not dying he died. / On the third of the Ides July had taken up to the ethereal empire / him who was oppressed by the burdens of the flesh.

[13] These things seem to settle the whole dispute entirely, however much in various places St. Henry may perhaps have been venerated on July 14, although he is marked on the 14th and 15th. on which all the more recent ones everywhere announce him by unanimous consent, and we elsewhere referred all things pertaining to the Saint to this very day or to the following 15th, according to the Roman Martyrology just cited, in which today, on account of the more solemn feast of St. Bonaventure, the Office of the holy Emperor is deferred to the aforesaid 15th, which could not conveniently be replaced on its proper day, since it is impeded by the festivity of St. Anacletus. How it happened that the Martyrologies varied in marking the Saint's birthday, I indeed do not have ascertained, but unless I am much mistaken, every knot occurring in that difficulty is aptly enough dissolved by him who wrote that St. Henry died in the very night intervening between July 13 and 14, so that thence occasion was very easily taken of assigning different days to his passing; unless perhaps the solemnity of the canonization, or some other reason, intervened. But however this was done, although the present solemnity of the Saint is by the Church, as we have said, constantly recalled on the following day, or the 15th at this time, we have thought his Acts should be illustrated on this more received celebrity, being about here to pursue those things which pertain to his deeds and cult, some auctaria of Usuard being premised, in which we have found him placed both on July 13 and 14, for among the more ancient ones no memory of the Saint could exist, whom we know first flew to the heavens in the eleventh century.

[14] For the rest it is certain enough that the fame of the virtues, piety, and miracles of St. Henry was so renowned, and became so widespread through the whole Catholic world, What was done concerning him before his canonization. that not long after his death he began to be held for a Saint and venerated by the faithful, especially by the people of Bamberg, whom I judge to have continually insisted that their founder be enrolled in the white book of the heaven-dwellers, although, as happens, on account of various incidents, the matter was deferred to the immediately following century: in which intermediate time could have been in use the special Masses, once described by our Janning, wont to be celebrated for holy virgin spouses, of which these are the prayers: Be propitious, we beseech you, Lord, to the soul of your servant Henry, and grant that he who from your gifts prepared in this place, with vigilant care, daily services to your name, may merit to enjoy perpetual gladness with the Saints. Through our Lord. Secret: This oblation, we beseech you, Lord, that it may turn to the salvation of him, by whose stipends in this place our service, invigorated, ministers to you. Postcommunion, etc., look to the same. The prayer of St. Cunegund thus has: Grant, we beseech you, almighty God, that the soul of your handmaid Cunegund, absolved from the bonds of all her sins, may merit to enjoy perpetual gladness with all your Saints, etc. From which it is certainly clear that at that time the pious clients abstained from rendering to them the honors of the Saints themselves. Nor is it probable that before the canonization the name of St. Henry was recorded in the sacred Fasti, and first indeed on July 13, then on the 14th, as the examples to be subjoined here will make plain.

[15] In some Usuardine ones he is placed on the 13th, Among our codices, that which first mentions St. Henry on July 13 is the one written at Hagenau in Germany, in these words: At Bamberg, of St. Henry the Emperor, confessor. More briefly the Register of the Charterhouse of Utrecht: Of Henry the Emperor. The Lübeck-Cologne edition composed an elogium: In the city of Bamberg, the deposition of St. Henry the most Christian Emperor: who reigned 22 years, under the year of the Lord 1000. To whom was betrothed St. Cunegund, daughter of the Count Palatine of the Rhine, a most devout virgin. Who, alike vowing their virginity to God, secretly remained virgins to the end of their life. A little otherwise Greven, straying in the year of death: In the city of Bamberg, of St. Henry the most Christian Emperor, the first of this name among the Emperors who obtained the imperial benediction or crown. Whose wife Cunegund, a most holy virgin and a most beautiful young woman, led her husband to this, that by a common vow they should preserve perpetual virginity between themselves: in which state St. Henry, serving Christ, in the year of the Lord 1021 rested with a blessed end, shining with miracles. This same elogium Canisius amplified; nor in his auctaria did Molanus pass it over, yet embracing all more briefly: At Bamberg, of St. Henry the Emperor and confessor. And these things thus far rightly on July 13; to which could be added the longer statement of the Florarium of the Saints, so that it is strange that the following day, the 14th, so afterward prevailed.

[16] in others on the 14th. For this, among our Usuardine codices, there recur only the Brussels one with this brief phrase: Of St. Henry, Roman Emperor and confessor: and Molanus, repeating him on this day: On the same day, of St. Henry the second, Roman Emperor and confessor: who died in the year 1021. Read, as above, in the year 1024. The anachronism passed into Maurolyco, who on this very day thus writes: At Bamberg, of St. Henry the second Emperor, most holy, who with his wife Cunegund preserved virginity: by whom the church of Bamberg was founded and endowed, and he died in the year of salvation 1021. In almost the same terms he is marked also by Felicius, but, what is here plainly new and strange, he is passed over by Galesinius, both on this and on the preceding day. Brautius, bishop of Sarsina, who wove the elogia of the Saints in verse, sang of the Saint on this day: Henry the first, king of the kings of the whole world, adorned his marriage-bed with the virginity of his wife: but what he subjoins about Hungary converted through St. Henry needs an explanation, which we shall give below in its place: Henry subjected the kingdom of Hungary, with its faithful king Stephen, to the service of Christ. Other more recent ones I pass over, as also Bucelinus with his long elogium, for which I have preferred to substitute more ancient and truer things.

[17] His elogia, from Ditmar, Among these no more ancient or more authentic can be supplied than that which Ditmar prefixed to his fifth book in hexameter verses, in these words, not always exact to the meter:

Henry climbs, after he had conquered boyish things, / the arduous heights of virtues, born of the stock of kings. / His father was Henry the Duke, and his mother was / Gisela, equaling by her merits the footsteps of the king, / of her father Conrad, holding the realms of Burgundy. / Bishop Wolfgang nurtures the distinguished foster-child, / who follows the Lord Christ with all his effort. / After the death of his father he succeeded as lordly leader, / and his empire looks also far to the helm. / The greatest part of the kingdom, devastated by the cruel Slav, / much rejoices that from his peace it obtains / its desired seats, and, the rapacious arms being driven far off, / and calmed by the divine law justly, / he presses down all the puffed-up enemies against himself, / soothing all his fellows with pleasant speech. / If he transgressed a little in anything, at once he repents, / and with worthy fruits he cured the wounds of the flesh. / Useful to the Church, he has mercy on all everywhere. / Merseburg, if you knew his pious vows, you would thirst / for the coming of so great a ruler, and would praise the renowned / gifts of Christ, and would bear worthy rewards.

[18] The virtues and deeds of St. Henry through various years and chapters the Saxon Chronographer pursues, the Saxon Chronographer, from whom it will be enough to cull a few things at the year 1004. Therefore king Henry, a renowned cultivator of equity, and chief in divine religion, whatever affairs of the kingdom had been left by his predecessor, as by a boy, and himself forestalled by an untimely death, less cautiously arranged, he himself strove to restore according to the fear of the Lord and justly to dispose. Let there be seen there what things toward the restoration of the bishopric of Merseburg the most holy King piously and religiously contributed. Behold a small fragment: After therefore the King had fulfilled the vow of his blessed desire, having returned to Magdeburg, lest by this institution he should be accused of having brought any loss to the Archbishop, he handed over to the same by a legal testament a certain estate of his own right, with all its appurtenances, situated in the province of Zeitz. For he himself, a King of great devotion in the Lord, taking from his chapel no small part of the relics of blessed Maurice, then perhaps in the reviving frost of winter raging, and the earth being covered with icy roughness and snow, from the mount of St. John

the Baptist, where they were kept, with bare feet, as is reported, the warmth of piety animating him, on the thirtieth day of the deposition of the archbishop Gisilharius, carried them into the city, all receiving them with festive rite, as was fitting, which also, with the aforesaid gifts, he offered to the holy altar, and instituted to celebrate that same day in honor of the aforesaid Martyr in his church, as is still held.

[19] Not much unlike an encomium of the holy Emperor, but briefer, the author of the Chronicle of Lorsch composed, in Freher, page 72: and other ancient writers. Otto the third, the Emperor, having died at Rome, and buried at Aachen by Heribert, archbishop of Cologne, and Godfrey the Duke, Henry, duke of the Bavarians, the fasces of the empire being seized, is elected king, and solemnly ordained at Mainz. How great the tokens of his justice and piety were, that noble church of Bamberg testifies, which he founded and in which he is buried. Since he was led by so great a love of religion that he was called the father of the monks. And indeed, says Mabillon in the Acts of the Benedictines, century 6, part 1, page 454, that he truly was their father and patron, the old instruments given in their favor everywhere prove, which see there, with a list of the Saints whom the pious Emperor venerated while living, nay the whole elogium which here would deserve to be inserted, were it not fixed to collect only the more ancient things, such as also that which the author of the Life of St. Meinwerk has with us, chapter 2, number 9, page 515: Henry, duke of the Bavarians, according to secular dignity most wealthy, and not slenderly instructed in the studies of letters, and, what is greater than these, a man chief in all ecclesiastical perfection. I forbear more things, which in the writers, especially in the Life of St. Meinwerk, are obvious enough, since no one has mentioned the holy Emperor without deserved praise. The rest pertaining to the cult of the holy Emperor the following will give.

* Burgundian.

* death.

* fierce.

§ III. The canonization, the elevation of the sacred body, and the translations.

The canonization of St. Henry Whether to displaying the merits of St. Henry or procuring glory for him the vision much conduces which the Anonymous monk inserted into his Life, chapter 28, I shall leave to be examined by others; more illustrious arguments to posterity the Almighty, glorious in his Saints, afforded, when he willed that he grow illustrious by several remarkable miracles, moved at last by which Egilbert, bishop of Bamberg, the ninth in order, brought the matter so far that the sacred honors of the heaven-dwellers were decreed to the holy Emperor. In what year this happened, I shall first expedite; then pursue the rest. On the age of Egilbert depends the decision of the whole matter, since it was chiefly by his urging that the aforesaid canonization was procured, and to him was directed the diploma of Pope Eugene III, shortly to be produced. Moreover the Catalogue of Bishops most recently published, and, unless I am mistaken, contracted from Hofmann, attributes to Egilbert only a quinquennium of episcopate, in which he presided over that church with a truly paternal solicitude, worthy of a longer life. But he died in 1146, and was buried in the imperial church; and to him succeeded Eberhard the Bavarian, elected in that very same year. Since therefore to the aforesaid Egilbert pertains the whole procuring of that cause, but to him is destined the rescript of Eugene, the canonization of St. Henry cannot be deferred beyond his times, whence it manifestly follows that we must desert the reckoning of Baronius, who, it is strange, deferred the aforesaid canonization to the year 1152, who had before his eyes the letters of Eugene from I know not what Bamberg chronicle.

[21] was procured by Egilbert, the ninth bishop, Thus he writes at the said year 1152, number 3, from Otto of Freising in his Frederick, book 1, chapter 63: But what the same Otto here mentions about the Emperor Henry being reckoned among the Saints, there exist on that matter in the Bamberg Chronicle the letters of Pope Eugene. These Baronius there subjoins, and we shall give below: but Freising deceived him, I suppose, when at that year 1152, the last of Conrad III, on occasion of his burial he thus has in the cited place: Beside the tomb of the Emperor Henry, founder of that place, who lately by the authority of the Roman Church was raised into the holy places, and is held for a saint, it buried him with royal cult: namely the church of Bamberg, which had not suffered the body of Conrad to be transferred elsewhere. Too scrupulously the praised Baronius took the particle "lately," which is to be extended to some years, the series of matters openly teaches, so that, Egilbert surviving, the canonization must have been decreed at Rome, most probably in the year 1145, then more solemnly celebrated with the elevation and translation of the sacred body by his successor Eberhard in the year 1147, which is plainly established from the demonstrated death of Egilbert above; to whom, indeed already dead, the diploma of Eugene could not be inscribed: let Hofmann be heard, asserting this more distinctly, in the Annals of Bamberg, column 121.

[22] In the following year (1145) at Bamberg a great light of sanctity shone forth; for St. Henry the Emperor confirmed his sanctity not in the year 1152 by many miracles wrought at his burial, and proved that he had been received into that heavenly fellowship of God and of the Saints; so that Egilbert the bishop thought a legation should be sent to Rome on this matter, and Pope Eugene diligently informed of all things. Which things being known, and the report of the legates heard, the Pontiff, filled with religion, brought St. Henry himself the confessor, in this very year, namely the hundred and twenty-first after his death, into the number of the Saints by his consecration; and on this matter gave letters from Rome on the second of the Ides of March to Egilbert the bishop and the other nobles of the church. Nunnesius the monk relates that a certain Cardinal John, sharply resisting and struggling against the canonization of St. Henry, was deprived of his eyesight, and seized with an intolerable pain of the limbs, gave most severe penalties of his rashness. But at last the same, the name of that confessor being invoked, was restored to his former health. That punishment is narrated in Gretser, chapter 39, and is among the miracles below the ninth in order, number 9.

[23] The very diploma of the canonization Hofmann does not produce, nor is the Chronicle cited by Baronius known to me, I confess, but in 1145, but Gretser supplied the place of Hofmann, from some apograph of the Anonymous of Bamberg, whence we here subjoin the bull: Eugene the Bishop, servant of the servants of God, to the venerable brother Egilbert the bishop, and to the beloved sons the canons of the church of Bamberg, greeting and Apostolic benediction. As we remember to have commanded you by your letters and messengers, we delegated our venerable brothers N., bishop of St. Rufina, and N., cardinal presbyter, for various affairs to those parts from our side, and enjoined them by living voice, that they should go to your church, and diligently inquire the truth of the matter concerning the life and miracles of Henry the king, and signify it to us by their letters. But now by the attestation of the same our brothers and of many religious and discreet men, concerning his chastity, concerning the foundation of the church of Bamberg, and the repair of many others, and of certain episcopal sees too, and the manifold bestowal of alms, concerning the conversion of king Stephen and of all Hungary, the Lord cooperating, made through him; concerning also his glorious death, and the several miracles after his death divinely shown at the presence of his body, we have learned many things.

[24] Among which attending especially and very much to the chief and memorable thing, that when he had received the diadem and scepter of the empire, although this is not expressed in the diploma. he lived not imperially but spiritually. Set also in a legitimate marriage-bed (which we read to have been of few), he preserved the integrity of chastity to the end of his life. All which things we weighing together, and diligently considering your devotion, and that of the church of Bamberg, which is known to be subject to the Holy Roman Church alone, although a petition of this kind is not wont to be admitted except in general councils, yet by the authority of the Holy Roman Church, which is the firmament of all councils, we acquiesce in your petitions, and, the counsel of our brothers the archbishops and bishops who were present being communicated, we decree that the memory of that same memorable man, whose exaltation you require, be henceforth made among the Saints, and appoint that his anniversary day be solemnly celebrated. It concerns you therefore so to persist in the obedience and fidelity of the Holy Roman Church, and so to answer it with the services of worthy devotion, that you may be found worthy of the ampler grace of blessed Peter and of us. Given across the Tiber on the day before the Ides of March: no other mark being added by which one might come to a certain year; whence the slip of Baronius may the more easily be excused, who did not turn his eyes to the series of the bishops of Bamberg.

[25] The elevation and translation of the relics made in the year 1147. That solemn co-optation of Henry into the number of the Saints was followed, as I was just saying, by the elevation of the sacred body, and its translation into a more seemly place, of which briefly the praised Hofmann at the year 1147, column 123: In those same days the bones of St. Henry the Emperor were translated with solemn ceremony. And indeed the matter was done in this manner: Eberhard the bishop, having called Eberhard, archbishop of Salzburg, and Hermann, bishop of Brixen, and together with abbots, religious, and the very nobles of the city, went to the place where the body had been laid, and, the earth being dug out, raised the sacred bones thence, and translated them into a marble tomb, and secured it with a key. The same, a little contracted, you have in the elogia of the bishops, page 6: Eberhard II, duke of Bavaria, is elected in 1146, Eugene III being Pontiff, Conrad III likewise king. He translated the bones of St. Henry with great solemnity to a more honored tomb, and adorned them with a marble monument, which is to be seen to this day. How far that "to this day" extends, I do not yet perceive clearly enough; it must be gathered from the papers of our Father John Gamans, so often praised in our Acts, who caused them to be described from the manuscript Catalogue of the Bishops of Bamberg of St. Michael at Bamberg, which I have judged worth the trouble to adduce here, since they supply what is lacking in Hofmann.

[26] They are visited in the year 1380, That writer, who brought his Annals only to the year 1440, where at the year 1379 he recorded in few words the seditions of the citizens of Bamberg against Lambert, the thirtieth bishop, thus subjoins: By which words Lambert, driven into great fear, fled to imploring the divine aid, and in the following year, the clergy and people being called, opened the tomb of St. Henry, and brought forth his sacred relics: from which what was then done, you would scarcely, or not even scarcely, understand. These things the paper of Gamans, cited a little more fully, which I produce on his credit. Under that most reverend father in Christ and Lord, the Lord Lambert, in the year of the Lord 1380, the third Indiction, on the 8th day of the month of July, on which is celebrated the feast of the holy martyrs Kilian and his companions, in the sixth year of his rule, in the presence of the honorable men and lords, canons of the church of Bamberg, the Lord Berthold of Henneberg, son of Count Henry of Henneberg, the Lord Udalric of Thunfelt the Scholastic, and the Lord Frederick Zotner of Halberg, by the mature and discreet deliberation of the lords of the chapter of the church of Bamberg, and for the sake of surer faith and sounder knowledge of the holy relics of the holy father and founder of the church of Bamberg, the Lord Henry the Emperor, was opened the sarcophagus of the said confessor, before well closed and locked and sealed with the greater seal of the Lord Eberhard of good memory, ninth (otherwise tenth) bishop of the church of Bamberg.

[27] In which sarcophagus indeed were found relics, as it were the venerable bones of that whole sacred body, when various relics were extracted from the tomb, except the head, which is venerated laid up in another gilded shrine. But they, by sound counsel, diligent custody being applied, reserved only the jaw, an arm, and two ribs with other small bones of the aforesaid relics, to be honorably laid up outside, and consigned to good custody, yet not without a reasonable cause and special devotion. At last they most diligently again shut up those relics of St. Henry in the same sarcophagus; sealing it with the seal of the aforesaid chapter, which those Lords use for causes. There were found at that time, by the same aforesaid lord canons, two old little slips, affixed to the inner shrine, one of which contained this written: The Lord Eberhard, first bishop of this church of Bamberg, entombed the aforewritten St. Henry the Emperor: Egilbert, ninth bishop of Bamberg, canonized this St. Henry (namely through Pope Eugene III), and Eberhard, duke of Bavaria, tenth bishop of Bamberg, translated the aforesaid father and founder of the church, St. Henry, and commended him to holy places to be venerated, in the year of the Lord 1147, on the 13th day of July, in the presence there of the venerable princes and lords, the Lord Eberhard, archbishop of Salzburg, and Hartmann, bishop of Brixen, with many other religious, faithful, and God-devoted men.

[28] The opening of the sarcophagus must be sought in the hinder head under the back of the image of the blessed Virgin Mary, and, together with others, deposited in various places. where are written these words: "The golden gate of heaven. The placing of the relics on the feast of St. Henry at his sarcophagus." Then the writer of the Catalogue proceeds to enumerate some notable relics of Bamberg, in the order in which they are arranged there in the cathedral church. The head, he says, of St. Henry is placed in the middle before the sarcophagus, at the altar of the holy Cross toward the East: on the right, going out from the choir of St. Peter, the head of St. Cunegund, and the image of the blessed Virgin Mary. On the left, that of St. Margaret and the head of St. Kilian: on the right, going out from the choir of St. Peter, the head of St. Theodore and of St. Dionysius; and toward the East a silver head. On the left, the head of the holy Cosmas and Damian, and a silver head: toward the choir of St. Peter, the head of St. Otto, and the head of St. Pius the Pope and martyr. There follows in the Gamans paper a miracle concerning the restoration to its integrity of the ivory image of the Crucified, which, carried by St. Henry to Bamberg from far lands, is said to have been struck by a stroke of lightning into the smallest fragments and crushed on May 10, 1515 (the continuation of Hofmann in Ludwig notes the year 1516). However this was done; there pertain more nearly to our matter the things which of this properly-so-called translation of the sacred relics the cited paper subjoins in this manner:

[29] Another translation in the year 1513; In the year of the Lord 1513, the first Indiction, on the 2nd day of September, the ancient sarcophagi of the holy founders Henry and Cunegund were opened in the body of the church, behind the altar of St. Cunegund, by our most reverend Lord aforenamed of Limburg, on account of the new burial-monument sculptured for the aforesaid holy patrons out of marble: in which ancient sarcophagus was found a single old case in which were the dust of the body of St. Henry, one part of his shoulder-blade or spatula with certain things of leather and silk, in which the body of St. Henry had been wrapped. In the sarcophagus of St. Cunegund was found a little bronze case in which were enclosed relics of the body of St. Cunegund, two ribs with certain other relics of her. In each sarcophagus were collected dust of the bodies of both, which relics, with honor and reverence, were carried in their cases to the great sacristy by the aforesaid Lord George the bishop, the Lord Caspar his suffragan, and the Lord John, abbot of the monastery of St. Michael of the Mount of the monks. Afterward the aforesaid relics were divided into four new cases on the 9th day of the month of September, namely on the day of the translation of St. Cunegund, not without divine disposition, were carried to the new sarcophagus and reverently placed and enclosed by the Lord George the bishop and the Lord Caspar the suffragan, in the presence there of the Lord John, abbot of Banz; the Lord George Stiber, dean of the cathedral church; the Lord William Schenk, baron of Limburg, cantor; the Lord Leonard of Eglofstein, doctor, Scholastic; the Lord Sebastian of Kungsperg, cellarer, and other capitular canons of the said church of Bamberg, the clergy and people standing by, as many as the cathedral basilica could hold.

[30] and the decorations added to the sepulcher. And this is the penultimate solemn translation of the sacred relics of St. Henry; now I subjoin the rest which are gathered in the same Gamans paper. This writing is laid up on a parchment slip at the leaden case. In this stone sarcophagus, with its stone covering formerly raised above the ground, was once laid up the body of St. Cunegund the virgin and Empress, before her translation. Now, on account of the construction and erection of the new sarcophagus, as is seen today; here was laid under the ground this sarcophagus of St. Henry the confessor and Emperor, and founder of this church. There is what you may here desire for clarity. Moreover the altar of St. Cunegund, which was recently demolished and broken, was renewed and erected, and by the Lord Caspar the suffragan, on the same day after the placing of the relics, was consecrated, all still present who were already named above. The courtyard before the church of Bamberg, from the gate of Adam and Eve to the gate of grace, in the same year already mentioned, was paved with a stone pavement, and surrounded round about with a breast-wall of hollowed stones by master's craftsmanship, in the form of a crown, lest innocent blood be shed there by anyone slipping. Thus far the paper, adding for a coping-stone what you have in the continuator of Hofmann, column 242. Let us pursue other arguments of religious cult.

§ IV. The relics of Bamberg, the sacred treasures, the Henrician mausoleum, the ecclesiastical Offices, and the ancient Mass.

Of the relics and sacred monuments and treasures of Bamberg, since, besides those which have just been given from Hofmann and the Gamans papers, By the aid of friends of Bamberg nothing was at hand, I judged that recourse must be had to the source itself, whence I could be more certainly and securely informed than from those things which Ludwig had published. Nor indeed was I frustrated of the hope conceived; for by the help and aid of the Reverend Father Nicholas Pottu, Rector of our College there, many things were learnedly supplied by the noble, most renowned, and most skilled Lord John Francis Xavier Eppenauer, archivist, as they call him, of the most eminent Elector of Mainz and Bishop of Bamberg; and by the very Reverend Father Lord Otto Schugentes, of the Order of St. Benedict at Mount St. Michael, known and friendly by his old benevolence and by several aids formerly contributed to illustrate the Acts of St. Otto, by whose helping hands assisted, it was permitted to insert here in the already prepared commentary some things which otherwise would have had to be altogether passed over. There came, from the munificent clients of the most holy Patron and founder, those necessary aids by which various things were there delineated, but here engraved in copper, which accordingly could be exposed to the eyes and pious curiosity of all.

[32] the description obtained of the reliquary of the head, That the several things may be arranged in order, I begin from those which more nearly concern the sacred relics, and those parts first which are religiously kept either in the cathedral church itself, or in the other churches of Bamberg. We have just noted that, in the first elevation and exaltation of the sacred body, the venerable head was separated from the rest of the body, to be exposed to the veneration of the pious worshipers, as was indicated in the preceding paragraph too. Thus the renowned Eppenauer describes it, that, according to fitting proportion, it holds a heavy silver-gilt imperial crown, adorned with many and great oriental gems, and surrounded here and there with golden treasures, whose diametrical line is eight inches of one foot, its height nearly six; whence the magnitude of the head is easily gathered, which he says is held crowned in that manner, in the imperial orb of the right hand of a silver image, equaling the human stature to the navel: which I conceive not much unlike the Roman one, to be exhibited below, except that in that one the arms are expressed. From the delineated crown you will judge of its price and elegance, and you will laugh with the people of Bamberg at those two crowns of St. Michael's exhibited by Ludwig, so that he invents the one used on solemn days, the other on ordinary ones, of which matter Schugentes testified to me that there is not even a shadow of foundation. Only the delineation of this our one was sent to me, which, engraved successfully enough, I represent.

[33] The other relics Eppenauer describes in almost these words: The jaw with the teeth, enclosed in a shrine of gilded silver, and of others in various churches. is adorned with eight precious stones; the ninth on the top is a sapphire equaling in size two inches. The throat, he asserts, is likewise so enclosed in transparent crystal, but without precious stones. There is in the monastery of St. Michael, in a certain wooden reliquary, some small bony particle of the body of St. Henry. In the monastery of St. Anne of Bamberg of the Reverend Fathers Minor of the Order of St. Francis the Seraphic, on both sides of the tabernacle of the high altar, are kept two very large and whole bones of the two feet of St. Henry, each of which in length equals one foot and nearly ten inches; a manifest indication, he says, of a great stature, as said above, so that it comes near to fully seven feet. These things Eppenauer, from whom it was not permitted to learn at what time those two bones were extracted from the tomb; below it will appear that the Roman relics were taken thence, of which we shall shortly treat. Nothing here of the arm and two ribs with other small bones, which Lambert the bishop took to be honorably laid up outside in the year 1380; but perhaps from thence those relics proceeded, of which we shall treat in the following paragraph.

[34] Nor indeed are the other sacred treasures of the most holy Patron of the people of Bamberg to be passed over, Some sacred treasures there most religiously kept. There are two chief ones, namely the most celebrated cross, which Henschenius testifies to have seen at the Acts of St. Cunegund, and which is laid up in the Mount of the monks or at St. Michael's; likewise the "mantum," as they there call it, or pallium, wrought with wondrous craftsmanship, deposited in the sacristy of the cathedral church: which in an appendix after the Acts, with a special explanation, with what diligence it can, will be illustrated. Moreover four other Henrician "manta" or silken palls of blue color, one of which is wholly adorned with a great cross, Eppenauer reports; and likewise the two-edged sword proper to St. Henry, without a scabbard however, given liberally at the beginning of the century just past, to the newly consecrated Lord Bishop of Bamberg John Godfrey of Aschausen at Augsburg by the Lord Bishop of Augsburg, having a handle of elliptical form of curled boxwood, nearly three feet long, an inch and a half wide. Have also the rest in the words of the same renowned archivist:

[35] There is, he says, a two-edged iron point, as pertaining to the surviving remains of his (St. Henry's)

military standard, also deposited at Bamberg. two feet and a half long, two inches wide. Likewise a similar smaller standard-point, one foot long, and more than one inch wide, which by tradition is said to have come miraculously to St. Henry himself from St. George, for overcoming the pagans. There exists lastly a certain short sword with a cheap scabbard, and a belt hanging, with one edge only, an angular ivory handle, girded about with a small silver ring toward the sword, on which are engraved with a bright graver the four signs of the Evangelists. It is piously believed that this sword is the instrument of the martyrdom of St. Adrian, which is in all one foot and seven inches long, but one inch and a quarter wide. Thus far the report, in which this last is noted; that all these are kept in a certain dome of the cathedral church, which for the most part are wont on festival days to be exposed to public veneration at the altar of St. Cunegund, nearest to the tomb. There are also sacred books, as Missals, Graduals, and others of that kind, most preciously covered, and adorned with their paintings, which are said to have been left by the most holy Patron to the church founded by him, to be exhibited afterward with the Cross itself. But now the tomb itself, as a most manifest argument of the cult of both most holy spouses, must be inspected a little more attentively, and described by the pen of the same renowned Man so often praised.

[36] To be repeated here in few words, at least to be recalled to memory, The chief thing is are the things which in the preceding paragraph, from the Gamans papers, were said more fully of the first marble monument, such as it was, erected to the Saint as to a countryman by Eberhard II the bishop; but then of the new burial-monument sculptured out of marble in the year 1513, to which those did not sufficiently attend who, from I know not what tradition, held it persuaded that the same Henrician monument exists today which Eberhard II is said to have erected to the Saint of old, and which before was surrounded with iron rails in the middle of the nave of the church, at last raised some steps in the choir of St. George. That these things were circulated preposterously I had observed well enough, but the praised Reverend Father Rector taught me more certainly, from a German inscription found in the archive and thus translated into Latin: It is to be known that the marble tomb which is seen in the cathedral church over the sepulcher of St. Henry and St. Cunegund was constructed and fortified with iron gratings in the year 1518, which number of years is expressed below in the foot of the tomb. That this mark is now absent, is no wonder, since the tomb, today restored, has been set on a new base. But that the German writing wrongly expressed for the year 1513 the year 1518, the already cited paper of Gamans proves, a similar one to which, most recently found, my diligent Collaborator sent while these things were being subjected to the press. The diversities between the two slips are not of such moment that they deserve to be noted; nor indeed, the type being already composed, could they be noted.

[37] the notable marble tomb, On the most distinguished new work the munificent restorer of the present burial-monument died, Melchior Otto the bishop, snatched from the living in the year 1653, but after the necessary aids for accomplishing the whole matter had been assigned, which accordingly is ascribed to him alone, as from the inscriptions presently to be reported it is most openly given to understand. That last translation therefore, or transposition, of the sacred relics of both most holy spouses, into the marble tomb removed from the middle nave of the church and restored in the choir of St. George, his successor Philip Valentine Voit of Rieneck most solemnly and most festively at last accomplished on September 9, 1658, the Suffragan of Würzburg, four abbots of Bamberg, and the parish priests round about within four miles being invited to the distinguished celebrity; in whose presence he placed and enclosed the sacred relics, a festival day being appointed through the whole diocese, which the said Suffragan honored with a panegyric address no less pious than elegant to the most crowded people, directed to the praise of SS. Henry and Cunegund, under the theme: David and all the house of Israel led the ark of the testament of the Lord with jubilation and the sound of the trumpet, 2 Kings Samuel 6, verse 15. There exists on this matter, transmitted to me from the archive of Bamberg, an inscription expressed in capital letters, which I here render: In the year of the Lord 1649, September 2, by command of the most reverend and most illustrious prince and Lord Melchior Otto, the marble sepulcher of SS. Henry and Cunegund was translated from the middle nave of the church to the choir of St. George, as a more conspicuous place: but the sacred relics, shut up in four wooden coffers, were kept for a time in the sacristy, until the most reverend and most illustrious prince and Lord Philip Valentine caused the same, honorably inserted into this tomb, with magnificent care and expense, in the presence of the Lords Francis Conrad of Stadion the provost, George Henry of Kunsberg the dean, John Philip of Egglofstein the coadjutor of the deanery, Martin of Seckendorff the senior, and also the Suffragan of Würzburg, five abbots and the other capitulars, all the clergy and people, with the highest religion, a solemn procession being appointed for this through the city, to be translated, and laid up in this renewed marble in 1658, on the ninth day of September.

[38] here represented These things concerning that last translation of the sacred remains being premised, I exhibit the tomb itself thus divided, that the several parts may lie open to the eyes, the dimensions communicated to me by Eppenauer being added, which in his words, as also the other things pertaining to it, I describe. It is, he says, seven feet and eleven inches long (of one Nuremberg foot divided into twelve inches), three feet and 2⅔ inches wide; but four feet and 5¾ inches high. It contains on the outside five histories, which above the covering closes, with the delineation number 1, presenting the holy Henry and Cunegund, of just human stature, by the artful hand indeed of the statuary of that century. We ask who could certainly establish whether they were wrought in the twelfth century, or rather the sixteenth. At the feet of both Saints there lie beneath two heraldic lions, of which the former, on the right of St. Cunegund, besides lozenges has two small crowned lions, but the left, besides lozenges enveloping the duchy of Bavaria, has two double-headed eagles, not crowned, which two arms Father Rader exhibits excellently engraved in copper, in his Bavaria Sancta, volume 1, folio 103 verso. Certainly; but what things Rader thought he had concluded thence, he judged should be better recalled elsewhere; so that we are compelled to confess that from the arms there set nothing can be concluded.

[39] Nor among those histories, there figured in relief, are there lacking those which shrink from undergoing the file of exact truth. with the reliefs adorning it, The first of them, under number 11, on the front face looking toward the nave of the cathedral church, reports the death of St. Henry, pointing to the virgin left behind, which Rader also expressed a little more elegantly, and which we vindicated from the calumnies of detractors in its place. Not so pleasing is that which on the lateral face represents a balance, and the chalice preponderating, of which history Eppenauer candidly pronounces that it savors rather of the simplicity of its age than of theological subtlety, as we too have elsewhere sufficiently explained. The next on the same side of the tomb, with rude enough skill, exhibits the miraculous liberation from the stone, by the aid of St. Benedict on Monte Cassino, of whose circumstances it has been treated also in its place. On the other side of the tomb, under number III, St. Cunegund treads unharmed on fiery ploughshares, of which matter too there is a more vivid image in the praised Rader. The last, finally, is engaged in this, that it renews the memory of the miraculous distribution of the daily wage for the hired workmen engaged on the fabric of St. Stephen, from a dish in which the holy Empress was wont to set out the money for the payment, of which Henschenius is to be seen at March 3, of his Commentary §4, number 25. The rest I finish in the words of Eppenauer:

[40] The said five histories of the tomb are ended by the inscription of the Lord Bishop of Bamberg Melchior Otto, and the inscription of Melchior Otto. on the last face, under number III, enclosed in brass treasures, or rather tablets, which looks toward the high altar of the choir of St. George the martyr, in these words:

On face A

THIS GLORY IS TO ALL HIS SAINTS.

On face B

TO JESUS CHRIST, REDEEMER OF THE HUMAN RACE; TO THE FOUNDERS, GUARDIANS, PATRONS OF THIS CHURCH, THE DIVINE HENRY AND KUNEGUND, IMPERIAL AND VIRGINAL SPOUSES, HE CONSECRATED, ERECTED, SET UP AN ALTAR, A TROPHY, A MONUMENT. M. O. B.

And they are mere capital letters, of which the three last designate Melchior Otto the Bishop. It remains that we subjoin a few things about the ecclesiastical Offices.

[41] On various days and with various Offices, according to the received rite of particular churches, The ecclesiastical Offices, even the Roman the festivity of St. Henry was once celebrated, we have indicated above; nor would it now help to review each, since in the Roman Breviary it is today prescribed for the whole Church, and the Saint's name recorded in the Martyrology on July 14, and, on account of the deferred aforesaid Office, marked again on the following day, the 15th, although we have shown above that he died on neither day. The things which are common to the holy spouses, after the example of the holy Apostles Peter and Paul, Henschenius already of old explained in the preliminary Commentary on the Acts of St. Cunegund, number 9, adducing there some things from the Life, printed at Brussels in the year 1484, which to repeat here, what else would it be than to do what has been done? Among our papers there exist manuscript Offices wont to be recited at Passau and elsewhere; but these of no great authority, inasmuch as infected with errors, from which not even the present Roman is altogether free, taken, unless I am mistaken, from St. Michael's of Bamberg, in which these last words of the first lesson must be reduced to a convenient sense: He received Benedict VIII, from whom he had received the crown of the empire, a fugitive, and restored him to his See: as also those in the second lesson: Pannonia, still infidel, his sister being given to king Stephen as wife, and he being baptized, he led to the faith of Christ.

[42] must be understood in a convenient sense. For even on the hypothesis that St. Henry received Benedict VIII as a fugitive, which to me is not yet probable; on that hypothesis, I say, it cannot properly be said that he received as a fugitive him from whom he had received the crown; for Benedict is supposed to have fled in the year 1012, whereas the Saint first received the crown in the year 1014. And that Stephen was led to the faith by St. Henry must be understood in a somewhat broader acceptation; since he, born of Geiza his parent already a Christian, was baptized as an infant. And indeed he had already more than once contended for the Christian faith, before he married Gisela his wife. That the affinity contracted between the Saints conduced not a little to the conversion of the Hungarian kingdom, this indeed is by no means doubtful, but we here weigh the sentences as they lie. There is also a proper Office of St. Henry in the Breviary of Bamberg, printed at Dillingen in the year 1575; but in it nothing greatly new occurs, since the lessons are taken from the Legend of the Anonymous, but the antiphons, responsories, and other things of that kind are either almost common, or savor enough of the same source. This proper prayer is set: God, who placed blessed Henry, after his earthly empire, in the ethereal seats; grant, we beseech, that we may feel him whom we perceive to shine with signs of miracles, the same our intercessor in straits: which is taken from the ancient Missal of Bamberg, whence

the praised Reverend Father Rector Nicholas Pottu sent me a proper Mass, here to be described by me in few words.

[43] The Mass with a longer Sequence It is of the common of a Confessor not a Pontiff, whose Introit is "Os justi." There follows the said prayer, to which is indivisibly subjoined the proper one of St. Cunegund. Epistle, "Justus cor suum tradit." To the Gradual a special verse is here connected: O [*]! ruling the solid scepter of the whole monarchy, you have obtained, Henry, on this day the shining summit of heaven. We ask you on this day, prostrate on bended knee, that you lead us to the kingdom of the hierarchy, O renowned King. Then this Sequence: Let every spirit praise Christ, who divinely crowned with glory the glorious confessor, whom this church venerates as patron and author. The old man in sins received the first robe of newness with a ring: Let each with purer mind applaud with hand, sing with mouth, worthily to the servant of God. After reading six, the King doubts what sense the truncated speech holds. The sixth year rolls round, and the problem is solved, the crown doubled. About to purge the mark of crime, the virgin claims the modesty of a Virgin. She purges adultery, not feeling the heat of the fiery ploughshares. On Monte Cassino she feels, after long pressure of the stone, the care of Benedict: whom, since the body was nowhere touched, yet thence drawn, all admire. A mighty angel wars in the camps, a victor crowning the victor with glory, the enemy being put to flight. He presses with frequent prayers, empty of others' cares, giving himself to God more often, the world being at peace. When he was migrating from this life, the hermit learned the end of the matter from a demon: Nothing found worthy of death, neither hay nor wood, nothing of the man in the man. Such a one served Christ, such a one, living for Christ, lives in the eternal fatherland. Your servant and friend, may your Henry, O God, console us by your grace.

[44] The things which here are not sufficiently exact to historical truth, discussed in their places you will find. The Gospel is set: "A certain noble man." from the Missal of Bamberg of the year 1499. Offertory: "Posuisti Domine." Secret: The present gifts, we beseech, Lord, so behold with serene piety, that they may be suffused with the blessing of the Holy Spirit; and may they pour into our hearts that strong love through which St. Henry, your confessor, overcame all impediments of the body. The Communion is the same as the Offertory, "Posuisti Domine." The Complenda or Postcommunion: May your people, Lord, magnify itself in the glorification of St. Henry your confessor, and, he ever praying, may it merit to have you as ruler. Through our Lord. Another prayer of the Saint: Be present to our supplications, almighty God, and to those to whom you give confidence of hoping for piety, etc. From the folio of the aforesaid Missal, directed to me, it is clear that it was printed in larger German letters, elegant enough, with various rubrics aptly interspersed, to the end of which, after the custom of that time, this inscription is added: In the year of the Lord's Incarnation 1499, on the fourth of the Kalends of June, the book of the Missal, to the praise and glory of the holy and undivided Trinity, and of the undefiled Virgin Mary, in the city of Bamberg, by master John Pfeyl, inhabitant of the aforesaid city, most diligently printed, ends happily. These things said concerning the monuments, Offices, and ancient Mass of Bamberg will suffice; now let us investigate the sacred relics translated elsewhere.

* Perhaps "Hoc" (This).

§ V. The relics translated elsewhere, especially to Rome, to the church of the Professed House of the Society of Jesus.

From what has been deduced it is manifest enough that the chief sacred remains of both most holy spouses, Henry and Cunegund, are kept to this day in the very mausoleum of Bamberg, The relics of St. Henry at Eichstätt by an exchange, although some parts have been translated elsewhere for veneration, which it is not easy for me to enumerate one by one. The Gamans paper, cited above, suggests that in the year of the Lord 1501, the first Indiction (he meant to say the fourth), on the 18th day of July, there was made between Gabriel, bishop of Eichstätt, and Vitus, bishop of Bamberg, a pious exchange of the sacred pledges, so that the former gave to the people of Bamberg "of the arm of St. Willibald, bishop and confessor, and of St. Walpurgis, on the very day of the consecration of Vitus himself: when in return the same Lord Vitus, with the consent of the lords of his chapter, gave as a gift to the same bishop Gabriel of the relics of St. Henry a piece, or one part; and likewise of his throat: likewise of St. Cunegund, in the presence there of the venerable and excellent lords Charles of Seckendorff the dean, George of Schwinburg, and Frederick of Quedwiz, senior capitulars and canons, deputed for this in chapter." It is not improbable that pious exchanges of this kind were made with other German churches, whence the relics of St. Henry came to them, although of these I find nothing consigned to public records.

[46] and at Merseburg, Nothing would be more ready than to suspect this of the people of Würzburg, did it not appear from elsewhere that the sacred remains of St. Kilian existed at Bamberg, nay that that Saint was held in the place of patron before the times of St. Henry, as the diplomas prove, in which St. Kilian, in the very age of St. Henry, is joined with St. George. For the rest, than the aforesaid exchanges the translation of a notable part of the sacred body, doubtless, into Merseburg must be far more ancient, of which the Anonymous treats so expressly in Gretser, chapter 41, with us among the miracles number 11, which he who should say happened not long after the celebrated canonization of the Saint would not be far from the truth, since it is reported by the said writer in almost this order: At that time in which the venerable abbot of the church of Merseburg, Volcmar, brought the relics of blessed Henry the confessor into the Saxon land. That it passed even into Poland, you will understand from the miracles below, number 18. Whether, and how, the said relics of Merseburg perished, I indeed do not know, but from an instrument which the above-praised renowned Eppenauer sent me, it will clearly appear that other relics were destined for the same place, doubtless that, the former being lost, they might be substituted.

[47] as the letters of bishop Adolf teach: The letters are of Adolf, bishop of Merseburg, prince of Anhalt, to George of Limburg, bishop of Bamberg, given on the Friday within the feast of St. Martin, namely November 13, in the year 1517, which, translated into Latin, thus sound: Our amicable services being premised; Venerable in God Father, especially beloved Lord and friend. Since your Love, at our request, has granted certain sacred relics of St. Henry the Emperor, we have received the same, sent by your Love, with veneration, with grateful and benevolent mind. And although for so estimable a gift, which is to be equaled to no temporal price, granted to us and our church, we profess ourselves bound to your Love, to which obligation nevertheless to satisfy is in no way in our power; nevertheless we trust in the holy Patrons of our church, and especially in the beloved St. Henry the Emperor, that they, by praying for the desired felicity in this temporal life, and especially with God in the eternal life, will requite this same to your Love a hundredfold. How long that treasure, from the fatal marked epoch of the Lutheran apostasy, was there in price and due veneration, it is not so easy to investigate.

[48] likewise in the Escorial and at Florence. I hold it persuaded that other churches too were sharers of the precious remains, although the instruments are not at hand by which we may be made more certain of them. That they penetrated into Spain itself, witnesses are our colleagues Pinius and Cuperus, to whom, surveying the Escorial library of St. Lawrence, was opened a notable treasure of relics, gathered there by King Philip II, founder of that most magnificent palace, monastery, and church, on that occasion which I judge most well known. In that sanctuary they found three particles of the sacred remains of St. Henry, two smaller ones joined to others, and moreover a larger part of his skin, extended to four fingers in length, two in breadth; which whence they came thither, in the very Reliquary, or catalogue of relics, is not handed down. The praised Eppenauer also informed me that, under the government of the most reverend and most exalted Prince Peter Philip of Dernbach, bishop of Bamberg, between the years 1672 and 1683, at the petition of the Grand Duke of Tuscany, certain relics of St. Henry were destined for Florence, but where they are now exposed, or in what honor they are held, I have not ascertained.

[49] I shall not here institute a longer inquiry concerning the sacred pledges transmitted everywhere; Our Society too obtained some, but not to be passed over is the most inclined veneration of our Society toward the most holy Emperor, impelled by which the Fathers of the German Assistancy, just as the French Fathers had obtained the sacred remains of St. Louis the king, after various ways first attempted, at last, by the zeal and authority of the most serene Elector of Bavaria Maximilian, the highest favorer and patron of that same Society, were made possessed of their vows. The whole matter seems to have been promoted and brought to a happy end by the Reverend Father Walter Mundbrott, who at that time discharged at Rome the office of Assistant for Germany with the very Reverend Father Mutius Vitelleschi, who, as he prevailed in grace and favor with the most serene Elector, so induced him, that by his interposed services he asked from the most reverend and most exalted Francis, bishop of Bamberg and Würzburg, the relics of St. Henry, and at last obtained the same with the desired success. The letters of the most serene, and never sufficiently by us to be praised, Elector Maximilian I could not obtain, but from the reply of Bishop Francis himself, witness of the most precious treasure granted, the substance of the prayers offered is easily gathered. Thus they have, translated from German into Latin:

[50] Most serene Prince. To the recent letters of your Serenity, by the help of Maximilian, Elector of Bavaria, in which you desired that something of the relics of St. Henry, patron and founder of my church of Bamberg, be communicated to you, I would have obeyed as quickly as possible, if the aforesaid relics of my cathedral had been at hand. Which, since before the first irruption of the enemy, to be preserved, they necessarily had to be translated to Villach in Carinthia, and hitherto, on account of the unquiet security, could not be brought back: nevertheless I diligently inquired whether perhaps something of that Saint could be found in other churches; and I discovered at last here among the Franciscan Fathers a fragment of the thigh-bone of my aforesaid holy Patron, kept for some hundreds of years with the highest veneration in their church, of which a good part they gave to me asking, which I handed to the Father Provincial of the Capuchins, going thither for other causes, to be offered to your Serenity: and I amicably ask your Serenity to take it in good part, and to deign to have me and both my cathedral churches commended on every occasion. At Bamberg, November 3, 1641. Your Serenity's most officious and most obsequious, Francis, bishop of Bamberg and Würzburg.

[51] These very relics, from the gift of the most serene Elector, the Reverend Father Rector of our College of Munich, George Spadser, sent in the same year 1641, on the 5th day of December, to Rome to the aforesaid Reverend Father Walter Mundbrott, which, sent to Rome, as from the words of his letter then given it is more clearly understood. Thus he writes. Reverend in Christ Father. I use the occasion of the Electoral post, by which I send to your Reverence a particle of the thigh-bone of St. Henry the Emperor. I add the letters of the most illustrious and most reverend Bishop of Würzburg to our most serene Elector, by which is rendered a testimony beyond all exception.

greater, concerning the same relics. The most serene Elector graciously salutes your Reverence, and transmits to you, through me, the aforesaid relics, sought out with no small solicitude and labor, and bids your Reverence take this his effort in good part; that he had indeed hoped for something greater from the Bishop, especially after the most ample and repeatedly renewed promises, but that for this time he must be content with these, and in turn asks that your Reverence too may not despise the slightness of this little gift.

[52] and there approved, But Father Mundbrott by no means despised the most precious gift, but presented those very relics in the following year, in the month of September, to the most illustrious Lord John Baptist de Alteriis, bishop of Camerino, acting as vicegerent for the most eminent Cardinal, Vicar of the City (who afterward was the supreme Pontiff Clement X), to be approved, which he, all things being duly examined, graciously performed on the 7th day of the aforesaid month, in the tenor of the following letters: To all and singular who shall inspect the present letters, we give credit and attest, how today there was brought before us by the very Reverend Father Walter Mundbrott, of the Society of Jesus, Assistant for Germany, a certain part of the thigh-bone of St. Henry the Emperor, for whose truth and validity he showed us sufficient attestations: and since we have approved that sacred relic as a true one of the aforesaid Saint, we grant and impart to the same very Reverend Father Walter, in the Lord, license and faculty of giving it to others and placing it in a church, that it may be venerated by the pious faithful. In witness whereof, etc. Given at Rome on this 7th day of September, 1642. J. B., Bishop of Camerino, Vicegerent.

[53] they were honorably exposed. That faculty being obtained, there was no long delay before the aforesaid relics of St. Henry were honored with due veneration and cult in the church of the Roman Professed House, sacred to Jesus the Savior. There was soon procured, or perhaps already before prepared, a notable silver reliquary, such as you see here described, equaling in height about six feet, in breadth nearly four, skillfully made by a most expert artist of that time, whether Rome now has an equal to which the Reverend Father Francis Wenzel, today Substitute of the German Assistancy, deservedly doubts, to whose care and benevolence I owe most of nearly all the notices here deduced, with the very delineation from which the same shrine is exhibited engraved in copper, to the glory of the holy Emperor, and to prove the cult and reverence of the Society toward him. But lest you think that the memory of St. Henry is there recalled with less piety than cost, the reliquary is wont every year, the anniversary festivity of the Saint recurring, to be exposed on the magnificent altar of our holy Father Ignatius, tapers burning more than usual, the graver Fathers of our house performing the sacred rite that day at it. And on the other festivities through the year, it is placed on the chief altar with the Ludovician one, the venerable memory of both most holy Princes being in some way restored in the City, the head of the world. These things concerning the cult being now abundantly expedited, we make a step to the Saint's deeds and their writers.

§ VI. The writers of the Life, and others treating of St. Henry.

The Legend of St. Henry was written after the manner of his century, namely the twelfth or thirteenth, by an Anonymous, who seems to have been a monk; The vulgate Legend of the Saint the same, I suppose, by whom afterward the deeds of St. Cunegund were commended to memory, illustrated at March 3 by Henschenius: after the manner, I say, of those times, for he reviewed especially the particular virtues, the munificence in building and restoring churches, the miracles, and other things of that kind, no order of matters or times being kept; mixing in also other things which are referred to the Saint's life only very remotely. That he himself lived in the twelfth century after the celebrated canonization of St. Henry, and so that the work itself cannot at all be ascribed to Adelbold, bishop of Utrecht, from monk or cleric of Lobbes first counselor and Chancellor, then raised to the episcopate, and dead three years after the Saint, Gretser plainly establishes in the notations, page 80, inasmuch as he commemorates several things which are a whole century later than the death of St. Henry. Of the miracles he speaks as of an old matter which he received from his elders, which can by no means square with Adelbold. Add that he writes of things which are long after the death of St. Adelbold, as of the diploma of King Henry III, of the Bulls of Clement II and Leo IX, of the fourth and sixth bishop of Bamberg; so that it is by no means doubtful but that Adelbold preceded that compilation by a whole century and more.

[55] The aforesaid Life the renowned and often to be praised Man Henry Canisius first brought to light in volume 6 of the Antiqua Lectio from page 383, published by Canisius and Gretser from the manuscript codex of the monastery of Windberg, but not so full, as Gretser says, and he himself afterward found another in the monastery of Rebdorf, which in 1611 he published among the Saints of Bamberg, collated with a Bamberg apograph, from which he augmented and emended some things, as he explains at length in his already cited notations from page 79. The same Legend of Gretser exists in the posthumous edition of Surius, yet those frequent chapter-titles being omitted, which we too have judged should be contracted to our norm. Our predecessors obtained a copy of the same Rebdorf codex, from which and from Surius we shall give the whole Legend below, supplying the lacunae or gaps from Gretser's edition; those things being cast into this Commentary or into the appendix, which shall seem to pertain less to the thread of the history; as are chapters 16, 17, 18, and 19, in which not the deeds of St. Henry, but the privileges of the church of Bamberg are enumerated. The whole work of Gretser John Peter Ludewig reviewed in a new form, and inserted into his volume On the Writers of Germany, in which are contained especially the things pertaining to the bishopric of Bamberg, published not so long ago, namely in the year 1718, subjoining his several notations to their chapters: whose work it did not seem good to use, the source itself being open to us, from which all things could be drawn more purely.

[56] And this Legend of St. Henry, however imperfect, is preferred to the German one of Nonnosus the monk, is today most vulgate and most well known, from which accordingly it was not necessary to depart; although I have found also another, joined by some smatterer, a writer not very ancient, with the Life of St. Cunegund, of which Henschenius also made mention in the place cited above, to the end of which is added the following inscription: To the praise and glory of Almighty God, the glorious Virgin Mary, and all the Saints, happily end the Legends of the holy Henry the Emperor and Kunegund the Empress, virgins and spouses, printed with the highest diligence in the famous city of Brussels by the Brothers of the Common Life at Nazareth; in the year of the Lord 1484. I read and unrolled the whole more than once, in a rude style, confusedly and inelegantly arranged through fourteen chapters, of which who was the author could be gathered from no indications. I find noted by Henschenius that Nonnosus, sacristan of the monastery of Momberg, composed some German Legend, which is this very one translated into Latin. But if Hofmann and others rightly judge, the aforesaid Nonnosus was the writer not of this but of another German Legend, some fragments of which, sent to me, easily quenched my thirst for the rest of the work: for the rest, that that Brussels Legend was translated from German cannot be established by any argument at all, nay not even by an indication.

[57] and to another Latin one published at Brussels in 1484. Of its worth judge thus: that it is, as I had begun to say, a disordered collection of a more recent writer, inasmuch as he cites Vincent of Beauvais in the Speculum Historiale, as some ancient witness of the deeds of St. Henry, whom we know to have flourished and written in the middle of the thirteenth century, so that accordingly it most probably savors of the century in which it was printed, namely the fifteenth. That the writer is exceedingly verbose, you may understand even from this, that in sewing together his prologues he fills fourteen pages, mixing many doubtful and false things with true ones. And in the very beginning of the Life he slips, when he asserts that St. Henry was concordantly elected by the princes in the year 1003, but reigned twenty-two years and five months, which things, and six hundred of this kind, either false or wrongly adorned, I have not judged worthy of citation, still less of restoration. I would safely say that in that whole farrago and the appended lessons of the Office nothing is found which is not a little better explained in the vulgate Legend, in which so many difficulties occur to be cleared away, that new ones need not be fetched from elsewhere. By difficulties I mean those especially consisting in this, that since Legends of this kind lack the due historical light, in this we must especially labor, that the several things be connected to their distinct times, in arranging which orderly, so far as it shall be possible, and in setting forth the rest of the series of his life, all our effort will especially sweat.

[58] Of the work of Adelbold, bishop of Utrecht, on the Life of St. Henry, From this burden the excellent lucubration of Adelbold would have freed us, had not the injustice of the times begrudged us the greatest part of it, by which it must be judged wretchedly to have perished, since only a fragment came down to us, published by Gretser also among the said Saints of Bamberg, which whence he received he indicates on page 428, where of the author he described these things from Trithemius: Adelbold, bishop of Utrecht, from a monk of the Order of the divine father Benedict, etc., a man studious and learned in the divine Scriptures, and excellently learned in secular letters, subtle in genius, eloquent in speech, chief in life and conversation, and for those virtues held in great price in the court of St. Henry the Emperor; wrote some little works of not despicable reading, by which he made his name known to posterity. Of which there exists the Life and deeds of the same holy Emperor Henry, one book. On the praises of the holy Cross, one book. On the praises also of holy Mary, one book. He published also various sermons on the praise of the Saints, and other things as well in meter as in prose, which did not come to my knowledge. He died under Conrad II the Emperor, in the year of the Lord 1027, the tenth Indiction, in the 18th year of his episcopate, on the fifth of the Kalends of December. These things Trithemius, says Gretser, adding that whether this be the Life which Adelbold wrote, or not, it is plainly to be wished that it were not mutilated, which we too have long wished, and most vehemently continue to wish.

[59] The beginnings of Adelbold's episcopate the Annals of Hildesheim more clearly expressed to us, in Leibnitz On the Writers of Brunswick, volume I, page 722, only a fragment survives, where at the year 1010 they thus have: Ansfeld, prelate of the church of Utrecht, died, in whose place Adelbold succeeded; from which beginning it is plainly understood what Trithemius hands down, that he was snatched from the living in the 18th year of his episcopate, since he prolonged his life to the fifth of the Kalends of December, 1027. Moreover from the words of the praised Trithemius it seems not obscurely gathered that Adelbold's work existed in his time and was known to him, all the apographs of which, in the course of only two centuries, that they perished, I do not easily persuade myself. Which if it happened, it is an irreparable loss of remarkable Acts, and they leave us the greater longing for them, because from the sole fragment it will clearly

be perceived that the whole series of the Henrician Life must have been most accurate, if it was carried to the end with the same order, method, and diligence, by an eyewitness of all the deeds, and that a most upright prelate, of whose government, buildings erected, virtues, and writings there are to be seen John a Beka, page 37, and William Heda, page 107; rather than Vossius, who wrongly confounded the work of the Anonymous, published by Canisius, with the Adelbodian one. In vain, to say it once, by our predecessors, in vain by us, has that most longed-for history hitherto been sought, which if anyone can dig it up from somewhere, he will immortally bind to himself both us and all lovers of hagiography.

[60] The fragment which Gretser had he first brought to light, published by Gretser: from which Leibnitz reckoned it among his Writers of Brunswick, volume I, from page 430, warning in the Introduction that what is lacking in Adelbold can for the good part be supplied from Ditmar, and, where he ends, a gleaning must be instituted from various historians, though of less weight, the harvest being lost. This indeed is rightly suggested by the most learned Man, but not so easy, even from Ditmar himself, to compose a patchwork which you might recall to exact reckonings of chronology, inasmuch as in these both the manuscript and printed copies of his work sometimes manifestly err. But from various other historians to institute a gleaning will be even more arduous, since they scarcely taste the deeds of St. Henry, content with more general terms, and a confused heap for the most part of matters and times, whence one would not easily emerge happily. Let the learned reader consult the writers of the nearest centuries, Otto of Freising, Hermann the Contract, Lambert of Hersfeld, the Abbot of Ursperg, Marianus Scotus, and any others, I am mistaken if he does not experience what happened to us, namely that those torn shreds are most difficult to subject to the right history of St. Henry; to which Vincent or others will bring no aid; nor that Vitus Arnpekhius in the Chronicle of the Bavarians, whom the most learned Man Bernard Pez inserted into his most recent Thesaurus of his Anecdotes, volume 3, part 3, from column 157, when in the very beginning of chapter 12 he refers to the year 1014 things which must necessarily have happened a whole decade earlier, to say nothing of the rest, in which he plays more verbosely than truly.

[61] Wherever you turn, you will meet equal and more obscure things, which kindle more and more the longing for Adelbold. the rest to be gathered especially from Ditmar. Nor indeed is it of our design to weave histories of this kind, who are wont to sift the monuments as they have come down to us, and to render them entire, illustrated with due light. To this end therefore it will be enough for us here, from the praised Ditmar, the Saxon and Hildesheim Chronicles, and other writers, so to reduce the series of times to chronological reckonings, after our custom, that to those to whom leisure and ardor for writing shall come, our effort may shine before for accomplishing the matter historically. This especially of difficulty occurs in those German Chronicles, that they deviate from one another often by one, nay by several years, as in Adelbold, Ditmar, the Saxon Chronographer, the Annals of Hildesheim, and others it evidently appears. Of this matter it is plainly obvious to make trial, if you compare Adelbold, the Saxon Chronographer, and the said Annals with Ditmar: for they connect the first expedition of St. Henry into Italy in express terms to the year 1004, which Ditmar, in words no less express, marks to the following year 1005, with most other writers, whom the moderns everywhere follow with Baronius, in which part however we judge Ditmar must be altogether deserted, as will below be demonstrated a little more fully and clearly.

[61] What is lacking in Ditmar, But that you may understand how imperfect Ditmar remains to this day, even as he was published not so long ago by Leibnitz, and adorned with splendor under the appellation of "Ditmar restored," it is clear from those things which our Janning indicated in few words in volume VI of June, page 38, to which he left not a few other similar things observed and annotated, all which, although they had been emended by the editor Leibnitz; yet not even thus would an easy approach lie open, so that from Ditmar the right history of St. Henry might be continued, unless one first put diligent labor into it, dividing that Chronicle into its chapters, paragraphs, and numbers, and shedding light upon it with more laborious diligence, so that the periods of the several years may be rightly and aptly distinguished from one another, and thus the work, otherwise most esteemed, may be studiously vindicated from many confusions and errors here and there. This to me indeed, after a long examination of the work, seemed so necessary, that unless I were distracted by innumerable other things, I would by no means shrink from undertaking that province. I trust that others will have more leisure to adorn the literary commonwealth with so worthy a service, and that Ditmar restored and illustrated may then rightly be called an excellent Chronicle. But let these things be said in passing; there remain difficulties in the Anonymous to be explained, some of which I have already touched above, namely concerning the Saint's race, name, surname, age, the year and day of his death: a few others I shall here expedite, referring the rest to the following paragraphs.

[63] and what displeases in our Legend. I have already more than once intimated that many things are found in that work of the Anonymous monk which I could wish more rightly arranged historically, and, the digressions being excluded, more accurately set forth. Not to pursue here in order the several things which have been indicated sparsely enough and will further be indicated, there does not please me the cause of the limping fetched from so far off, of which we disputed above: nor are the things sufficiently probable which are recorded of the vision of the demons and the handle of the chalice, nearer almost to a pious dream than to sincere truth, as the people of Bamberg themselves will not deny today, whatever we have reported as expressed on the praised monument of the most holy spouses. Of Nonnosus likewise it has been said in passing: what he contributed of anything singular to the glory of the Saint, it was not permitted to explore more closely, for lack of the work itself, which I understand is carefully guarded: but since he lived in the sixteenth century, dead, as was written to me, in the month of February of the year 1529, it is easily gathered how much credit he can merit in his German history of the holy Henry and Cunegund, published, as they say, in the year 1511, especially in those things which he thought should be added to our Anonymous. Others we do not know who have treated professedly of the life and deeds of St. Henry; nor does it please to heap up the fragments or elogia of various writers, lest by importunate repetitions of the same things we bring the reader tedium rather than pleasure, hastening to things a little more useful.

§ VII. The Life of St. Henry published at Dillingen in 1648.

The things which have hitherto been disputed, and are further disputed, in this whole preliminary commentary, as we call it, on the deeds of St. Henry, were already long prepared for the press, The Life or elogium published in 1648 when there came to notice an anonymous Life of the holy Emperor, published in type at Dillingen by some priest of our Society in the year 1648, with academic types. That I might obtain it in time, I left no stone unturned, letters being written into Germany to friends, by which it was effected that, the Reverend Father Nicholas Pottu, Rector of our College of Bamberg, ever favoring, often and deservedly to be praised by me for his diligent and constant labor bestowed, I obtained a copy, of whose author I shall first subjoin a few things, then of his design and the worth of the whole little work; finally I shall run through those things which I shall judge worthy of note here and there for illustrating the Saint's deeds, there especially where the same things are treated which are commemorated by Adelbold or by our Anonymous, whom we have undertaken to illustrate. That the idea of the work may be clear at the very beginning, behold its title: St. Henry, Emperor Augustus, thirty-first duke of Bavaria, distinguished by remarkable examples of religion, prudence, fortitude, chastity, clemency, and other heroic ones, lately proposed to admiration and imitation by a certain priest of the Society of Jesus. At Dillingen, with academic types, in the year 1648.

[65] The people of Bamberg and others everywhere call the writer anonymous, the work is by Melchior Inchofer, S.J. namely because his name is not expressed on the front; for to point him out with the finger is so easy that, scarcely two pages being read, I soon discovered that it is a lucubration of our Melchior Inchofer, by origin of Vienna, admitted into the Society at Rome in the year 1607, commended for manifold learning in the Bibliotheca of writers; a man, as is known from elsewhere, of a somewhat sharper genius, of much labor and writing, but of a style, from excessive concision and too often pointed sentences, too involved and so more obscure, as at least in that work of which we treat is at first sight clear enough. But that the aforesaid Life was composed by him is altogether clear from his frequent citations of himself, especially of the Ecclesiastical Annals of Hungary, cited by us elsewhere, of which he published the first and only volume at Rome in 1644, in which same year, on the report of his friend Leo Allatius, he obtained faculty from the very Reverend Father Hyacinth Serrono, socius of the most reverend Master, to publish the Life of St. Henry; why this was not done at Rome, it does not please to divine; but to inquire at length, anyone easily understands, is not worth the trouble for the matter which we have in hand.

[66] Nor was it permitted to explore this, whether he himself sent into Germany the manuscript autograph, his own name being suppressed, to be printed, or whether the editors received it from elsewhere, and, no mention of the writer being made, whether by chance or of set purpose, dedicated it in the name of the College of Dillingen to the most illustrious and most reverend Melchior Otto, bishop of the imperial church of Bamberg, prince of the Holy Roman Empire, to whom the little book is truly inscribed. whose analysis we here exhibit. However this happened, in that same year 1648, at Milan the author ceased to live on the 28th day of September. This I marvel at, that among so many other of his works, which either came forth under others' names, or are said to have been prepared by him for the press, this on St. Henry was passed over in our Bibliotheca: whether because Allegambe and Sotwell were ignorant of it, or because they did not make so much of the little work, I leave to be inquired by others. I indeed in that whole little work found nothing at all which would compel me to recede in the least from things already weighed, discussed, and defined with what probability it could. That I dissent in some things, I do not deny, but I have judged that nothing should be attributed to his assertions, except so far as they rest on the authority of the ancient writers. Since therefore we have drawn our things from these alone, I do not see how his opinions greatly conduce to settling the controversies here and there. From the design of the whole little work, what Inchofer meant, it will be easy to perceive.

[67] He proposes a mirror of virtues to princes, This he seems to have had before his eyes, not that he should set forth a historical and chronological contexture of the life and deeds, but a mere Legend, of the kind of which we see many adorned in these last centuries, which you would not incongruously call exhortations to Christian sanctity, in which namely the examples of virgins are set before virgins, of the married before the married, of widows before widows, and so fitting incitements are exhibited to men of the several orders; this, I say, he seems to have had before his eyes, that to Catholic princes, in so illustrious a mirror of excellent virtues, he might depict urgent goads with a more florid brush, which he expresses expressly enough in his very title, when St. Henry, as distinguished by examples of religion, prudence,

fortitude, chastity, clemency, and other heroic ones, he proposes to admiration and imitation. For the rest, Inchofer far surpassed the Anonymous in this, that he arranged the Saint's deeds into at least some order, which by the other are plainly confused; but besides he weighed with a more exact judgment those things which the other, sometimes too credulous, did not sufficiently aptly distinguish from popular traditions, as you will find observed by us in more than one place. This I miss in Inchofer, that although he is wont to cite some writers, yet he asserts many things which whether they rest on sufficiently certain faith, you would not undeservedly doubt. From the division of the whole work into its chapters, and our annotations on them where it shall be needful, I shall make you conceive a clearer idea of it.

[68] repeating the deeds more deeply than the Anonymous does. Of the title, dedication, and Roman approbation we have already said enough; there are added also other faculties, namely that of the very Reverend Father Mutius Vitelleschi, Prepositus General, given at Rome on September 12 in the year 1644, then that of the Reverend Father Laurence Keppler, Provincial of Upper Germany, given at Munich on February 18, 1648. Behold now the order of the chapters. First therefore is set forth the fatherland, birth, and education of St. Henry. This does not concern us, of the others enough has been said. Inchofer notes as singular that the Saint was born in the year 972, on the 6th day of May, on the second feria. Minutely enough, and exactly enough; for in the year 972, the dominical letter F running, the sixth day of May fell on the second feria. But of those scruples we need not litigate, whether he was born on that or another day, it matters little to our intent, who insist especially on illustrating the Anonymous, in whom, as in Adelbold, the Henrician Legend takes its exordium not from the beginnings of his life but of his reign; whence neither do the following chapters concern us, whose titles it will be enough here to set forth. Chapter II. Henry, set by his father over the government, administers the matter with wondrous prudence and piety. Chapter III. Henry, binding himself to marriage by the vow of his parents, preserves virginity. Of this in its place abundantly. Chapter IV. The death of St. Wolfgang and then of Henry the elder, and the succession of the younger, and his zeal for peace.

[69] Of the fifth chapter he makes two parts, the one that Henry was reprehended by St. Benedict, He rightly explains the prophecy of which matter the Anonymous nowhere makes mention; nor does our writer here cite an author, After six: whence he took it, as if the history were well enough known from the Chronicle of Leo Ostiensis, book 2, chapter 45. In the other, Inchofer rightly dissents from the Anonymous, who writes that the celebrated prophecy of St. Wolfgang, POST SEX (After six), was buried to St. Henry, now king, and so expressly applies it to the Roman coronation as Emperor, so that accordingly the matter must have happened about the year 1007 or 1008, as we too have said in its place, not obscurely indicating that the oracle of the Anonymous just set forth does not much please. He judges therefore, and far more rightly, Inchofer, that to St. Henry, about to go into Italy with Otto, in the year 996 the kingdom was wondrously predicted by St. Wolfgang. Let us hear his words, page 22. Those who, he says, refer this after the obtaining of the kingdom to the empire, do not consider that there was no need of a conjecturer; for what, beyond the hope of great things, does it portend so involutely the empire to one now crowned King and Caesar? He himself would have taken the day who was to inaugurate: but indeed, with no near hope, King Otto being still in life, age, and fortune flourishing, and who was shortly to be called Emperor in the City, to predict the kingdom to Henry, unless by the nod of him who marks out the times in his hands, Wolfgang could not.

[70] What he records in chapter VI concerning the determined suffrages of the Electors circumscribed by a certain law by Pope Gregory V and Otto III, he runs through the rest of the deeds in few words, employed at least in the election of St. Henry, we confess that we cannot admit for that time, as against Hofmann and others we have sufficiently explained, showing that the Saint obtained the summit of the empire by the hereditary right of succession. Of the origin of the Seven Electors Henschenius set forth his own mind and ours in the Commentary on St. Heribert on March 16, number 7. Chapters VII and VIII also do not concern us; for which, to say it again, Adelbold and the Anonymous alone are to be illustrated; but by the former are accurately described whatever Inchofer has in chapters IX, X, XI, XII, and XIII, so that we forbear enumerating them here. There is also a part of chapter XIV taken from Adelbold, to which he adds the reformation of the churches in Germany, likewise the Polish and Flemish war, which we have tried to connect to their times from Ditmar and others. Chapter XV pursues the monasteries and churches founded or adorned, and the city of Bamberg raised into a bishopric; and of this erection indeed he disputes aptly enough: nor would I deny that many things were contributed by the Saint to the convents of Neuburg and Nonnberg near Salzburg, although here the writer wanders from the series of times: but that he hands down on page 65 an unpublished miracle of the ash of St. Erendrudis enclosed in a ring and hung on the neck, although I do not judge it should be denied, it is certainly permitted to marvel that nothing akin to this matter occurs in the very Acts of the Saint illustrated in volume V of June from page 580; certainly Inchofer ought to have freed his credit by giving surety for the asserted matter.

[71] No more does he attend to the reckoning of times, as also the proof of the innocence of St. Cunegund. when to chapter XVI he prefixed this title: Henry, accusing queen Cunegund of adultery, is corrected by the miracle of her innocence. The matter itself is sufficiently vindicated from the slanders of the wicked; but at what time especially it happened, I confess that I have not yet been able certainly to discover. On his credit I leave whatever in chapter XVII he collected concerning Gunther and his deeds with St. Henry. Many things are connected in chapter XVIII, which have been a little more orderly distinguished by us. Still less does chapter XIX please, where he leads Benedict VIII into Germany, to invite Henry against the seditious, and to compose I know not what schism that had arisen, of which what we think, you have in §12, number 128. In chapter XX it is treated of the monastic life sought at Cluny and Verdun, which, that they be not alien from the sanctity of Henry, those things suffice us which we have reported as narrated by Alberic. In chapter XXI, among other things, Inchofer opens his mind concerning the prodigious victory attributed by some to the auspices of St. Henry, whence not a little can be elucidated of the things which we conjectured in their place on occasion of that famous battle commemorated by the Anonymous, chapter 4, which, studiously passed over by Ditmar, we do not yet suffer ourselves to be persuaded of. From chapter XXII is especially to be noted the admonition of Poppo, abbot of Stavelot, by which he turned St. Henry away from watching theatrical and gladiatorial games, when he was too curiously attending to watching them at Nijmegen. And this and other deeds of that kind deserved to be corroborated by the authority of writers.

[72] Of the prophecy of St. Heribert There follows in chapter XXIII the coming of Benedict VIII into Germany, which rests on so much greater faith of the ancient writers, as the uncertain former pilgrimage of that same Pope into the empire—shall I say, or suppliant flight to the aid of St. Henry—subsists on weaker ground. In chapter XXIV is explained the reconciliation with St. Heribert of Cologne, and his (chapter XXV) prediction concerning the death of St. Henry, and other things pertaining to them, which in the Acts of St. Meinwerk are more fully commemorated; not likewise the prophecy itself, which Rupert of Deutz reported in the Life of Heribert, chapter 8, number 31, at March 16, page 488, in these words: For you shall know that after my death the course of three years shall not be accomplished: and yet St. Henry lived until July 13 of the year 1024, and St. Heribert died on March 16, 1021: Inchofer saw the knot; which to loose, he is compelled, against historical truth, to reduce the death of St. Heribert to the year 1022; in which we plainly believe him to be mistaken: but whether the prophecy be rightly there expressed, it is not ours to settle; it is certainly absent from the Acts which we here illustrate. In chapters XXVI, XXVII, XXVIII, and XXIX he is copious in commemorating the circumstances of the last Italian war, which no more concern us, or certainly have been abundantly reported in our chronological series; as also the meeting with Robert, king of France, which he describes in chapter XXX. But of the deeds (chapter XXXI) between SS. Henry and Meinwerk, there are to be seen the chapters assigned elsewhere in his Acts.

[73] and by more obscure reckonings of his life There is subjoined the most pious death of the holy Emperor, chapter XXXII; but Inchofer wondrously twists matters and words, that in defining the various periods of the Henrician life he may make reckonings, erring in most. Let us give his words: He lived before his reign thirty years; in the kingdom twelve years and five months; in the empire ten, and as many days above four months; to God and himself, if you subtract three months with twenty days, fifty-three years; he died in the twenty-fourth year of the eleventh century, on the second feria. To the first and last reckoning I gladly assent: the rest he would have expressed truly and clearly, by saying that the Saint lived in the kingdom from June 6, 1002, to February 14, 1014, in which interval flowed not more than eleven years, eight months, and as many days. He enjoyed the empire, or the title of Emperor, from February 14, 1014, to July 13, 1024; whence arise altogether ten years, five months, less one day: but as to the fifty-three years of life, why Inchofer would have only three months with twenty days subtracted for us, I altogether do not grasp; let him remember that the epoch of the nativity was fixed by himself above at the year 972, on the 6th day of May, the second feria, whence, consulting and numbering on the fingers, he will find the most complete years of life fifty-two, and running on two months with seven days, so that nearly ten months must be subtracted. But of these enough has been said above, §2.

[74] There remain five chapters, namely XXXIII, where, down to his posthumous glory. unless I am much mistaken, Inchofer reckons among fables the meeting of the demons at the funeral, or at the last struggle of the dying Saint, and the accusation before the tribunal of God, to which add the preponderation of the chalice of St. Lawrence, and the like, which we have said in the place, nearer to a pious dream of a good and simple hermit than to historical truth, and supported by no more ancient authority; and which perhaps, symbolically adumbrated by poetic license by painters or sculptors—of which kind there are exceedingly many—thereupon put on, according to the capacity of those centuries, the true face of history, worthy to be represented in the very mausoleum of the holy Henry and Cunegund. In chapter XXXIV are recited some public monuments of piety and religion set up, and other pious works done by Henry; all which, as also the illustrious miracles wrought by the Saint after death, the apparitions made by him, the diploma of canonization granted by Pope Eugene III, and the rest collected in the three last chapters, a little more fully reported by us in their proper places, and

explained. And let these things said of Inchofer's work suffice; we shall in the following paragraphs exhibit in order the thread of our Commentary, begun and long since carried on, when we have premised those things which, for vindicating the Saint's chief laurel, deserve to be examined a little more accurately and confirmed more forcibly.

§ VIII. The chastity of St. Henry preserved in marriage with St. Cunegund the Virgin.

Although I have said above that there are many things which in the Anonymous writer of the Life of St. Henry I judge not altogether to be admitted, Leibnitz ill impugned this matter that certainly I do not suffer to be censured, which he has in chapters 21 and 27, whence is the chief, and that most constant for so many centuries, glory of the most holy spouses Henry and Cunegund, that both bore undefiled and unimpaired virginity to their tombs and to heaven. The old ditties and ancient satires of the heterodox scattered against the miracle of continence I here undertake neither to name nor to refute; not with calumnies or gibes but with arguments must it be contended; I attack the more recent ones. That part of the history Leibnitz undeservedly plucked at, in §30 of his Introduction to the Writers of Brunswick, in these words: That he (St. Henry) was a great and upright man, his deeds do not permit us to doubt; that he cultivated voluntary virginity in matrimony with Cunegund his wife, the later writers have handed down, but the contemporaries exhibit not the least vestige of this opinion, so that it cannot be greatly trusted. Struve praises Leibnitz and subscribes to him on page 388; I meet both. And indeed it manifestly appears that that matter was tasted rather perfunctorily by Leibnitz, as one who wrongly attributes the canonization of St. Henry to Innocent III, perhaps that by that reasoning he might remove the pontifical testimony concerning the preserved virginity to the thirteenth century, but it has already above been shown that nearly sixty whole years earlier, namely in the year 1145, the holy Emperor obtained the honors of the heaven-dwellers.

[76] from the silence of contemporaries, But "the contemporaries exhibit not the least vestige of this opinion." I ask, whom can Leibnitz here call contemporaries? Adelbold perhaps? But of that work only a fragment survives. Ditmar? The most learned man knew that he died six whole years before Henry, and so that the matter, unknown while the Saint lived, could not come to his knowledge, which the Saint first disclosed at the last moment of his life. Other contemporary writers one would not easily produce. If he appeal to the immediately following chronographers Otto, Hermann, and others named elsewhere, he does the Saint injury, in that he would have the Henrician affairs defined by those arbiters who scarcely tasted them, as the proverb has it, with the very tips of their lips. But indeed of this matter the Saxon Chronographer is silent, the Annals of Hildesheim are silent. Certainly: but to the silence of those writers and others of the twelfth century is opposed the positive assertion of a writer of the same century, namely Godfrey of Viterbo in Pistorius, volume 2, column 484, whose verses you will find at the end of this treatise. There is opposed the most positive declaration of the same time, the Pontifical one, in the recently reported bull of canonization attested in express terms, that St. Henry, set also in a legitimate marriage-bed, preserved the integrity of chastity to the end of his life: which certainly the Pontiff would by no means have declared, unless he had received it legitimately proved by the people of Bamberg. Nothing therefore can stand in the way, the silence of that chronographer and of ten others of that kind, while that is refuted by a more ancient and more approved assertion.

[77] to which are opposed the Pontifical Bull, near-contemporary writers, If Leibnitz should trust less the Pontifical diploma, I have that which he cannot refuse, the express testimony of Leo Marsicanus, otherwise Cardinal bishop of Ostia, in the Chronicle of Cassino, much more ancient than the cited diploma, nay next to the age of the holy Henry himself, inasmuch as a writer of the eleventh century, who, by the testimony of Angelo de Nuce, the most recent editor of the Chronicle, having begun the matter from the founding of the monastery, carried it down to that time in which the church was dedicated and inaugurated by Alexander II: which they narrate happened in the year 1071; so that you plainly perceive how little he was distant from the Saint, whose speaking authority we judge far preferable to the silence of all the writers of that and the following century. Hear the words of Leo, book 2, chapter 46: But above the other goodnesses or virtues which the same Emperor is narrated to have had from God, he is reported to have lived most chaste, so that, coming to the point of death, in the presence of the bishops and abbots present, and the kinsmen of Cunegund [*] his wife, and she being delivered to them, he is reported (may it be reported that he said): Receive your virgin whom you delivered to me. Leibnitz himself praises the author of the Life of St. Meinwerk. The Life of Meinwerk, he says, although written only in the following century (and so the twelfth), yet has many useful things for knowing the affairs contemporary with the Bishop, and the acts of the Caesars and princes, since it does not pass over the synods and other affairs of the churches.

[78] If in all those things the most diligent writer merits credit, which pertain to knowing the acts of the Caesars and princes, and the writer of the Acts of St. Meinwerk I do not think he is to be rejected in that part, in which of the most chaste marriage of the holy Henry and Cunegund he gives testimony in the most express words, being equally near to all those matters narrated by him. Behold therefore of the opinion repudiated by Leibnitz not only the vestige, but a new testimony faithfully exhibited. Thus he speaks in our edition, chapter 2, number 9, in Leibnitz himself number 12, page 521: In the same year (namely 1002), the new King celebrating the nativity of Lawrence in the city of Paderborn, the Lady Cunegund, his wife as was thought, but in very truth his sister by the emulation of chastity, by the aforesaid Willigis, archbishop of Mainz, there found the lordship of royal consecration. These things are most clear, unless I am much mistaken, and peremptory, arguments not handed down by later writers, as Leibnitz was saying, but exhibited by equals and near-equals, to which the silence of contemporary writers (if any perhaps survived anywhere) could not stand in the least; so that accordingly the cold expression of Leibnitz, "the later writers have handed down," as if he would indicate that in these last centuries that pious credulity first arose, is abundantly enervated and overthrown.

[79] I forbear here more things, since what has already been alleged altogether suffices to refute the things which were lightly, to say it most mildly, brought forward by the illustrious and learned Man, and, while he lived, our friend, better passed over in that place; which indeed could without scruple have been omitted, as being importunely thrust in to display in some way his erudition, since in that work of which it is there treated, namely that of Adelbold, bishop of Utrecht, described above by us, not a word concerning voluntary virginity cultivated by St. Henry in matrimony with Cunegund his wife is anywhere found. It were indeed to be wished that all sacred ecclesiastical history were consolidated and established on foundations so firm, for shutting out and utterly extinguishing the calumnies of odious critics. Already for so long a time the learned non-Catholics have experienced that in this our work on the Acts of the Saints historical truths are so accurately distinguished from those things which have been admitted by light popular tradition, sometimes with excessive facility, that they can safely trust our sincerity, that we shall not rashly admit things which are not established on solid historical foundations. Let the holy mother Catholic Church therefore remain in its possession, and not cease to exalt and proclaim to its faithful sons the rare example of virginal continence amid so many enticements, or rather the miracle of divine grace, such as in the same century St. Edward exhibited in England.

[80] These things being thus modestly and without any offense discussed against the most illustrious and most renowned, and to us most esteemed, man, and proved; I ask that I be pardoned, if with equal moderation I do not receive the "leisures," you would more rightly say the "dreams," of Gundling, which I hear were printed in German in the year 1706, and whose compendium, received from a friend, I could not read without disgust, execrating so great shamelessness, and marveling that in Saxony itself, by a Saxon professor, concerning the most august Saxon prince, against the most manifest historical faith, confirmed by the most constant testimonies of so many centuries, such immodest jeers were exposed to the eyes of the common people in the vernacular tongue, which I would believe hateful even to them, at least to sensible Lutherans, as being rotten figments, worthy of nothing but the fire. The man, as I hear not unlettered, dares to abuse his leisure, that against the heavenly Augusti, with a pen not sufficiently chastened, he may vomit calumnies, and defile their most chaste marriage with certain filthy sarcasms, describing the most holy Emperor "as a sickly, impotent man, etc., a good and simple man, granting all things with shameful facility to the prayers of an ambitious and cunning wife. But holy Cunegund he cuts to pieces with various revilings, and openly enough sets her forth as an adulteress, having used the damnable familiarity of certain bishops, her husband being absent on military expeditions, etc."

[81] with which the theses of Köhler do not agree. Marvel, I pray, at the leisures of Gundling, mere leisures, scurrilous jokes, old wives' satires; let us call them trifles and nonsense emptier than Sicilian ones; such as certainly all the learned to whom we write these things will confess, even the non-Catholics, among whom we judge little songs of that kind worthy of compassion rather than of applause, equally with the most recent historical thesis of another Lutheran, nay a most inept little fable, namely: That the marriage of St. Henry the Emperor with holy Cunegund was not at all times virginal. What is to rave, if this is not? But, he says, documents are found from which it is clear that public prayers were appointed to obtain fecundity for the Henrician marriage-bed. What then afterward? What if the people of Bamberg freely admit and confess this? Why was it more forbidden in the time of St. Henry than at another? Or did he anywhere himself read that the continence of the most chaste spouses was commonly known, until holy Henry himself, now near to death, first disclosed it, restoring his virgin wife to her kinsmen? One imposture thrusts another: he namely digs up authentic documents by which it can be demonstrated that from SS. Henry and Cunegund a daughter was born. A new portent, nay a pretty dish, to be well chewed not by me but by the leisured Gundling, that he may at least learn from his fellow-tribesman that the most holy Emperor was not impotent, such as he himself impudently feigns.

[82] The proved innocence of St. Cunegund. Akin to that illustrious prodigy of virginity preserved in marriage in few is that which the Anonymous has in chapter 21, of the jealousy of St. Henry, and the innocence proved by his holy wife through glowing ploughshares, which by an almost equal pretended argument, as above, could be gnawed at by the malevolent from the silence of contemporary writers. But indeed this was long since sufficiently vindicated by the often-praised Hofmann in the Annals of Bamberg, columns 52 and 53, and by Henschenius on March 3 in the preliminary Commentary on the Acts of St. Cunegund, §2, to whom, lest I do what has been done, I refer the readers, and before others Gundling, the fierce scourge of the most chaste Empress. This one thing in that history could be desired by the more captious, that no certain time can be designated, nor the place in which that matter happened. Hofmann designates as the arena of the triumph Bamberg itself, the delight of both Saints; but the year 1017, which I suspect he dug out from somewhere from the monuments of Bamberg. Whether in the aforesaid year all things most aptly agree, from the chronological order of the life of St. Henry to be deduced presently it can in some way be gathered; for us it suffices that the matter itself is not so easily to be called into controversy,

whose so authentic monuments, by the testimony of Hofmann, survive to this very day, which since I do not see impugned so greatly, let it be enough to have vindicated the credit of the Legend in this part too.

[83] The prayers instituted at Bamberg are not I judged that the above capital disputation must not be so acquiesced in, concerning the undefiled continence preserved in matrimony by both most holy spouses, which, since I observed it could be to some extent assailed, at least censured, with the specious cavils of Köhler, either by those true or pretended prayers for the fecundity of the marriage, and then by some royal offspring, if it please the powers above, somewhere insinuated, I thought nothing should be passed over, for stopping the mouths not only of the heterodox, but also of the bolder Catholic detractors, nor did I desist before I had altogether detected the source, from which I might at last clearly discover that things so various, so diverse, so little connected had flowed. To which end I caused all the archives, registers, necrologies, choir-books of the church of Bamberg to be sifted, to explore whether anywhere in the more ancient writings occasion was afforded to so enormous a calumny. And here again, out of his remarkable zeal for St. Henry, the so often praised Reverend Father Rector Nicholas Pottu diligently bestowed his labor, from whose letters, given to me in this year 1723, I shall make you understand the matter most openly explained, and at once perceive clearer than the noonday light that a mere figment about prayers for fecundity is circulated; but that royal offspring then no more than now existed in the nature of things. The whole matter, as it was done, I shall set forth nakedly and candidly in the very words of Pottu.

[84] When from my letters he had perceived the calumnies objected, he answered in these very words: The penultimate letters of your Reverence being received, for the fecundity of the Henrician marriage; my first care was to inquire into the prayer which certain malevolent men feign to have been composed and prescribed, by the command of St. Henry himself, to implore and obtain the fecundity of his marriage, so that namely by this reasoning they might impugn his and his holy wife's perpetual chastity. I found in the custody of the Imperial church a very ancient book, indeed written, as all the signs show, while the holy Emperor was still alive. The form of the book the enclosed paper exhibits. The outer front part of the covering represents the effigy of St. Peter the Apostle; the hinder, that of St. Paul; the pages are of parchment. The title of the book is, "The Gradual Booklet." Then the Graduals are set, beginning from Advent. When it comes to Easter, the Litanies are set, described in the same form and figure of letters which the enclosed paper exhibits. In those Litanies, after invocation had been made for the supreme Pontiff, the Emperor Henry, Cunegund the queen, it is made also "for the most noble royal offspring." But it is manifest that from this invocation the calumny has no support: which shortly, a little more fully, for stopping the mouths of the ill-babblers, will be demonstrated. The letter continues:

[85] I could find no other prayer for obtaining the fecundity of the marriage of the most holy Emperor, nor is offspring received in it beaten out even though I diligently surveyed, together with the Reverend Master custodian, the second part of the Gradual, various Missals and Breviaries, written in the time of St. Henry, and some after his happy passing; nor could Master Eppenauer find anything at St. Michael's of the Mount. Behold therefore, detected on every side, the single source of so many fictions, to be purged without trouble. With greater candor and sincerity the whole matter cannot be reported, than from the familiar letters written to and fro, whose words we set forth. I can indeed scarcely be induced to judge that the cited codex pertains to the very age of holy Henry, although I would easily admit that it was copied from some more ancient one, nay I would believe that the formulas of prayers inserted in the aforesaid Litanies, in which the hinge of the matter turns, are far more ancient than the Saint himself, and were in use in the German churches, both in the preceding and the following centuries, as now other prayers are received differing from the universal Roman one and from other churches. But most rightly does Pottu observe that no support for the vulgar calumny remains in those formulas, however much the impugners of Henrician chastity seem to argue thence, to whom we here freely suggest, no point being dissembled, whatever even most remotely afforded fuel for spreading and adorning calumnies: wherefore the Litanies themselves, as far as by our types it could be done, we here spread out, to be explained in the following paragraph.

THE LITANY AT THE MASS ON THE HOLY DAY OF EASTER.

Christ conquers, Christ reigns, Christ commands. Hear, O Christ. To the supreme Pontiff and universal Pope, life.

To him alone praise, honor, and jubilation through the infinite ages of ages, amen.

To him alone virtue, fortitude, and victory through all the ages of ages, amen.

O Christ, hear us. Thrice.

Kyrie eleison.

* Cunegund.

§ IX. Things vainly censured from the Litanies of Bamberg.

You have now set forth and revealed to the world the pretended mystery of iniquity, which the malevolent haters of Henrician continence, no less than of all chastity, so greatly esteemed in the Roman Church, vainly persuaded themselves lay hidden in the Litanies of Bamberg. The most noble royal offspring set therein, All the characters have been rendered, at least so far as could be done, after the abbreviations were excluded from the printing, which to engrave in copper it did not seem worth the trouble, since on them the head of the controversy in no way depends. That gradual booklet is oblong, of a narrower form, exceeding a very little the columns here composed, to which all the words, according to the syllables and lines, have been fitted, no point being neglected or transposed. Nearly three little pages that whole Litany fills, the material of so many suppositions and calumnies, which we could not divide according to the norm of the booklet; it was enough to have faithfully represented the whole. In capital rubrics, as they commonly speak, on the first face is neatly painted the aforesaid title, "The Gradual Booklet," in letters not much unlike the present form except E, G, A, and D. The inner title is also expressed in red capitals, as far as possible by our types. Thus all the initial letters are in red, as also the X, as often as the name of Christ the Savior recurs, whose monogram we think is well enough known. That we have entirely freed our credit, whoever shall deign to inspect the very autograph at Bamberg and compare it with this edition will be able to testify.

[88] Moreover the figure transmitted to me, and here printed, I so rigidly sifted through the several parts, that I left nothing untouched, but forthwith objected it to the people of Bamberg. by no means proves at least a daughter received; First, those Litanies, though kept at Bamberg to this day, do not seem written for the use of that same church, where, doubtless, the appellations of the founder and foundress would have been added. Besides, the Saint is not rightly marked as an Emperor crowned by God, whereas meanwhile to Cunegund the simple title of queen is applied, since it is established that both were inaugurated on the same day by Pope Benedict VIII in the year 1014 at Rome, the imperial diadem being placed on them. But indeed Köhler's palmary argument for the existence of the most noble royal offspring I did not cease to twist more sharply, concluding against the people of Bamberg by nearly this reasoning, "to the man," as they say: It is no less certain that in those Litanies God is invoked for the health and life of the most noble royal offspring, than it is certain that he is invoked for the life and victory of St. Henry, for the health and life of St. Cunegund; but this second is with you beyond doubt, why then not the first also? Prayers for the spouses as living are there poured forth to God, and so the most noble royal offspring too must have been living; and what are Köhler's consequences thence. These things, proposed by me for the sake of exercise, as we say, Pottu learnedly unraveled and dissolved, with three replies thus elucidating all things, that Köhler may have wherein to acquiesce. His words I faithfully render also.

[89] If Köhler, from the words of the Litanies which are found in the manuscript Gradual, "To the most noble royal offspring health and life," would infer since that formula was ancient and common, that from the marriage of the holy Henry and Cunegund at least a daughter was begotten, he infers wrongly. Behold the first reply: Because probably those Litanies were already before the times of St. Henry in use in the churches of Germany, as common formulas of supplicating for the Pontiff, Emperor, Empress, etc. We do not indeed deny that they were copied or written in the age of St. Henry, for both the figure of the characters, used at that time, and the expression of the names of Henry and Cunegund, for whom as living supplication is made, persuade us of this: but we only say that they, after the erection of the church of Bamberg, were copied from another copy, or transcribed, the names of Henry and Cunegund being then added, as of persons actually reigning. Nor do we say this gratis; because the whole Gradual booklet (of which there are two parts, one for winter, the other for summer) is copied from copies wont to be used in the churches. Deservedly therefore we assert that the Litanies too, which are part of the Gradual, were then common to other churches, and taken from their copies. Therefore from them it is not rightly inferred that from the marriage of the holy Henry and Cunegund at least a daughter was begotten, because they are only a common formula.

[90] nor does it express a name or sex, Aptly Pottu presses and insists even more in this manner: But if you contend that those Litanies were not taken from other copies, but were first composed for the very church of Bamberg; let us grant it to be so, which nevertheless you do not prove: but thus from the Litanies themselves I show that the holy spouses, then, when the Litanies were written, had no offspring. For if they had had, in the Litanies either the name of the offspring would have been expressed, as the name of Henry and Cunegund was expressed, or at least the sex would have been indicated, whether it be a son or a daughter. For as in the formula of supplication for St. Henry it is said, "Do thou help him"; in the supplication for St. Cunegund, "Do thou help her," so if a royal daughter had then existed, it should have been said, "Do thou help her." Since it is only set by abbreviation, "Do thou help him/her" (ill.), which "ill." signifies neither "him" nor "her," but is indifferent to both; it is a sign that then there existed no daughter, nor even a son. It remains therefore that it is a common formula, which can suit a male as well as a female. This is confirmed from the following formulas of the same Litanies, where N. is set, which are common formulas of supplicating for any dukes, bishops, etc.

[91] and it must be omitted for lack of offspring, as also others. Then, Pottu continues in the same tenor, even if the supplication FOR THE MOST NOBLE ROYAL OFFSPRING be had in the Litanies, whence do you prove that, the offspring not existing, that supplication was sung, and not rather in that case omitted? Certainly although in those Litanies the formula of supplication for the Empress be had; if nevertheless the Emperor were not yet married, or should become a widower, the formula of supplication for the Empress would doubtless in both cases be omitted. So, even if the formula for the most noble royal offspring be set in the Litanies, yet, offspring failing, that formula seems to have been omitted in the singing of the Litanies. Unless perchance there had been some conjecture or indication

of the fecundity of the marriage: for then the faithful subjects are wont to wish, and to supplicate God, that the fruit on the tree and the pearl in the shell may ripen. But the people of Bamberg could hope this and deservedly pray it for such distinguished spouses, whose vow of continence they were ignorant of. Let it be permitted to add, that the immediately following formula, "To N. the peaceful leader health and life," must doubtless be passed over, the Caesar himself commanding the army. So the other for the Bishop of the place, and the first for the Roman Pontiff, no one would dream were sung, either see being vacant. Let Köhler consult the present, and now for so many centuries constant, practice of the Church, and he will perceive that the things here said are most true.

[92] Pottu does not stop here; but with another reply or argument he presses in this manner: [The offspring could not have been born before the foundation of the church of Bamberg;] Without a mark against the most holy and most prudent Emperor (these predicates Köhler with Gundling will not deny) it cannot be asserted that from his marriage he begot at least a daughter. For either he begot her before the foundation of the bishopric of Bamberg, or after it: neither can be asserted without a mark against the Emperor. First, it cannot be said that he begot her before the foundation, which happened in the year six or seven after the thousandth. This is gathered from the address of St. Henry, which in the assembly of Frankfurt he made to St. Willigis, archbishop of Mainz, and the other archbishops and bishops present, as Ditmar, bishop of Merseburg, a contemporary historian, reports in book 7, page 67. For the sake of a future recompense, said the holy Emperor, I have chosen Christ as heir; because in acquiring offspring no hope remains to me. But if St. Henry before the foundation of the bishopric begot a daughter, how could he say with truth that no hope remained to him of acquiring offspring? Could not the assembly of Fathers have opposed to him: How is it that no hope of acquiring offspring in the present marriage remains to you, who in these few years, in which you have lived in marriage, have begotten a daughter? Ill therefore does he consult the dignity of the holy Emperor, who feigns to him the procreation of offspring before the foundation of the bishopric.

[93] Then, without the prostitution of the same Saint, it cannot be asserted either nor after the foundation: that a daughter was born to him after the foundation of the bishopric. He, in clear and express words, before a most celebrated assembly of prelates, avers that no hope remains to him of acquiring offspring: who then, without a mark against so wise and circumspect an Emperor, will say that he nevertheless, after so solemn an averment, procreated a daughter? Unless therefore a valid reason be brought, such as is not brought, the dignity of so great an Emperor demands that we believe he spoke truth, when by a solemn attestation he averred that no hope remained to him of acquiring offspring. But who took from him all hope? Who but he himself by the voluntary vow of continence, made in honor of God, and ratified by his most chaste wife? He could say with Jephthah, Judges 11, verse 35, For I have opened my mouth to the Lord, and I can do nothing else than to preserve perpetual continence. What else do the words immediately following intimate, uttered by the Emperor in the assembly: And what I had as chief, and myself with the things now acquired or to be acquired, I have already long since secretly offered in the mind as a sacrifice to the unbegotten Father: what, I say, do those words intimate, other than the vow of chastity, by which the most holy Emperor, according to the counsel of the Savior, Matthew 19, verse 12, castrated himself for the kingdom of heaven, and offered to God as a sacrifice the inclination of leaving one like himself after him, to be compared in this to the great Abraham, in that he was ready to immolate Isaac his son, born to him before, but this one sacrificed to the Most High, with inmost devotion of mind, the hope of a son and heir to be born to him?

[94] nor is it possible that the opinion prevailed These questions, concise enough and stringent, we refer all to Köhler, that in his next historical theses he may supply fit replies. Nor yet does Pottu here desist, whose third reply is this. If St. Henry begot a daughter, and took care that public prayers be instituted for her in the church of Bamberg, as Köhler seems to wish to prove from the cited Litanies; it is morally impossible that in the world, and especially at Bamberg, a universal persuasion could have prevailed, as in fact it did prevail, that the holy Henry and Cunegund in their marriage perpetually preserved virginal continence. For if Köhler is so sagacious that after seven hundred years he sniffs out royal offspring from those Litanies, how did the people of Bamberg, who sang those Litanies in the time of St. Henry, and in the following years to these times, retained them by them described in the Gradual booklet, often inspected them, and exhibited them to be inspected by others; how, I say, did all those never think anything of such a daughter, or gather it thence? Were they all through seven centuries so stupid that none grasped the mystery hidden in the Litanies, which now at last Köhler reveals to the world? And if the people of Bamberg, in the time of St. Henry, knew his daughter, and prayed for her publicly in the Litanies, how and when could they slip into that persuasion, so as to believe that SS. Henry and Cunegund in their marriage by given consent preserved perpetual continence?

[95] concerning the continence of the holy spouses, Pottu is an importunate inquirer. How, he says, could the whole empire, and the whole widely Christian world, be led to think the same? How did the most celebrated Order of St. Benedict receive St. Cunegund, after the death of St. Henry, into the monastery of Kaufungen as a virgin, and thereafter constantly hold and venerate her as such, if it knew, what it could not not know, that she in her marriage had been the mother of a royal daughter? In what century, and about what year, was the memory of that daughter obliterated, and in its place arose the persuasion of the virginal continence of the holy spouses? From the rescript of Eugene III it is clear that in the twelfth century it was already believed, and confirmed by legitimate testimonies, that St. Henry, set even in a legitimate marriage-bed, preserved the integrity of chastity to the end of his life: if in the immediately preceding century St. Henry in his marriage begot a daughter, and for her supplication was made publicly in the Litanies, who would persuade himself that in so short a time the memory of the most noble royal offspring could perish among all, and fecund spouses be held for virgins? Even if in some marriage no offspring ever appears, yet men are with difficulty led to believe that such spouses lack offspring from the virtue of perpetual continence: but they ascribe it to the sterility of nature, or to other natural impediments. Much less would men near to the age of the holy Spouses have suffered themselves to be led to believe their perpetual continence, if they in their marriage had received a daughter, which certainly could not have lain hidden from men so near to that age.

[96] It is necessary therefore to confess that the Apostolic Legates sent by Eugene III to Bamberg in the twelfth century to inquire the truth of the matter, if their offspring had ever been known at Bamberg. as also many religious and discreet men, could not have been led to believe and attest the integrity of the chastity of St. Henry to the end of his life, if either in his marriage he had begotten a daughter, or if of that integrity of chastity they had not had indications, testimonies, and arguments certain and by no means suspect; in which Christian piety could deservedly rest, and enjoy with solace the memory of so illustrious an example. But since the enemy of the human race bears it most unworthily that in the Church such illustrious images of continence are openly set forth for cult and imitation, driven by rage and envy, he strives to obscure the same with foul colors, as of old through the Iconoclasts he tried to remove the images of Christ and the Saints from the eyes of men, lest they, from the sight of them, should be stirred to imitate the excellent deeds of those Saints. A hard mouth! my Köhler, but which you rashly cast into the midst, the other arguments being already abundantly refuted above. These javelins strike you alone, and you alone whatever has been disputed in this whole paragraph attacks: you yourself have kneaded this, all must be eaten by you; there remain for us the chief deeds of the most holy Emperor, to be arranged chronologically, according to our design.

§ X. The chief deeds of St. Henry recalled to the order of times: from the beginning of the reign to the founding of the church of Bamberg.

The things which were done before the reins of the kingdom were taken up by the most holy Emperor, since neither the writers of the Life nor Ditmar nor others have recorded them, their order is sought by us in vain; The chronological series cannot be sought from the Anonymous, our series is deduced from the death of Otto III. Nor indeed do we scrupulously discuss the several things, but the chief or more illustrious ones, and those pertaining to his sanctity and the other affairs done in the time of his whole kingdom and empire, and which by the compiler of the most well-known Life, or rather elogium, the Anonymous, are indeed in part recorded, but so mixed together that it nowhere appears to what year they are to be fixed, the author being so little attentive to these things that where he expresses a year, he for the most part deviates from right chronology. Let there be an example in the very beginning of the said Life, which he thus begins: In the year from the incarnation of the Lord 1001, from the founding of the City 1752, Otto the boy having died at Rome, the throne of the kingdom being vacant, when it was treated of substituting a prince, the votes of all, by the divine nod, incline to him who was then held the chief in the kingdom. Here nearly all the marks err: for Otto III did not die in the year 1001, but 1002; nor was the year from the founding of the City 1752, but more probably 1754; nor did that Otto die at Rome but at Paterna or Paterno, a castle of Roman Campania, in the domain of the Church and in the maritime tract, on the shore of the Tyrrhene sea, where formerly was the villa of Pliny the younger, by the testimony of Holstenius, whatever others deviate a little from the situation.

[98] nor are the several things here to be arranged minutely. From such an exordium what can be hoped in order to arranging the series of matters, is easily understood: this will be especially our care, that, the truth of the matters being saved, we reduce them into a right, as far as it shall be possible, chronological order, adding sometimes, and here and there recalled to their proper years, the most lavish donations and privileges of the Emperor to churches and monasteries, of which, since several writers have already made mention, it will suffice for us to have touched them in passing. That from the beginning of his reign he bent himself to that profuse liberality, almost imperial, you will find in Mabillon in the Benedictine Annals at the year 1002, page 159, number 26, when he gave a certain plot within the walls of the city of Regensburg to the monastery of Niederaltaich, and bestowed several other greater benefits on the same monastery in the following years, whose diplomas Gretser exhibits at the end of the most well-known Life from page 65. Nor are the proofs of Henrician munificence lacking in Hund in his Metropolis of Salzburg, as you may see page 140 and elsewhere. The privileges and donations of St. Henry which are reduced to the parts of Westphalia or Saxony into their years

and their years our Nicholas Schaten distributed more fully and diligently, and accurately explained, in the Annals of Paderborn, book 4, from page 362, which to have here indicated is enough: the Life of St. Meinwerk enumerates rather the gifts themselves than the instruments. Others again the praised Mabillon has, page 161: let us begin the prefixed series.

[99] The history of the first three years As for the first three years of the reign of St. Henry, in them there will not be so much need of labor, since the affairs done at that time were aptly enough distinguished and arranged by the above-praised bishop of Utrecht, Adelbold, an eyewitness of nearly all the matters, so that here I think the Chronicle of Alberic must by no means be heard, when in it alone, the more ancient ones being silent, marvels seem to be feigned rather than truly narrated at the year 1003 concerning the Winds or Winidi, idolatrous peoples subjugated by St. Henry at that time, to whose kings he applies an anecdote of this kind: These peoples Henry made tributary, so that in all the solemnities in which he was crowned, four of their kings carried on their shoulders, by two poles inserted through four rings, to the kitchen the cauldron in which the meats were seasoned. Let the credit rest with the author. Far sounder are the things which Adelbold diligently commemorates, having accurately embraced all the affairs of the holy Emperor from the death of his predecessor Otto III to the Slavonic war, reviewing the Acts of St. Henry after the first expedition into Italy, which would that, carried to the end of his life with the same method and faith, they had been transmitted to us! This too is to be lamented, that in the preparation for the aforesaid war our fragment fails.

[100] is rightly arranged in the fragment of Adelbold, Hofmann did not consult that source when in his Annals of Bamberg from column 35 he mixed together very many things plainly alien from truth and right chronology, which by the mere comparison with Adelbold's statements are utterly overthrown; equally with the fictitious election of St. Henry by the seven Electors of the Empire, not yet known at that time and even for many years after in Germany, which we here leave to be discussed and refuted by others. A little more accurate is he in reviewing those things which pertain to the most munificent foundation of the church of Bamberg, from column 40, as we shall weigh below at length. We return to Adelbold, in whose narration it is especially to be observed that he contracts into the space of three years, namely the years 1002, 1003, and 1004, the things which others with Ditmar—corrupted, unless I am much mistaken, by the copyists—extend to four, that is, to the year 1005; among whom that first Italian expedition, undertaken by St. Henry, when wretched Pavia was almost reduced to ashes, is wrongly connected to the year 1005, which by Adelbold, the Saxon Chronographer, and the Annals of Hildesheim is most expressly marked in the year 1004, as from their most clear texts it is evidently demonstrated, and the solemnities of the feasts celebrated through the whole first triennium of St. Henry's reign prove it even to the eye, which are likewise drawn from Ditmar himself.

[101] Meanwhile he himself thus begins his sixth book: After the saving birth of the undefiled Virgin, not everywhere to be reconciled with Ditmar, the line of the thousandth number being completed, and in the fifth place of the cardinal order, and at the beginning of its fourth week in the month of February, which is called the purgatorial, a bright morning shone on the age, and Henry by divine grace king, desiring to cleanse the blemish of his predecessors, and to merit for himself eternal pardon, all things pertaining to this being disposed according to his own pleasure, proceeded to his house, where he was always wont to refresh himself bodily, and where with the long-desired nourishment he might a little be refreshed in mind; and, calling to him all the chief men of the kingdom, he gave the bishopric of the holy church of Merseburg to Wigbert his own chaplain. Ditmar proceeds to indicate those things which in chapters 3 and 4 the Anonymous records, fixed to no order, from whose sense the victory won by St. Henry over the Slavs must be set before the restitution of the church of Merseburg, inasmuch as it was made from a most celebrated vow, conceived before that victory, of which it is strange that Ditmar does not mention more clearly, although he seems to allude to it in the three last verses of the elogium given above. And so in that very year 1004, or perhaps the preceding, as others hold, the aforesaid victory was obtained, which that restoration of the church of Merseburg followed. Thus at the said year 1004 speaks Hermann the Contract: King Henry, seeking Italy, subjects it to himself: bursting into Pavia on the very day on which he was crowned, he subdued it with sword and fire: whence, returning into Saxony, he subjugated Bohemia and Boleslaus, duke of the Slavs, with the whole nation.

[102] I would not dissemble that that whole narration in chapter 4, adorned by the Anonymous, cloaked with so many marvelous portents, still less with the vulgate Acts. never pleased me, especially on this, a most urgent argument in these circumstances, that Ditmar, an eyewitness and writer of all the matters then done, so solicitously and accurately recording the ruin of his church of Merseburg, the alienation of its goods, and finally its restoration through St. Henry, does not mention those many miracles there heaped up by the writer of the Life, being nowhere wont to involve in silence those things which he judged could conduce to the glory of so distinguished a benefactor of his; so that it must be called like a prodigy, that so illustrious a victory, if it was so won, was passed over by him. To say candidly what I feel; I suspect that the Anonymous, a good man, transferred to St. Henry some things which perhaps pertain to others; or fitted to certain times what does not suit them. Certainly it will never persuade me of the little story of the Saint's merits weighed in the balance, which he has in chapter 28: nor does the other narration of the limping please more, from the Bamberg apograph, chapter 22: all which, to say it most mildly, I judge not so easily to be admitted by sensible and learned men.

[103] I return to Ditmar, in whom after what has already been said there follows a brief winter expedition against the restless Boleslaus, the reception into favor of Henry the rebel, The deeds of the years 1004 and 1005 must be distinguished. and the flight of his brother Bruno to St. Stephen, king of Hungary, his brother-in-law, by whose intercession he was at last received into favor. To these he connects the things done by the Saint at the Clusae and in the rest of Lombardy, and leads him back through Alemannia and Alsace into Saxony, hostile to Boleslaus, whom then he doubtless attacked in war, not however that of which we have already said the Anonymous makes mention in chapter 4. Far better and more fully the praised Ditmar narrates the expedition from page 378. And all these things are most rightly reported by Adelbold and the others cited as done in the year 1004, so that accordingly in Ditmar an error must be acknowledged, however much Baronius and the more recent ones everywhere adhere to him in this part; by which means is removed the inextricable difficulty in aptly distinguishing those things which in those two years 1004 and 1005 were done by St. Henry; for the Saxon Chronographer at the year 1005 has nothing besides the invasion of Poland, in which, alas, he lost many, returning thence with the army, bearing with him the bodies of the dead leaders. The Chronicle of Hildesheim narrates in that year 1005 that the King stayed in the parts of Saxony for the time of Lent, but celebrated Easter at Aachen, to which add what the Life of St. Meinwerk hands down, chapter 2, number 11, page 515, and Schaten from page 372. But whatever besides was done in the year 1005 by St. Henry, this seems certain, that the beginning of the cited sixth book is plainly corrupted, as from Ditmar himself we shall try below to establish.

[104] Bruno the brother reconciled by the aid of his sister Gisela, The Annals or Chronicle of Hildesheim premise at the year 1004: And Bruno, brother of the King (St. Henry), by the intervention of the Lady Gisela his mother, obtained grace, in which manner also speaks the praised Life of St. Meinwerk in the cited place. Rightly these things, I think, are placed in that year, but against the opinion of Adelbold and others, by the intervention of Gisela the mother, which they rather attribute to Gisela the sister, married to St. Stephen, king of Hungary, of whose betrothal the determined year I have hitherto sought in vain among the contemporary writers. There had therefore to be consulted the Ecclesiastical Annals of that kingdom composed by our Melchior Inchofer, praised above, but in which it was not permitted to acquiesce; since there the writer asserts that the marriage was contracted in the year 1005, the twentieth of Stephen's reign, which can by no means agree with the narration of Adelbold and others, so that it must rather be said that that Gisela, the Saint's sister, at least in the year 1004 entered the marriage-bed of St. Stephen. There please more the things which the praised Inchofer adduces to soften the somewhat harder statements of the German writers, again and again inculcating that the aforesaid Gisela was granted to the King of Hungary on no other pacts and conditions than if he, paganism being repudiated, should receive the Christian rites and baptism, whence St. Henry merited the name of Apostle of the Hungarians. Behold the words of Inchofer:

[105] nor likewise was St. Stephen converted by her. Others too have written less considerately; that Stephen, the beauty of Gisela being received through messengers and painters, was captivated, and sought her marriage. Which, however, she spurned, unless, the cult of idols being cast off, he had given his name to Christ. That the King of the Hungarians accepted the condition, while he obtained the most beautiful girl, soon coming with his whole kingdom to the rites of Christ, bore the name of Stephen: but that Henry, because, his sister being handed over, he gave effort to the conversion of the nation, was called the apostle of the Hungarians. To which fable, among others, Sigebert, Albert Krantz, and John Cuspinian seem to have assented; not observing that Stephen, born of parents long since Christian, and called by divine admonition, was far from a pact of this kind, and that Henry freely, out of love of his admired virtue, favored so opportune a marriage, which conduced not a little to the increase of religion in a nation already converted. Although it is not doubtful that to the leading over of many not yet devoted to Christ, the piety and zeal of Gisela and of her brother Henry added great weight, so that on this account both this one can claim the name of Apostle of the Hungarians, and that one of most faithful helper. From this, to note it in passing, and from other passages of the same history, are to be refuted the things which Alberic at the year 1010 dared to attach, base and unspeakable, to this queen Gisela.

[106] To say a last word of the aforesaid two years 1004 and 1005, The first Italian expedition in the year 1004, I would wish those things true which not so long ago Struve in the above-praised Syntagma, to loose the knot to which he saw himself unequal, thus connected in volume 1, page 379: Hence, affairs being composed in Germany, in the year 1004, called by the Italians, he entered their land, and although Harduin well guarded the approaches, he came to Verona; thence advancing to Brescia and Pavia, where, benevolently received by all the people, and in the year 1005 by common consent crowned king of Italy. Hence, the tumult of the people of Pavia stirred up against the Germans being quieted, he returned into Germany. You would say,

that that first expedition undertaken by St. Henry occupied nearly a whole biennium, which nevertheless, by the testimony of Adelbold and Ditmar, was very brief: for the holy Emperor passed the greater week up to Easter at the Clusae, and, matters being accomplished in a swift course, after the coronation and the tumults of Pavia, holy Pentecost being celebrated with pious devotion of mind … keeping the injury inflicted on him by Boleslaus laid up in his mind, he hastens to return home … and on the vigil of St. John (the Baptist) held a colloquy with the Alsatians … After these things the King came to Mainz, and there, with his wonted affection of piety, celebrated the solemnity of the Apostles; thence setting out into Saxony against Boleslaus, as from the whole series of matters it is most clearly given to understand, that first excursion into Lombardy occupied scarcely three whole months from his departure from Bavaria.

[107] Less does that displease which the same Struve says from Sigebert at the year 1005, that, Otto the duke being dead, and the things which followed it. the duchy of Lotharingia was committed to Count Godfrey, son of Godfrey of Ardennes; in which the other writers agree well enough. But what, Sigebert going before, he reports at the year 1010, that the nation of the Hungarians, hitherto given to idolatry, was then first initiated by baptism with its king, which so many others with Hofmann wrongly followed, must altogether be explained to the sense of what was said above. Of the bishopric of Bamberg, at the two immediately following years, a somewhat more accurate inquiry will be instituted. To this properly pertains the synod of Dortmund, of which Ditmar, page 380: from the beginning you will gather almost the rest. There was set also in the place which is called Throsmunini a great synod, where the King, to his fellow-bishops, and all present, complained of very many things fitting for the holy Church, and by their common counsel decreed that these should henceforth be prohibited, and, by an excellent decree of new institution, that the grave burden of his own sins should be relieved, in the year of the Lord's Incarnation 1005, but in the fourth year of the Lord Henry II reigning, on the Nones of July. The names of the bishops, and the things which were there ordained, Leibnitz supplied from our manuscript codex, or rather some one of his copyists, by whose inadvertence it happened that the note of the former edition was left standing, "the decree of the synod of Dortmund is lacking," where the decrees themselves are all immediately premised. Let this be the first period of the Life of St. Henry.

§ XI. The bishopric of Bamberg founded by the holy Henry and Cunegund.

His palmary foundation, Here occurs to us the far most excellent monument of the most holy as well as most munificent Emperor, the erection of the new cathedral church from the foundations and its most rich endowment, to the holy founder himself no small material of cares, troubles, nay even of wars; when from the neighboring bishops of Würzburg and Eichstätt, for determining the bounds of the new diocese, grave difficulties arose, but then from the germane brothers of the most holy Wife hatreds, envies, ambushes, even wars were stirred up, because the most opulent patrimony, nay the very dowry assigned to their sister Cunegund, which they had hoped would return to them, was, prodigally, as they said, squandered for enriching congregations of canons and monks: which, how far they prevailed, we shall not fail to intimate in their places below. But all these things St. Henry's most chaste religion, unshaken piety, and proven fortitude of soul overcame, armed with which virtues he both vindicated the diocese for his church of Bamberg, and the attempts of his ungrateful kinsmen, if not with deserved vengeance, at least with Christian tolerance, repressed. The foundation itself, as the chief argument of his work, the Anonymous writer of the Life embraces in many chapters, but from which, as I have above abundantly set forth, you would draw nothing greatly to the chronological series, so that these things must be drawn out and composed from elsewhere.

[109] freed from the Flemish war and others, The order of matters in Ditmar demands that after the synod of Dortmund, of which we have already said enough in the preceding paragraph, the rest of the year be understood to have been spent in warlike efforts against Boleslaus, among which, the machinations of Baldwin, count of Flanders, being learned, which Ditmar describes on page 383, he turned his arms in the immediately following year 1006, as Sigebert testifies, against him, where the things done in the two years 1006 and 1007 Ditmar there connects together, resuming again on the same page those which pertain to the said year 1006. James Meyer in the Annals of Flanders diligently and accurately described what in that Flemish war, not always with the same success, was attempted by St. Henry against our count Baldwin, its occasion being explained and several other things curious enough, which are not found elsewhere so distinctly unfolded: him you may see at the years 1005, 1006, and 1007; for us it is enough to have recalled the several things to their proper reckonings, to which Mabillon here helps us, page 185, when from a diploma of the year 1006 he shows that in that very year a colloquy was held between St. Henry and Robert, king of France, by which their somewhat shaken friendship was renewed. Let the same Mabillon be seen, page 188, numbers 88 and 89, recording the King's placitum for the Italian monasteries.

[110] he undertakes the bishopric of Bamberg We follow Ditmar again, in whom, these parts being then pacified, a general council is set at Frankfurt by the King, in which the long-before-meditated institution of the bishopric of Bamberg and various difficulties agitated in that council are obvious enough to anyone: this is here especially inquired, whether all these things were done in the year 1006 or 1007, in which I find the authors, as also in the first Italian war of the Saint, greatly disagreeing, Ditmar not sufficiently chronologically distinguishing his matters. Baronius thus begins the year 1006: In the year of Christ the Redeemer 1006, the fourth Indiction, is celebrated in Germany the synod of Frankfurt, in which among other things it was there treated of the church of Bamberg to be erected into an episcopal chair. Ditmar treats of it at length, etc. Against this Pagi at the same year opposes the letters of Pope John recited in volume 9 of the Councils, at the end of which is read: Written by the hand of Peter the notary and scriniarius of the Holy Roman Church in the month of June, the fifth Indiction: that is, he says, in the year of Christ 1007. Which privilege a great number of Bishops in the synod held at Frankfurt unanimously approved, and corroborated with their subscriptions, as at the end of the praised Apostolic rescript it is to be read. Wherefore he subjoins, That council was gathered not this year, as Baronius thought, but the following, etc.

[111] Not ill in some part did Pagi correct Baronius, in another no less himself to be corrected, in the year 1006, as Ditmar rightly noted. since both seem not to have sufficiently attended to all the things treated over a longer time on occasion of that bishopric; the first occasion of the disturbance being taken, unless I am much mistaken, from Ditmar, who confounded into one and the same year, in a way, the things which must most certainly be distributed into two different ones. Some synod of Frankfurt the praised Baronius rightly marked in the year 1006, inasmuch as one which in that year Ditmar describes accurately enough, deservedly extolling that admirable submission of holy Henry toward the Fathers of the council, as one who prostrated himself at their feet, and performed other things with equal humility, which we have said are obvious there to the reader: in this Baronius failed, that he passed over the other synod, to which the former can be called as it were preparatory. Pagi in turn, from the alleged diploma of Pope John, fought not ill for the synod of the year 1007, but wrongly accuses Baronius; as if all things were composed in the same year, which occurred to be explained for the erection of the aforesaid bishopric. Let the proverb here avail, if anywhere: Distinguish the times, and you will make the scriptures agree, which Labbe exhibits to us in the cited volume 9 of the Councils: the exact distinction of matters alone will elucidate and perhaps settle the whole controversy:

[112] Three instruments are there reported in this order: In the first place, the Council of Frankfurt concerning the church of Bamberg to be erected into an episcopal chair, confounding the deeds of two years. celebrated in the year of the Lord 1006 in the time of Pope John XVII, which is wholly taken from Ditmar. The other instrument is placed out of its place, nor bears its true title: The Acts of the same Council of Frankfurt from the archive of the church of Bamberg. The diploma of Pope John XVII which follows, according to the just series of matters, seems to have had to be placed in the second place, from which here the right order would be made. St. Henry had hoped that Henry, bishop of Würzburg, would be softened by him, so that, some exchange being made, he would suffer a part to be torn from his diocese, which would be assigned to Bamberg: but this man had set other conditions by no means pleasing to the Saint, and, lest he be compelled to come to the appointed synod, had fled elsewhere, to Cologne, I suppose, to St. Heribert, so that in his absence all things were done which Ditmar there commemorates, and from which it is manifestly given to understand that in that first Council this was especially done, that, notwithstanding the tergiversation of Henry of Würzburg, the church of Bamberg should be erected into a cathedral, whose pastoral care should be committed by the King to Eberhard, then Chancellor, which he obtained from the Council, Tagmo going before, and all present then affirming his discourse and subscribing: yet so that the ordination of Eberhard, which is there subjoined by Ditmar, must be deferred to the following year.

[113] The matter was begun in the said year 1006, Let the discourse of the holy Emperor himself be heard: For this I implore the most serene piety of your own selves (the Fathers of the whole synod), lest the absence of him (Henry of Würzburg), who wished to obtain through me what it was not permitted me to grant him, be able to impede the purpose of my will: since in his staff, the sign of mutual confirmation, it grows clear that he fled not for the Lord's sake, but for the grief of a dignity by no means to be obtained. Let it move the hearts of all present, that through his ambition he presumed, with a trifle-bearing legation, to annul the increase of the holy mother Church … But if ever the bishop deigns to come and to undertake the promises, he will without doubt find me ready for all that seems good to you. There follows the protestation made in the name of Bishop Henry: Such addresses being finished, Berniger, chaplain of the prelate Henry of Würzburg, rose: he testifies that for fear of the King his senior did not come hither, and that he never approved that any detriment be done to the church committed to him by God, and beseeches all present, by the love of Christ, not to suffer such things to be done in his absence, as a future example to him. His privileges are there recited in a loud voice. But these, we have already said, stood in no way in the way, that the holy King should not obtain his vows: whence afterward the prelate Henry, by the aid of his confrere Heribert, acquired the King's grace and a fulfillment pleasing to himself.

[114] transacted at Rome the following year, All these things must have been transacted either at the end of the year 1006, or at the beginning of the year 1007, when the most glorious king Henry, possessed of his vow … directed two of his chaplains, namely Alberic and Louis, the letters of Henry, bishop of Würzburg, being added, all the way to Rome, that here the things well begun might advance for the better by Roman authority. These things the Anonymous narrates at length in the Life, chapter 10, and the Bamberg instrument, which can properly be called a report of the matter accomplished, in which is set forth rather the true substance of the acts than the series of times; which I judge must be conceived in this manner:

The controversies between St. Henry and the prelate of Würzburg being composed, the aforesaid legates were sent to Rome, as the Pontiff testifies: For which reason Henry II the most glorious king directed his messengers to us, who should tell us all these things, and interpellate us for confirming this see. Let the rest of the Pontifical Bull be read, from which it is clear that they were graciously heard, and the whole matter corroborated by the authority of Pope John; but the diploma was expedited by the hand of Peter the notary and scriniarius of the Holy Roman Church in the month of June, the fifth Indiction, and so in the year 1007, in which at last that synod of Frankfurt must have been held, of which we have said the Bamberg instrument makes mention:

[115] In the year of the Lord's Incarnation 1007, the fifth Indiction, on the Kalends of November, and then confirmed in the same: the most pious and most serene Henry II reigning, in the sixth year of his reign, for the state and increase of the holy mother Church, in the place called Frankfurt, a great synod was held and celebrated; not now, as the author of the writing seems to intimate, to treat of the erection of the bishopric of Bamberg, but, what the Anonymous observed preposterously in chapter 12, that this privilege of the Apostolic See might be received with due veneration. Thus has the clause in Labbe: Which privilege indeed the venerable Fathers in the aforesaid synod held at Frankfurt, sitting in general council, with the highest veneration, receiving it by reading, and obeying the Apostolic authority, with devout minds approved by subscribing, and in common corroborated. There follow the names of thirty-five bishops, among whom I suspect Henry of Würzburg was omitted, who would complete the thirty-sixth number, as many bishops as the Legend, in the cited chapter 12, pronounces were present at that council. And in that order I judge recalled to their just reckonings the things which were done and transacted for the foundation and confirmation of the see of Bamberg, and which, if they had been observed by Pagi the younger, in the Breviary of the Roman Pontiffs, volume 2, page 285, the Bamberg instrument, of which we have already said enough, was not to be accused of falsity; and from which chapter 10 of the Anonymous seems taken, or vice versa.

[116] Thus I judge can be reconciled the things which otherwise are most entangled, the Anonymous always faltering in chronological matters. by what reasoning the opposed opinions are reconciled. He indeed here acknowledges two synods, but while he will have the first to be that of which the Bamberg instrument treats, it is necessary that the preparatory synod, in which St. Henry won his suit against the bishop of Würzburg, was held in the same year 1007 about the Kalends of November, in which it is already supposed that from the month of June the confirmation of that bishopric was obtained from Pope John, which how they can be combined, I altogether do not see. At length of this matter, almost after our norm, Hofmann treats from column 40, but this knot I know not whether he studiously passed over untouched: rightly marking the ordination of Eberhard in the year 1007, whatever Ditmar connects in one stretch and inserts all into the synod of the year 1006, by which reasoning we have said the matters were confused by him: for that a consecration of this kind demanded a previous confirmation of that bishopric by the Pontiff, I plainly judge to be in confession; meanwhile I shall easily suffer a more distinct solution to be brought by another. Moreover the things which for the opulent endowment and splendor of the so often mentioned church of Bamberg were contributed by the Saint, Hofmann reviews not carelessly, column 43; to whose credit I commit the rest, which of its officials and of the Electors of the empire he laboriously heaped up outside our matter.

§ XII. The continuation, from the established church of Bamberg to the crown of the empire received at Rome from Pope Benedict VIII.

I begin this paragraph from the solution of another most intricate knot, from which I lately said that the copies of the Chronicle of Ditmar, both manuscript and printed, The error of Ditmar in marking the year 1005, must be convicted of open error, in the capital point there touched, that the deeds of St. Henry, by Adelbold, the Saxon Chronographer, the Annals of Hildesheim, and other ancient ones most rightly connected to the year 1004, are by Ditmar there at the beginning of the sixth book recalled to the later year 1005 in a longer phrase indeed but in most express terms: how this is demonstrated from Ditmar's own Chronicle, even a single example, that I may not here weigh the rest, will clearly establish. The praised Saxon Chronographer, with other ancient and more recent writers everywhere, none, that I know, gainsaying, refers the death of Wigbert, bishop of Merseburg, and the succession of Ditmar himself, to the year 1009. His words are: Wibert, bishop of Merseburg, died, whom Thietmar succeeded. But Ditmar himself, page 385, thus has: This venerable man (Wigbert or Wicbert) sat in the episcopate five years and six weeks and five days: often having piteously performed confession, and, remission being received from the bishops Wigo and Henry, visiting him in his extremity, on the ninth of the Kalends of April, the third feria, at Merseburg from this light to Christ, as I hope, happily migrated.

[118] is disclosed from his own words. With these compare what we have recited from him in paragraph 10, number 101, where he expressly asserts that at the beginning of the fourth week in February (St. Henry) gave the bishopric of the holy church of Merseburg to Wigbert his own chaplain, and you will freely conclude that Wigbert could not have ascended that chair in the year 1005, if he held it for five whole years, six weeks, and five days, and so that its beginnings must altogether be drawn back to the month of February of the former year 1004. But that no doubt may remain in this matter, Ditmar himself again most openly establishes it, page 422, near the end, in these words: This year in which I entitled this book (he entitled it in the year 1018), the fortieth of my birth or a little more, but in the month of April and on the fifth of the Kalends of May, the tenth year of my ordination entered; and so the ninth was completed, begun in that very month of April, after, on the ninth of the Kalends of April, or March 23, the aforesaid Wigbert had migrated from this life nine years before, from which, by the same thread of succession ascending, it again openly follows that Wigbert died in the year 1009, and was ordained a whole quinquennium before, in the year 1004; and what at last is concluded thence, that the sixth book of Ditmar was ill, to use his own term, entitled with that year 1005. These things being thus posited, let us pursue the series of times prefixed to us.

[119] The vision "After SIX" wrongly connected to the year 1007. To the year 1007 or 1008 is everywhere referred the vision offered to St. Henry at Regensburg at the sepulcher of St. Wolfgang, of which the Anonymous, chapter 2, and in which his once instructor in manners seemed to stand by him, and to address him in these words: Look diligently at the letters written on the wall which is beside my tomb. But there was there, as it seemed, written only "After SIX." We do not deny that in that year 1007, by the testimony of the Saxon Chronographer, and Ditmar himself, if he speaks consistently, St. Henry celebrated the Lord's resurrection in that city, at which time he could have understood the celebrated prophecy: but the good Anonymous here wrongly arranged his matters, who would better have looked to the kingdom itself, than to the crown of the empire; for to receive this was free to Henry, when he willed. For the rest, however you take the prophecy, in the Life itself it is set forth enough, and proved according to the exigency of the matter, so that here the merely negative argument cannot come into use, by which Leibnitz and others dared to impugn the perpetual virginity of both spouses SS. Henry and Cunegund preserved in matrimony, because Ditmar or other contemporaries do not mention that matter expressly enough: but we judge it already sufficiently vindicated. That Ditmar was ignorant of the aforesaid vision, is no wonder, one otherwise by no means about to be silent of it, who narrates that a similar one happened elsewhere, nor at all abhors from revelations of this kind, as from page 387 alone you will abundantly perceive.

[120] To the year 1008 pertains the war of Metz or Trier, of which thus at this year the Saxon Chronographer: The tumults of Metz by the brothers of St. Cunegund, Adalbero the cleric, the queen's brother, made the king's adversary, stirred up many abominations against all law and right; he appropriated Trier to himself with his followers, and thus departed. Which when the King had learned, at once gathering his forces he came, besieged in the Palace the Lotharingians resisting him, making there sixteen weeks. The cause of the war Ditmar records, page 384: But the King, when he heard this, not unmindful of the former matter, despised, in his germane Theodoric, a constitution not premeditated, his beloved wife, and his other intimates, solicitous about obtaining that same bishopric, and gave the same to Meingaud, chamberlain of the archbishop Willigis … On account of this the fury of the crafty generation is kindled; where this Ditmar, and elsewhere more often, intimates the hatred of the ungrateful brothers of St. Cunegund toward St. Henry, because he seemed profuse to the churches, and especially to Bamberg; too religiously scattering those things which they greedily gaped after, so that from Henry, the other brother, the duchy of Bavaria had to be taken away, which nevertheless he afterward received with the holy King's grace. Here can be attached what Alberic noted at that year, that the holy Emperor, ever and everywhere munificent to churches, gave Juvigny near Liège to Henry, bishop of Verdun.

[121] Nor indeed can here be passed over the most celebrated monastery of the Mount of the monks near Bamberg, and the foundation of the Mount of the monks. of which we have spoken at length in the Life of St. Otto, in this same year founded by the holy Emperor and his consort St. Cunegund, Countess Palatine and Empress, in honor of St. Michael the Archangel, almost together with the very bishopric of Bamberg, says Bruschius On the Monasteries, page 87; adding the reason of the foundation, that to the Saint, once praying more devoutly in a certain more secret chapel, appeared Michael the archangel, who, touching the King's thigh (whence he is read to have been made lame, who before had walked upright), and holding out to him the Gospel codex to be kissed, consoled him in these words: Fear not, elect of God, rise quickly, and receive this sign of peace divinely transmitted to you, and go on vigorously to propagate the worship of God. Afterward, to him returning from Apulia into Germany (the war being there happily finished), and lying sick of the stone at the monastery of Cassino, etc. He will sweat abundantly who aptly composes all these things of Bruschius with the beginnings of that monastery just marked. Of the limping of St. Henry and its more probable cause enough has already been said: this indeed cannot be controverted, that the most liberal Emperor enriched the monastery dear to himself with many estates and broad domains, all which he confirmed by a splendid diploma in the year 1015, as you may see in the same Bruschius, at the cited page verso.

[122] 1009. The King celebrated the Nativity of Christ at Salzburg, but Easter at Augsburg, are the words of the Annals of Hildesheim. In the year 1009 calamities and the Saint's excellent deeds: The Saxon Chronographer is wholly engaged in describing the calamities of that year; namely the unusual overflowing of the waters, drops of blood, which on Palm Sunday dripped upon men's garments; of the obscured sun, and unusual fires, all which grave pestilence and mortality followed. For the rest, those things being passed over which pertain to St. Henry, he accurately notes the succession of Ditmar into the bishopric of Merseburg, of which we have just now spoken, to whom he notes also the church of Paderborn

could have added the appointment of St. Meinwerk, which in the said Annals of Hildesheim and in his Life is described enough, in which too you have for this year those things which by St. Henry were done excellently and with royal largess. Ditmar, page 388, hands down that the King tested the various minds of the westerns, and, lest they be moved as usual, tried to calm them, inasmuch as he shows that his perpetual care was to do good to all his subjects of whatever sex and order, and, fear being removed, to hasten to the crown of unfailing honor, to seize which, laboring especially in his journeys and other necessities, he made his friends his enemies, justly hating them: which is to say, that he suffered persecutions on account of the justice he administered. Other donations of this year see in Gretser, pages 69 and 71, to which the Chronicle of the anonymous monk of Schuttern, published by the abbot John Frederick Schannat, in the first collection of his Literary Vintage, recently published, adds others, which in that work is reviewed fourth in order.

[123] likewise in the years 1010 and 1011. The year 1010 the Saxon Chronographer thus describes: King Henry, gathering his forces for an expedition, about to seek Boleslaus of Poland, but by no means about to reach whither his will led, a grave sickness coming upon him, returns midway on the road … Theodoric, bishop of Metz, grieving that the dowry and patrimony of queen Cunegund, who was his sister, was assigned by the King to the church of Bamberg, rebels against him. These same things Ditmar deduces a little more lamentably, page 388, mixing and transposing some things, which I could wish a little more accurately distinguished; for unless I am much mistaken, the war against Boleslaus, which on the following page 389 he pursues, should there have been set before the other Moselle expedition, which lasted up to the year 1011, of which at the said year 1011 the Saxon Chronographer thus speaks: The King besieged the city of Metz and the aforesaid bishop Theodoric so long, until, justice mediating, peace was agreed between them. Nor yet would I deny that those various excursions could have been resumed more than once; for near the end of the whole narration, page 390, Ditmar thus has: The King again visited the western regions, and taming the wave-wandering minds of the inhabitants with the bridle of wisdom, celebrated the Nativity of the Lord with festive joy at Palthi, all which could by no means have happened in the year 1010, but at least mark the end of the year 1011, which the dedication of the church of Bamberg soon follows. To the year 1010 recall the restoration of the monastery of St. Mary at Regensburg, of which Mabillon treats, page 218, number 52.

[124] In the year 1012 the dedication of the church of Bamberg, Moreover that most celebrated dedication happened not in the year 1011, as several with Baronius mark, but in the year 1012, the Saxon Chronographer, the Annals of Hildesheim, and other ancient ones with Hofmann prove, whatever the brief Chronicle of Würzburg in Baluze opposes to this. But the ignorance of Struve in our matters is to be noted, who, after he says on page 384 that the foundation of the bishopric of Bamberg was wrongly confirmed by Pope John XXII, a little after more ineptly subjoins: This bishopric also, in the presence of Pope Benedict VIII, the construction of the greater church being accomplished, in the year 1012 at last was consecrated. He could have been taught better, if he had attended a little to the words of Ditmar which he recites. Thus speaks J. B. S. at the said page 390: The greater church in the city of Bamberg being accomplished, since it was the King's birthday, and he now began his 35th, on the second of the Nones of May all the chief men are gathered there for the dedication of that hall, and this bride of Christ is dedicated by the hands of John, Patriarch of Aquileia, and of more than thirty other bishops. The Chronographer adds that it was consecrated by the ministry of 36 bishops, with whom agree the Annals of Hildesheim: but in all these, not a word whence one might gather that Pope Benedict was present at that dedication, who more probably was not yet elected while that ceremony was performed: but whether he came into Germany in that year, we shall try to explore below.

[125] Ditmar subjoins: After these things a great synod is here held, and there a synod. in which Gevehard, prelate of the church of Regensburg, is accused by his own archbishop, and Theodoric, prelate of the church of Metz, is rebuked by the king, because by his letter he unjustly accused this man before the Pope: but all these and many other things were finished by prudent counsel … All the useful matters in Eastern Francia being completed, the King revisited the city of Merseburg, and there celebrates the holy solemnity of Pentecost, and in the early morning of the Lord's day, on which the holy Spirit filled the Apostles, the archbishop Tagmo began to fall sick, who a little after, on the fifth of the Ides of June, did not die, says the same Ditmar, but went gladly to Christ, whom he always loved. All these things I wished here set forth under one view, that it may more manifestly appear that the dedication of the church of Bamberg happened in the year 1012 asserted by us, in which it is certain that Tagmo died, the Saxon Chronographer and the Annals of Hildesheim being again witnesses; which is especially to be observed, that another error of Ditmar may be shown, who just now was saying that St. Henry celebrated the Nativity of the Lord at Palthi or Palithi immediately before the consecration of the church of Bamberg, whereas the cited Annals more distinctly record that the Saint celebrated two other intermediate Nativities of the Lord, from which the year is begun, namely in the year 1011 at Frankenavord, and in 1012 at Thornburg, in which the aforesaid dedication is truly there marked.

[126] From these things it again appears, what I have said above more than once, The deeds of the year 1013, that in arranging the times the Chronicle of Ditmar must be used most cautiously. For the rest, the other labors of the holy Emperor in composing the affairs of the empire, all whose parts, surveying them yearly, he could not be ignorant of, and solicitously spent in reconciling peace with the Slavs and other enemies, the so often praised Ditmar records more fully through the whole rest of the sixth book, where on page 397 he enters the year 1013, in which Henry celebrated Epiphany at Alstidi, the Purification of the holy Mother of God at Magdeburg, but the Paschal feast with Meinwerk, very familiar to him, at Paderborn with worthy veneration performed, but Pentecost with us, namely at Merseburg: on whose vigil Boleslaus, with the security of the hostages left with him, came and is most honorably received; so that Henry wished to render all things safe on that side before he entered upon the meditated Italian journey, for which at that time matters were being disposed. That year was not much propitious to the people of Fulda, for in it the abbot Bronhag is deposed, and then this monastery, the confreres widely departing, is changed from its former state: which things a little more harshly, at the said year 1013, are expressed by the Saxon Chronographer, in these words: The King, depraved by the counsel of fools, wondrously plundered the goods of the monastery of Fulda, etc. But let these things be seen more mildly explained by Mabillon, page 252, from number 88.

[127] where it is inquired whether Pope Benedict VIII Ditmar continues: But the King, going to the western regions, disposed his journey into Lombardy, and again returned to us; and thence departing on the eleventh of the Kalends of October, through the borders of the Bavarians and Swabians, hastened to the place which is called [*]. Hither the army flows together from every quarter, and hence to Rome the King came without any scruple, the queen accompanying. There follow the new crimes of Boleslaus, and the secret machinations against St. Henry, which nevertheless in no way impeded him from reducing to order the Lombards rebellious to him, and at last from being distinguished in the imperial City with the crown. But to these must be set before, if they pertain anywhere, the things which near the end of the sixth book, plainly doing something else, Ditmar interposes, page 399, concerning the coming, as some understand, of Benedict VIII into Germany, on account of the intrusion, as they think, of a certain Gregory. Hear him: For Pope Benedict prevailed over a certain Gregory in the election. On account of this this one (it is asked, who?) came at the Nativity of the Lord to Palithi with all apostolic apparatus, making known his expulsion to all with lamentation. From these things Baronius gathered at the year 1012, that Benedict, expelled from Rome by Gregory, fled into Germany to St. Henry, to implore his aid; in which all the more recent ones follow him with Francis Pagi most recently in his Breviary of the Pontiffs, volume 2, page 291, although he rightly observes that not one of the ancient German writers mentions that expulsion of Benedict, or the schism arisen on that cause.

[128] came into Germany at that time: Nor is that indeed a wonder, for unless I am most vehemently mistaken, the most eminent Annalist did not rightly grasp the sense of Ditmar; to say nothing now of the whole matter of any schism after the death of Pope Sergius IV, wrongly connected to the year 1012, which seems to be referred to the following 1013, whose beginning (beginning from the Nativity of the Lord) St. Henry celebrated at Palithi. You will note therefore that in that place plainly all other things are treated by Ditmar, pertaining to his own church, and there plainly in passing that matter is insinuated, which certainly deserved to be otherwise explained, if Benedict himself, the legitimate Pope, had set out into Germany; which doubtless the Saxon Chronographer, in many things the contractor of Ditmar, and the Annals of Hildesheim, and others equal or immediately following, would not have been silent about. That I may set forth my mind, turn the words of Ditmar as long and in what manner you will, unroll all the rest, whether preceding or following, that you may beat out even a word by which he intimates that the holy Emperor ought to take up the parts of Benedict, or to patronize or aid him in anything; or afterward to have gone to Rome, that he might in any way restore him to the See. However obscurely you judge Ditmar spoke, either he said nothing, or he indicated enough, by "this one" (iste), that not Benedict but Gregory was the fugitive THAT ONE (istum), over whom Benedict prevailed, inasmuch as beyond the other predecessors he especially domineered. And indeed the most well-known power at that time of the counts of Tusculum could most easily prevail even by arms against a man of lesser note, Gregory, who, compelled to implore external aids, yet was not heard by the Saint.

[129] To say the truth, Ditmar there treats not of the election of the Pontiff or of a schism arisen on that cause, which does not seem probable. but weighs especially those things which the Roman Pontiffs and St. Henry emulously contributed to the increase and splendor of the Church; behold the last words with which he concludes the sixth book: For king Henry augmented our church with many benefits, especially with divine apparatus, and of all the courts which he had in Thuringia and Saxony, he handed over to us two households. He gave a Gospel adorned with gold and an ivory tablet, and a golden and gemmed chalice with a paten and tube; likewise two crosses and copes made of silver, and a great chalice of the same metal, with paten and tube likewise. Whatever in the estates had been neglected by my predecessors, he had renewed by decree; so that he may thus deserve to be called not only the restorer but also the founder of this church, as also of that of Paderborn, which in this same year 1013, endowed with an opulent estate besides other things, while he lay sick at Werl, he heaped with several other benefits; and to St. Bernward, bishop of Hildesheim, he conferred a whole county with his wonted largess, of which donations

our Schaten reports the instruments from page 402. You would say that the holy Emperor wished by so many pious largesses to obtain from God a prosperous Italian journey. From here we shall begin another period of his life, nay the epoch of his empire.

§ XIII. The coronation of St. Henry at Rome, and the things which followed it, up to the coming of Pope Benedict VIII into Germany.

Ditmar thus begins his seventh book: Thirteen years having run from the Lord's incarnation after the fullness of the thousandth number, In the year 1014 crowned at Rome and in the second month of the following year, and the third week, but in the thirteenth year of his reign, and on the Lord's day, on the sixth of the Kalends (read the sixteenth of the Kalends, under the dominical letter C) of March, Henry by the grace of God the renowned king, surrounded by twelve Senators, of whom six shaven of beard, the others with long beards, mystically walked with staffs, with his beloved wife Cunegund came to the church of St. Peter, the Pope awaiting, and before he was brought in, being asked by him whether he wished to be a faithful patron and defender of the Roman Church, but to him and his successors in all things faithful, answered with a devout profession; and then received from him the unction and crown with his consort. But the former crown he ordered to be hung over the altar of the Prince of the Apostles. On the same day the Pope made them a copious supper at the Lateran. What tumults, moreover, eight days after arose at Rome, and by whom they were stirred, it is not of this place to describe: in compendium the Saxon Chronographer took his account thence, leading the Emperor back to Pavia at the Resurrection of the Lord, to which the Chronicle of Cassino, book 2, chapter 31, fixes the very Roman coronation, which has already been refuted by us elsewhere. At Pavia therefore, the minds of the Lombards being confirmed in some way, he returned into Saxony: then of the monks of Corvey those things are added which, as also the controversies of the people of Fulda with the Saint, I prefer to be read in Mabillon in the Annals of the Benedictines, than to be here recited more laboriously by me.

[131] To this pertains more nearly what Rodulph Glaber narrates, in book 1, chapter 5 of his history, concerning the golden apple or orb, surrounded with precious gems, and adorned with a golden cross rising above, which as a symbol of worldly power Pope Benedict offered to St. Henry, he is said to have sent a golden orb to Cluny, but he forthwith sent it to the monastery of Cluny in Gaul, which even at that time was held the most religious of the rest, to which he had also conferred very many other gifts of ornaments, says the praised Glaber in the same place. But if the things are true which the Legend hands down in chapter 26, there was no need of that sending, since, as will be seen in the Life, the holy Emperor himself went to Cluny, and offered not only the orb, but a golden crown; nay also several other things of which both Lives of St. Odilo, published by our predecessors on January 1, make mention: the first indeed on pages 18 and 26, but the later at numbers 6 and 21. Of that pilgrimage Ditmar, the Saxon Chronographer, and other equals record nothing, but from the Life of St. Meinwerk Mabillon gathered it not incongruously, Annals, book 55, page 241, where I do not see why he refers to the year 1015 things which most probably, if they were done at that time, pertain to the year 1014; namely when he made his passage through Burgundy into Alsace, and thence through Liège and Trier, as the Anonymous has in the cited chapter.

[132] nay to have gone thither with a few intimates. Worthy to be reported are the things which Mabillon there hands down: The anonymous author, who wrote the book on the deeds of blessed Meinwerk of Paderborn, not obscurely signifies that the Emperor Henry, on his return from the city of Rome after his coronation, with the Lord Meinwerk the bishop and a few intimates, turned aside to the monastery of Cluny, most noted for the fervor of its religion and the situation of the place, being led perhaps by Odilo the abbot, who had accompanied him on that journey; and by sight proved those things which he had received by report concerning that sacred monastery: and then offered a most precious golden crown at the Mass which is called Of the Chair of St. Peter, and, the fraternity of the monks being humbly sought and received, commended himself to the prayers of all the brethren. These and more things, of other benefits conferred on the same monastery by the Saint, and of the monks led thence for founding the monastery of Abdinghof, see at June 5, chapter 4, number 26, page 521: these have led us a little farther from the things which after the coronation the newly inaugurated Augustus granted to the Roman Church itself, and which you have explained in Pagi's Breviary from page 293: to which add the other placita of the most liberal Caesar in the praised Mabillon, pages 237 and 239; and lastly those which for the beloved church of Bamberg Hofmann enumerates, column 49.

[133] Here also is to be referred the bishopric of Bobbio Nor indeed are the things to be passed over which Ditmar has, to whom I return again, concerning the bishopric of Bobbio instituted by St. Henry before he left Italy. In these parts, he says, the Caesar built a bishopric, which was the third ornament of his devout work, in the city of Bobbio, where the holy worshipers of Christ and renowned confessors Columban and Attala rest bodily, by the common counsel and license of the fellow-provincial bishops; because the highest necessity, and that which excels it, the charity of Christ, instigated him to this. Here with the greatest prosperity and glory he surmounts the Alpine difficulties, and reached the serenities of our region, because the qualities of the air and of the inhabitants do not accord with our parts. I pass over what Ditmar here more odiously twists against the Lombards and others; let it be enough to finish this year 1014 with him and to begin the other, in these words: But the Emperor, the Alps being crossed, and the other adjacent provinces being traversed in ruling, celebrated the Nativity of the Lord at Palithi, and after these things, coming to Merseburg, made known to his faithful the fidelity and aid of Boleslaus, and unanimously demands that he be summoned by them to excuse himself, or to amend the alleged matter. And these things are rightly arranged in that manner, and aptly connected to their years, which by some are not a little disturbed, being confused and mixed with others.

[134] In the number of these must be placed here the author of the Life of St. Meinwerk, not likewise the war in Apulia. who in chapter 4, number 22, recording that St. Henry, all things being subjected and the cities which had tried to rebel reduced to surrender, celebrated the next Nativity of the Lord at Pavia, thence leads him into Apulia; over which, subdued, he had set Ismahel: then to Monte Cassino, where he was freed from the stone; and at last, number 23, says that he entered Rome with the Lady Cunegund with great triumph, where, graciously and honorably received by blessed Pope Benedict … with solemn benediction, with the inestimable exultation of all the people, he was consecrated Caesar and Emperor. Namely here are confused the two Italian expeditions of St. Henry, that is, this one, in which the coronation alone was accomplished in a short time, and the other, to be explained a little more fully below: which the writer would easily have observed, if he had marked the day of the coronation, namely February 14, more expressly; for who would easily conceive that St. Henry celebrated the Nativity of the Lord at Pavia, thence subjugated Apulia, and lay sick at Monte Cassino, meanwhile reaching Rome in time enough to undertake the imperial inauguration on the said day, February 14? These things are not aptly enough divided to their times, which also Hofmann all falsely recalled hither, column 50, of whom I shall more easily admit those which he reports there, number 79; and then in the following one, of the controversies composed at these times with Gundekar of Eichstätt concerning the bounds of the church of Bamberg.

[135] After the words of Ditmar just cited, other things are interposed, The deeds of the year 1015, which could somewhat disturb the series of times, unless from the distinct mark set on page 402 it were clear that the holy Emperor celebrated Easter at Merseburg in the year 1015, in which the vigil of the Resurrection fell on the fifth of the Ides of April, expressly marked by him; Easter falling on the fourth of the Ides, or the tenth day of the same month: but on the Lord's Supper Ditmar says that he, unworthy, blessed the chrism in his presence. Thus for that year the Saxon Chronographer: The Emperor Henry, keeping Palm Sunday at Walbeck, bound to himself by oaths the messengers from Italy, and departing thence, performed the Paschal feast at Merseburg, where he loses with Boleslaus all the gifts which he had sent him, together with his grace, when he rendered him hostile by a proud legation. These pave the way to the repeated excursions and wars more rarely interrupted with Boleslaus then sharply waged, in which it was fought with various success, as there and in Ditmar can be read more fully; since they no more pertain to our design than the again recurring, to be deplored, contentions with the monks of Corvey in Ditmar, page 403, to stirring up which that St. Meinwerk, bishop of Paderborn, had some part, Mabillon explored a little more distinctly in the cited Annals at this year, page 242, to which we refer the readers.

[136] The following year 1016 the Chronographer begins: The Emperor performed the Nativity of the Lord at Paderborn with festive joys: and the year 1016. after these things he had set Poppo, son of the marquis Luippold, and provost of the church of Bamberg, over the city of Trier. And when he ought to have been consecrated by Erchenbald, archbishop of Mainz, by command of the Caesar and license of the bishop of Verdun (who is first of these confreres in order), by Theodoric, prelate of Metz, because this ordination ought more justly to be done by himself, he was in vain forbidden it with assiduous acclamation and humble petition: for the Emperor did not hear this man, showing his writings, and forbidding it by ban, and had the unction completed. Add to these the various discords of particular princes soothed either by arms or by amicable composition, and the perpetual incursions of the ever hostile Boleslaus, of which Ditmar up to page 406. To the same year moreover must be fixed the things which he there subjoins concerning the next joy of Palm Sunday completed by the Emperor with Henry, venerable bishop of Würzburg, and the Lord's Supper and Passion, with the Paschal exultation honorably performed at Bamberg, etc. Read what is there added concerning Rudolph, king of Burgundy, the Saint's uncle, handing over his kingdom to him by donation, which two years after, the consent of the nobles being added, was confirmed; likewise other events, even English ones, which there is no leisure to enumerate, Ditmar returns to St. Henry, page 412, thus writing:

[137] In the year 1017 a legation from Pope Benedict, In the year of the Lord's Incarnation 1017, on the Kalends of January, the Emperor, going out from Palithi, where he celebrated the Nativity of the Lord, solemnly performed the Epiphany of the Lord at Alstidi. A little below: Messengers coming hither from Italy return congratulating to their own; those perhaps who had brought from Pope Benedict VIII part of a golden head-ornament, gemmed all over, of the queen of the Saracens, beheaded at Rome, which was reckoned at a thousand pounds, as on the preceding page 411 the same Ditmar had recorded. But the messengers returned congratulating, because the Caesar had granted the aids demanded against the Saracens and Greeks, which however

could be supplied only in the fifth year after. The Emperor's journey to the west, being disposed, was deferred on account of the roughness of the way. The Emperor approves this, which he was asked on the part of Boleslaus; that his princes should come to him, and if he wished to show him any good, he would gladly receive it with their counsel: messengers are sent in turn, and a truce is set. Meanwhile the Emperor celebrates the Purification of the holy Mother of God with us. After these things the bishops and counts came sad on account of the contempt of Boleslaus, deceiving himself, and kindle the Emperor's mind with open legations. There then it is treated of the future expedition. Let there be seen all those several benefits of St. Henry to various churches, from which indeed he knew not how to cease.

[138] the reconciliation of the brothers of St. Cunegund, The King celebrates Palm Sunday at Mainz, and Easter at Ingelheim, and in these parts he never was more honorably and powerfully. And because on account of so great a solemnity the greatest matters could not be finished there, an assembly is set at Aachen, and then there, with the counsel of the archbishop Heribert, he appeased Theodoric, bishop of Metz, and Henry his brother. But queen Cunegund, departing from the Caesar at Frankfurt, when she came to the place which is called Kaufungen, falls sick, and there then promised the Lord that she would make one monastery to his praise. Page 414: But the Emperor, hearing that his consort was better, and had made a vow to the Lord, paid thanks to Christ from his heart. A little below: But the Caesar, going eastward, orders the Empress to come to him in the place which is called Paderborn. Thence both went as far as Magdeburg. Then to other places they went together, until, the Empress and several others having returned, he himself, the Emperor, advanced in troops; namely with an immense army threatening Boleslaus, whom he pursued through nearly all the rest of the year. These things I wished here deduced a little more fully, that it may more manifestly appear how not aptly enough Hofmann judged that most celebrated proof of St. Cunegund by glowing ploughshares should be referred to this year 1017, which seems to have been able to suit another better. The rest see above and at March 3.

[139] As St. Henry willed that no year of his life should be void of largesses worthy of a Caesar, and various donations of that year. so also this one in which we are engaged he rendered illustrious, Ditmar being witness, page 316. His words I recite: On the following Lord's day, that is, the third of the Nones of November, the Caesar gave a certain estate, called Bogalici, which he then acquired from the soldier Hatholt by an exchange pleasing to him, to our confreres serving Christ at Merseburg, and a certain place, purchased for ten talents of silver from Hager, brother of the aforesaid senior, he accommodated to their uses, and ordered to be confirmed by his own decrees. Three churches also, situated at Leipzig and at Olscinzi, and at Gusua, he granted to me. In this spring time he had ordered the same golden altar to be made for the honor of our church, for which I gave six pounds of gold from the cost of our old altar. About the middle of December the Emperor first came to Bamberg, where he restored Henry, once duke of the Bavarians, and then, deposed by his fault for eight years and nearly as many months, to his former honors on the Lord's day; at which time no one would say that Cunegund, sister of that Henry, could have been called to the proof. That I may make the conclusion of the year with Ditmar; I shall add in a word the confirmation by the Saint of the monastery of Kemnade, estates given to the church of Paderborn, and other things of this kind, whose instruments Schaten exhibits from page 422.

[140] To the year 1018 Ditmar gives entrance when on page 418 he says that the Emperor, after a very brief delay, departing from Bamberg, Deeds with Boleslaus in the year 1018; came first to Würzburg, at last to Frankfurt, and there performed the Nativity of the Lord with festive joys. Thence passing to the eighth book, the last both of his life and of his Chronicle, he begins in this manner: In the year of the Lord's Incarnation 1018, the second Indiction, but in the sixteenth year of the Lord Henry Emperor Augustus, but the fourth of his empire, the Circumcision of the Lord and the Theophany were venerably kept in the aforesaid city by him, and afterward, by his command and the assiduous supplication of duke Boleslaus, in a certain city called Bautzen, by the bishops Gero and Arnulph … peace was confirmed by oaths on the third of the Kalends of February, not as it was fitting, but as it then could be done, and, chosen hostages being received, the aforesaid seniors returned. Transactions of this kind repeated more often with Boleslaus did not render constant peace to the empire, as he demonstrates thereafter at length in things which pertain not hither, as neither the abominable superstitions of the gentiles, over which the Caesar is said to have sighed grievously, page 420, where at last he subjoins those things which we lately touched. Now, says Ditmar, I turn from these, and will speak the prosperity of our Emperor lately arisen to him. For his uncle, Rudolph king of the Burgundians, granted to him his crown and scepter with his wife and stepsons and all his nobles, and the confirmation of the oath is repeated, and that was done at Mainz … and on the seventeenth of the Kalends of April a great synod is held at Nijmegen. The rest are to be read in the source.

[141] the benefits conferred on the church of Merseburg, Ditmar, inclining to the end of his work, does not cease to testify his most grateful mind toward the Caesar, on page 422 enumerating other notable benefits conferred by him on his church. But it behooves your piety to know the manifold benevolence of our king and Emperor Henry shown to our church, of which I comprehended some part above, but the greater, because I left it undiscussed, I have now thought it best to write to you. See that by assiduous remembrance he be the renewer of you, and unfailing helper of us, that in those times in which hope is lacking to the wretched, both to the church of Merseburg … And because there is not time to narrate singly the things which, confirmed by his decrees, you will be able to see; these alone I assign, which, lacking authority, I fear will perhaps perish hereafter: part of the holy most victorious cross with the other relics of the Saints, and a golden altar, honorably distinguished with gems, and a golden pyx adorned with precious stones, and a collectarium adorned with his own and also our expenses, with two thuribles and a silver double-vessel, the Caesar with a bountiful hand gave to our church … But because to say enough of his mellifluous piety I by no means suffice; of his conversation, as I proposed, I more studiously pant to explain in order. Which would that they could have been explained by him, who made the end of his life in that year; toward its close, I suppose, for he carried his Chronicle beyond September.

[142] and the other things with which the Chronicle of Ditmar ends. That I may run through the rest pertaining to this year in few words, on page 423 he says that the Emperor, after a long stay at Nijmegen, where some things were excellently ordained, descending, studiously celebrated the solemn days of the Rogations at Aachen … Pentecost at Ingelheim, whence he hastened into Burgundy; but the Empress, the monastic life being ordered at Kaufungen, enthroned her brother, duke Henry, of whom above more than once, at Regensburg. Several things being here interposed, even those which were done by Boleslaus, he at last subjoins these things concerning the Saint: Now let discourse arise for me concerning our Emperor, who, returned from the hateful expedition, the Burgundian I suppose, received nothing of the things promised, but did a little harm to those resisting him. Have the last words: Our Emperor, when he was made certain of all these things, not much favoring, held one colloquy about the commonwealth in the region of Swabia, and soon anxiously descended by the Rhine. For his cooperators and the columns of his kingdom, for the greatest part, alas, fell, and, a heavy hidden weight to him, the simulators of faith strive by secret ambushes through outsiders to resist, that it may not be permitted him to command with fitting liberty, and to lessen in anything their unjust rashness. And that is the end of the Chronicle, with which we too conclude this period of the Life of St. Henry, being about to seek elsewhere the things which will conduce to arranging the remaining years of his life: in which this is especially troublesome, that the Saxon Chronographer here seems to have fused two years into one; whence the disturbance of which it must presently be treated. To the unfailing liberality of the Saint pertain the tables in Schaten from page 438.

§ XIV. The rest of the life of St. Henry up to his happy end in 1024.

Ditmar here altogether failing, more barren will be the things which of the last period of St. Henry's life can be arranged; The correction of the Saxon Chronographer. and this is especially to be lamented, that the Saxon Chronographer, at the very beginning, deviates a whole year from the true chronology, when the things which Ditmar rightly and certainly marked in the year 1018, he himself wrongly reduced to the following 1019, as from his first and last words I shall now make you understand. The Caesar, he says, going from Bamberg, through Würzburg came to Frankfurt, where he performed the Nativity of the Lord in royal manner. Thus he, straying; for that the Circumcision of the Lord too and the Theophany the holy Emperor celebrated at Frankfurt, not in the year 1019 but 1018, from the order and flow of matters, and the most express terms of Ditmar, we have shown in the preceding paragraph; and again, that the often-praised Ditmar made the end both of living and of writing, as in the writers everywhere it is in confession, contrary to which the same Saxon Chronographer, at the year 1019 assigned by him, subjoins at the end: Of pious memory Thietmar, bishop of Merseburg, migrated to Christ. But indeed the whole matter remains safe, if only a transmutation of the years be made, wrongly marked perhaps by the carelessness of the copyists, which must be judged to have flowed from the confused preceding canon, of which we lately made mention.

[144] But there the error does not stop, for proceeding at the same pace, The coming of Pope Benedict VIII into Germany in 1019, the things which pertain to the true year 1019 are placed under the title of the following year 1020, namely the very coming of Pope Benedict VIII to Bamberg to the Caesar, which it is most certain happened in the year 1019, as the Annals of Hildesheim, the brief Chronicle of Würzburg, Hermann the Contract, Lambert of Hersfeld, Marianus Scotus, the Life of St. Meinwerk in the Acts of June 5, page 538, number 82, and the ancient ones everywhere with Hofmann have, whom Baronius rightly followed, against Sigebert, Alberic, and a few others, not however lacking their followers. Meanwhile the things which before the most august meeting were done by the Caesar in that year against Bernard, duke of Saxony, our Schaten sets forth from the Life of St. Meinwerk, chapter 11, number 81, where again, nay through that whole Legend, can be observed the most inclined beneficence of the Empress toward the church of Paderborn, shown by the praised Schaten from the diplomas. For the rest, we place beyond controversy that Pope Benedict was received at Bamberg by St. Henry in the often-said year 1019, whose entrance and solemn acts the Legend describes, chapter 23, again chronologically unhappy, in that it sets before the coming of Pope Benedict into Germany the last excursion of the Saint into Italy, since it preceded it by nearly a whole triennium, as from what follows will manifestly appear. But the things which in that Life are recorded are not here to be described by us; some of them, here and there, you will find explained in Hofmann, column 54.

[145] Thus in few words the Saxon Chronographer: The Lord Pope Benedict with the Emperor Henry is reported to have celebrated the Lord's Supper, then a new Flemish war, and the very Paschal feast at Bamberg with fitting ministry, and there, honored by the due rite of the services of the Emperor and princes, and gifted with a manifold abundance of wealth, revisited Rome, the mistress of the world, wealthy and safe. How long he stayed at Bamberg, or at what precise time the Pontiff returned to his own place, I have not ascertained; he must have returned before the month of November, since Baronius exhibits a diploma expedited in that month. What further Henry did through that whole rest of the year, ennobled with innumerable prodigies in the Chronographer, gather from the second hostile incursion of King Henry's army into Ghent on the Nones of August, added by Sigebert to his Chronicle at that year, which are the very words of Alberic, with several things concerning Rudolph, king of Burgundy, described from Sigebert, which nevertheless are refuted by others. As for the incursion of Ghent, Meyer thus explains it in his Annals: The Caesar Henry again made a hostile excursion against the Flemings as far as Ghent in the month of August, in which I read that Eppo and Cano, the Emperor's nephews, fell. Whether these things concerning the nephews of St. Henry be certain enough, I confess I greatly doubt; nor is it in my power to explore where Meyer read these things.

[146] and what the Saint is supposed to have done at Verdun. Let the last point of this year be filled by what Alberic connects to it, on what foundation I know not: Of the Emperor Henry it is narrated, and found written, that he made profession to the abbot Richard of Verdun, and committed himself wholly to his counsel, wishing to become a monk at St. Vitonus's, but the holy abbot Richard, by the virtue of obedience, enjoined him not to lay down the empire so long as he lived, and thus sent him back to the empire. Something similar is read in the epitome of the Life from Menard and Wassebourg at June 14, page 1003, number 6, of which nevertheless the author of the Life given in the first place makes no mention. Mabillon seems to adopt the matter, page 301, where from the cited epitome St. Henry is introduced as one who, having entered the monastery, uttered this verse of the Psalmist: This is my rest for ever and ever, here will I dwell, for I have chosen it. But that he made profession there is not said; but only that he showed a desire of receiving the monastic habit; to whom the holy Abbot replied: We wish therefore and command that you return to governing the empire committed to you by God. Which the Emperor performed out of obedience, thenceforth more than usually devoted to St. Benedict and his Order. I do not impugn the matter, although I know it rejected by others: this can be said, that the year or time in which it happened is hitherto uncertain.

[147] Deeds in the year 1020 with St. Heribert and others, To the following year 1020 are rightly fixed the things which the author of the Life of St. Meinwerk narrates, chapter 12, page 539: In the following year, after the Nativity of the Lord, the Emperor, an army being stirred up, besieged a certain count Otto, not a little pre-eminent in secular dignity, in the castle which is called Hammerstein, situated above the bank of the Rhine, on account of his various crimes perpetrated against the bishop of Mainz and others, as you will find there more fully deduced. To that war being called, St. Heribert of Cologne, when he had excused himself on account of a troublesome fever with which he struggled, all those things arose which can be seen both in the cited place, and in the very Life of St. Heribert at March 16, pages 472 and 485, so that of these nothing here remains to be said. Hofmann adds that in this year (the Annals of Hildesheim note the following) Bavaria was shaken by a vehement earthquake, and the church of Basel exceedingly shattered by a special disaster: which detriment desiring to repair, Henry, in the following year 1021, came to Basel, and translated the whole mass of the church to 14 paces from the bank of the Rhine, and, a most strong wall being opposed to the falling embankment, restored it into a much more beautiful and firm form, and, by the testimony of Munster, furnished it most abundantly with new domains, peoples, and castles. That he then also provided for the church of Bamberg with the same munificence, the same Hofmann records in the same place; as also Schaten proves by the instruments produced, which in the Life of St. Meinwerk would seem scarcely credible.

[148] The Saxon Chronographer returns to right reckonings, in some places here mutilated, likewise in the year 1021. of which the first specimen is that he begins the year which we have now entered, 1021, thus: The Emperor, praising the Lord God of gods for the victory divinely granted to him, hastens to Saxony, about to perform the solemnity of Palm Sunday at Walbeck, and to celebrate the Paschal joys at Merseburg with due devotion. On this journey he learned that the venerable archbishop Heribert had migrated by a happy course, a swift messenger intimating it … But the Emperor Augustus, the begun journey being finished, all, so to say, the chief men of Europe flowing to him, and the envoys of various nations hastening from every quarter to his imperial service, celebrated the most holy joy of the Lord's resurrection, the whole world now smiling together, with remarkable glory. All these things therefore being fittingly finished, the Emperor, going to Magdeburg, most gloriously performed the sacred days of Pentecost with the most famous archbishop of that city, Gero, with no inferior zeal of joys and worthy veneration. Thence, seeking again the royal court called Alstidi, and holding a colloquy there, with the concourse of the whole senate and people, soothing the pious with most sweet mildness, terrifying the guilty with severe strictness, and fortifying the fatherland with all industry, he carried on that whole year happily within the cities of this province. Here it stops, no word being added of the preparation of the army for the most celebrated Italian expedition against the Greeks, in the midst of whom he set the Saint in the following year, as we shall presently say.

[149] There follows, says Baronius, the year of the Redeemer 1022, the fifth Indiction, The Italian expedition of the year 1022 in which the Emperor Henry, exhorted, as we have seen, by the legations of the Normans, and by the Roman Pontiff himself, betook himself into Italy against the Greeks, already by his power to be feared by the Roman Church, himself terrible to the enemies by the powerful army which he led, as you may see there more fully narrated, with the colloquy interposed with St. Romuald and other things pertaining both to the war and to the commemoration of St. Henry at Cassino, from Rodulph Glaber and Leo Marsicanus: more briefly we from the Chronographer, who at the same year, again mutilated, thus begins to speak of the Caesar: The Emperor, going from place to place, first brought his warlike line against the most fortified city, namely Troia (Glaber describes the siege more accurately, book 3, chapter 1), whose walls, by the legation of the provincials, he had learned that the inhabitants held rebellious to the royal power. Which, although with a long siege and the sweat of his own men … subduing, and delivering the inhabitants of it either to slaughter or ordering the captured to be bound, whom before he had lamented resisting him with a contumacious mind, he afterward rejoiced, God cooperating, to have subjugated to his dominion. For composing, which we here aim at, the series of times, I would have it not carelessly observed that the aforesaid siege of Troia lasted three whole months and more, by the testimony of Glaber; so that it is not easy enough to combine all the things which the writers commemorate as done in that year. Let us give the rest from the Chronographer.

[150] the deeds and times But not elated by these prosperities, reduced to order, but endowed with the mercy of God, ascribing a victory of this kind not to his own but to the Lord's virtues, he hastened to the summit of the Roman See: where, having tarried some time, the nobles of that kingdom being crowned with his peace and grace, he crosses the snowy summits of the Alps with a swift course, so great a mortality following as could scarcely or by no means be unfolded by the nods of the voice, or even by the offices of the pen. Which disaster the Emperor Augustus escaping, overshadowed from heaven, but accompanied by few soldiers, except those whom mother Europe, meeting him, had admitted to him, came to the German shores, and held a great synodal colloquy, bishops of various regions flowing from every quarter, in the western parts. Here no other council can be indicated except that which Baronius noted, namely that of Seligenstadt, at which if St. Henry was present, it is necessary that he returned into Germany before the month of August, at the beginning of which it was held, as you may see in the Labbean collection, column 844. What St. Henry conferred that year on SS. Aureus and Justina, see in volume III of June, page 78. That you may reduce all the aforesaid things to right reckonings, it is necessary to say that the Caesar's forces were sent ahead into Italy at the end of the preceding year, under the leaders Poppo, bishop of Trier, and Peligrinus, bishop of Cologne, whom the holy Emperor, the Nativity of the Lord being celebrated at Thorneburch, as the Annals of Hildesheim note, followed at the beginning of this year.

[151] in order, I judge therefore that our Schaten is here mistaken, when in his Annals of Paderborn at this year he thus writes: A memorable Italian expedition this year, Pope Benedict urging through legates. For which purpose they hand down, from Sigebert, that the synod of Aachen was convoked by the Emperor, bishops coming together from all Germany. But that expedition was not undertaken until the end of the year, with a great apparatus of arms. Of that synod what is to be established, I do not yet dare to define; to me it seems certain that the Caesar could not have stayed at Aachen this year, which the Italian expedition occupied for so many months; and whom at Benevento, from a diploma given there, we know to have been on March 10, 1022. More does this fight against Schaten, who in the year 1023, to which he wishes the expedition deferred, exhibits the Caesar to us subscribing four tables of donations at Paderborn in the months of January and February, so that he could not conveniently reach Italy, at least Apulia, but at the end of March or the beginning of April; who, if he was occupied for three months and more in the siege of Troia alone, and further lay sick at Monte Cassino, then tarried some time at Rome, it can by no means be conceived that the Caesar did so many things, and returned into Germany in the month of July, unless one feign miracles, which to fetch hither I do not think necessary. Otherwise it must be thought of the cure of the stone obtained there by the aid of St. Benedict, which although I do not altogether wish to impugn, I would certainly wish reported by the writers with more unanimous consent.

[152] The Anonymous, chapter 22, with us number 26, St. Benedict with a medical iron which he held in his hand opened that part of the body and the things which are narrated to have happened at Monte Cassino. where the stone lay, and, the stone being softly plucked out, restored the gap of the wound with sudden health. But plainly other is the narration of Leo Marsicanus; yet so that both agree, in vindicating by this very miracle the presence of the body of St. Benedict in that archmonastery. The chief controversy therefore between Leo, book 2, chapters 43 and 44, and the French and other writers, turns not so much on the cure itself, whose perpetual monument, wont to be shown to all comers, we once beheld with our own eyes; as on the circumstances, which, variously adorned by various writers, are thereby rendered doubtful to some. But I here do not act as arbiter; those who have a mind to know these things, let them see Mabillon in the Annals, page 288, number 15, and the Acts of the Saints of the Order, volume 6, part I, from page 452; to me it is enough that these things most probably happened in the said year 1022. Of the most precious gifts and other notable benefits conferred by the holy Emperor

on that occasion to the monastery of Cassino with bountiful hand, see the praised Leo Marsicanus in the places just cited: to which also pertains the monastery of Benevento, if it was ever founded or endowed by St. Henry, as some will have it, for from the diploma in Ughelli, volume 8, column 115, it is only clear that the Saint confirmed the estates and all the goods before granted to the monastery of St. Sophia: and this is what we said was given on the sixth of the Ides of March, 1022. What in going or returning St. Henry transacted with St. Romuald, John Damian and Jerome of Prague hand down, reported at February 7.

[153] Hence we return to the Chronographer, with whom we begin the year 1023: The meeting with king Robert, etc., in the year 1023. The Emperor Henry, performing the white-robed days and the Paschal feasts at Merseburg, the princes flowing together in troops from every quarter, duly, gratifies them—what seems rare, or altogether unheard-of—with a threefold dedication of one and the same church. In what manner this is to be understood, neither the writer explains, nor do I judge it should be inquired at length. A memorable meeting of that year the Chronicle of Sigebert suggests: The Emperor Henry and Robert, king of the Franks, meet on the river Meuse at Ivois, to treat of the state of the Church, the kingdom, and the empire: and it being agreed that, for confirming these things, both should also opportunely meet the Roman Pope together at Pavia. The Emperor gifted the King and his men, and many too who had come only to admire the imperial majesty, with such liberality that the Emperor's munificence could be compared to the wealth of the kings of the Persians and Arabs. All which Rodulph Glaber describes a little more fully, book 3, chapter 2, from which Baronius took his account, in whom also see what is recorded as done in the council (in volume 9 of the Labbean collection, column 854). Of the constant and perpetual beneficence of the holy Emperor toward the servants of Christ, from the four tables of donations expedited this year, which Schaten reports, we have already above made mention: besides which, another was suggested to me by the above-praised Schannat, from a diploma given at Bamberg on the Kalends of August in the year 1023, by which, in favor of his confessor Theobald, abbot of SS. Ulrich and Afra, he favored that monastery most munificently. To the last year of the Saint's Life our chronology is carried.

[154] The things which were done in the year 1024 the Chronographer thus embraced in few words: The last period of his life in the year 1024 The Emperor performed the Nativity of the Lord at Bamberg. There a throng had gathered destitute of shepherds, because all remained in suspense, to whose provident care they should be committed by the imperial power … The Caesar, vexed with various pains, protracted long delays in the same place by frequent infirmity, and at last, his strength being recovered, proposed to go with a swift course to Magdeburg. At last, after long deliberation of the laborious journey, he celebrated Palm Sunday festively in the place which is called Alstede. But on the day of reconciliation, the heaviness of his infirmity demanding, the multitude which had gathered being removed from him, with a few accompanying, he performed the Lord's Supper at Nienburg; but on Holy Saturday, an assembly of the whole senate being gathered, his consort Cunegund accompanying, he came to Magdeburg, where he was received with great honor: he also passed the joys of the Lord's resurrection with celebrated honor; then, gifted much by the prelate of that place with a variety of gold-silk stuffs, he went to Halberstadt. Thence he set out no less to Goslar, where, ten days being spent, he hastens to a certain place called Grone, and there, pressed by a strong sickness, and inebriated with the cup of bitter death, gave up his vital spirit. The things which there follow concerning the machinations of Bruno, bishop of Augsburg, you have in the Life, chapter 31, here in the first place among the miracles, to be described below from the Anonymous; we set the coping-stone to the Henrician chronology.

OF ADELBOLD, BISHOP OF UTRECHT,

On the deeds of St. Henry the Emperor.

Henry the Emperor, at Bamberg in Germany (S.)

BHL Number: 3811

from the edition of Gretser.

A FRAGMENT.

From the edition of Jacob Gretser.

We call it a fragment, because it scarcely embraces two whole years of St. Henry reigning or ruling as emperor, but such that from it you may so perceive the writer's fidelity, skill in handling historical matter, and accurate diligence, that you cannot sufficiently deplore the loss of the rest of the work. All our investigation for digging up the precious treasure from somewhere was in vain, as was said enough above in §6, where you will find more concerning the author. Here I wished it indicated in few words, by what reasoning especially we have divided the aforesaid fragment; namely not into chapters, but rather into years, according to which the author himself seems to have distinguished his work, as from the surviving context will manifestly appear. But this part we set before the compilation of the Anonymous, both because it is truly historical, and because it accords far more aptly with our Commentary; so that I have almost doubted whether it would not be expedient to begin from it the chronological series of the life of St. Henry: for the rest, it seemed better not to recede from the institutes and opinions of our predecessors. Hence, moreover, it will be permitted anyone to make the beginning who judges that the order of the deeds rather than the confusion of the Legendist should be adhered to. From the prologue of Adelbold alone, of his skill in writing and his erudition, it is both easy and ready to judge.

THE AUTHOR'S PROEM.

What things the historian must hold, what must be kept far off. In writing deeds there are two things to be regarded; that the writer hold the truth in the setting forth; and that the reader take fruit in the reading. But the writer cannot hold the truth, unless he has either powerfully avoided or in some measure laid aside from his mind these four: hatred, and carnal affection, envy, and infernal flattery. For hatred and envy either altogether pass over things well done, or in speaking run through them, or calumniously change them. On the contrary they tell, dilate, and amplify things ill done. But carnal affection and infernal flattery, the things which are ill done, knowing them, ignore, and, feigning ignorance, hide the truth; but things well done, seeking to please, they tell spaciously, and magnify more than is just. Thus through these four, either in things well done, or in things ill done, the truth vanishes, falsity, with a color spread over it, shines. But spiritual affection, the friend of truth, neither conceals things ill done, nor pompously dilates things well done; knowing that both things ill done often profit for correction; and things well done frequently do harm, while they are led into elation. For it is better to bridle the mind with adversity, than to be contumaciously puffed up with prosperity. But the reader will not be able to take fruit, unless he either diligently attend, or thoroughly understand; why good things happen to the good, evils to the evil; good things to the evil, evils to the good.

[2] Why good things are granted to the good can be understood in two ways; Why good things happen to the good, evils to the evil. for either they are so good that through the temptations of this world they need neither proof nor purgation: or good in such a way that, if they were assailed by temptations, perhaps according to the measure of their simplicity they would be made worse. Such ones ^a therefore are not defiled in the mire of this world's conversation, that through the things which they suffer, they may either be invited to correction; or, if they will not repent, may understand that both here and hereafter, by enduring evils, they must be condemned. But evils to the good sometimes ^b not that they deserve them, but that through the torment their merit may be increased, and through the merit the reward amplified. But sometimes a light fault underlies, for which they are here lightly chastised, lest hereafter they be more grievously tortured. But good things are granted to the evil, that either thus they may recognize the piety of God, and repent of their perversity; or that it may be reserved to them for a reproach, that they were unwilling to recognize the bestower of good things.

[3] These things which we have prescribed, in all deeds we think are not useless both to the writer and to the reader. Nothing is ancient unless it was once new. We know besides, and most often hear, that in all writings antiquity is delightfully venerated, novelty disdainfully repudiated. But the things which are received as ancient, unless they were first new, would not be ancient. Wherefore novelty precedes, that antiquity may follow. It is foolish therefore to spurn what precedes; and not to receive what follows, and which from the preceding has that it exists. For rarely is the stream sought by the thirsty, while the fountain is had. We say these things, not that antiquity be cast off, but that novelty be received. For in all writings, if there is truth and usefulness, novelty and antiquity are equally worth. Perhaps there is one who says: what usefulness can there be in reading deeds? To him we answer: because whoever reads another's deeds, if they are good, finds what he may follow, if bad, has whereby he may be terrified. For to read another's deeds is to look into a mirror ^c. If you see anything in it which displeases you, correct it in yourself: if anything which pleases, imitate it. Let the preface cease; let the cause of the preface follow.

ANNOTATIONS.

THE YEAR OF CHRIST 1002, THE FIRST OF ST. HENRY RULING.

In the death of Otto III the Emperor he wipes away grief In the thousand and second year from the Incarnation of the Lord, the twelfth Indiction ^a, Otto III, Emperor Augustus, dies at Paterna, which is a castle of Romania. A man, while by the beauty of his body flourishing, modest by the probity of his manners, in age indeed a youth, but by his noble capacity senile, wonderful in benignity. In writing whose deeds I would be eager enough, if I either held them by memory, or had a certain reporter. This only I know: that, although in his earliest age he did very many things childishly, in his last he lived irreproachably. He loved God, loving him he feared him, he pleased all, displeased none, unless perhaps the unbelieving: because it is innate to the good to displease the evil, and to please the good. At last, what his past life had been, in his very death those who were present could see. For whoever was present, could understand in his devotion that he did not die, but migrated to his singular desire. The faithful creature hastened to return by vow to the Creator. Whose not death but passing was to all who were of sound mind a wonderful grief, an incredible lamentation.

[5] Henry, Duke of Bavaria, whose race is set forth. The grief would even be incurable, had not there survived him Henry the glorious duke, and a man vigorous for undertaking the kingdom. He at that time held the duchy in the kingdom of Bavaria, ruled the people peacefully, amplified peace, augmented the resources of the churches, magnified the laws and religions. At last he so lived in the duchy, that he pleased all, so that from the duchy he was led across to the kingdom, from the banner raised to the hereditary throne. We say hereditary, because, as we heard from those who knew how to reckon genealogies, he held from Charlemagne on his father's side the seventeenth, on his mother's side the sixteenth line of propagation. Moreover Otto III ^b after his death was elected king, and they held the third degree of consanguinity to one another. But his mother was the daughter of king Conrad ^c.

[6] Envy the companion of things rightly done. From these ancestors sprung, a noble successor is elected, and, that he may become King, is desired by all. But how he was invited to the kingdom by

those who were of sound mind; how also envy, the companion of good men, through her satellites tried to impede it, is neither irksome for me to tell, nor superfluous for the rest to hear. That I have called envy the companion of the good, do not marvel. Because where vigorous deeds abound, envy too abounds. Whence a certain Philosopher, asked by his disciple how he could live so as to be able to avoid the gnawings of the envious, answered: Do nothing well, nothing vigorously, nothing prudently, and thus know that you can decline the detractions of the envious. Either therefore be a fool, and decline envy; or act prudently, and endure envy.

[7] Otto the most glorious Emperor therefore being dead, the Cisalpines Otto, being dead, is carried back into Germany: who were with him, the archbishop of Cologne, the bishops of Liège, Augsburg, and Constance; Otto son of Charles, Henry and Juncmann the counts, and very many others acting faithfully, with the greatest difficulty and many perils, carried back his corpse through Verona, through Bavaria. To whom the most noble Duke came out to meet with the Bavarian bishops and counts, received the body of his lord ^d and kinsman with the veneration which was fitting, took up the whole army with the liberality which was due ^e; led it through his land with the convenience which was proper. At last, coming to Neuburg, he himself carried up the body of the Emperor into the city on his own shoulders, showing the due example of piety and humanity, made the army rest for a day, that both they might confer about the utility and consolation of the kingdom, and the horses, wearied by the length of the journey, might be refreshed. There, making royal gifts to all the better ones, he joined to himself by friendship those whom he was afterward to receive into his service.

[8] Then coming with the body as far as Augsburg, in the basilica of St. Afra, the entrails are buried at Augsburg, the body at Aachen. beside the sepulcher of St. Ulrich, he had the Emperor's inner parts most fittingly buried, and for his soul granted to the same church a hundred manses of his own inheritance. There, bidding farewell to the rest, he himself returned to his own place. But the body of the Emperor, honorably carried over to Aachen, as can still be seen, was buried in the middle of the church of St. Mary. Which church this same most benign Emperor both uniquely loved, and enriched with very great resources.

[9] At that time, after Henry the magnificent Duke, the greater ones in the kingdom were The chief princes of the Empire. Benno the Duke in Saxony, Herimann the Duke in Alemannia, Theodoric in the Lotharingian kingdom, Ekehard the marquis in Thuringia. Benno, as a wise man, was not animated to the kingdom, knowing Henry to prevail above the rest for obtaining it. For it is of a wise man to spurn ambition in those things in which he knows attainment cannot happen. Theodoric too, knowing Henry the Duke to be heir in the kingdom, was unwilling to begin what he could not finish. But Herimann, a powerful man, and in other things prudent; yet in this not wise; believed himself able to do what he afterward proved himself unable. But Ekehard, whether holding hope of obtaining the kingdom, or meditating rebellion I know not, in the royal court which is called Pöhlde ^f, is by night attacked by his enemies, fighting manfully is slain. There remained a contention between Henry the most glorious Duke and Herimann the most powerful man, but brief and soon to have an end. For the one was unlike the other in nobility and wisdom; in resources and elegance of body.

[10] June therefore entering, Duke Henry, soon to be King, a not small multitude being gathered from Bavaria and Eastern Francia, came to Worms upon the Rhine, Henry goes to Worms, Herimann resisting in vain, desiring there to cross, and to come to Mainz to receive the royal benediction. But Duke Herimann, the Alemanni and certain Franks and Alsatians being united, hastened to Worms to forbid the crossing, and there suffered not even one to cross. And he could easily resist, who had the Rhine as helper. But there were with Duke Henry illustrious and most wise men; the archbishop of Mainz, the archbishop of Salzburg, the bishop of Brixen, the bishop of Würzburg, the bishop of Regensburg, the bishop of Strasbourg, the bishop of Passau, the bishop of Frisia, the abbot of Fulda, the other abbots and very many counts.

[11] and the King, crowned on June 6, attacks the enemy; With these the Duke, counsel being taken, feigned a return into Bavaria, and, as if despairing of the crossing, came to Lorsch. Thence hastening to Mainz, he crossed without impediment. There on the eighth of the Ides of June he is elected King, acclaimed, blessed, crowned. There the Franks and Moselle-men ^g come together, are made the King's men, and venerate his majesty as due. The days of his ordination therefore being celebrated, and all who came into his service being received, the King again crossed the Rhine, with a very great multitude hastened to go through Eastern Francia into Alemannia, that Herimann, the devastation of his land being heard, might desist from the begun rebellion, and, like the rest, submit his head to the royal majesty. In Alemannia therefore the King tarries several days, unwilling and willing depopulates the land.

[12] who, Strasbourg being despoiled, But Herimann ^h, of a hard mind and a stiff neck, angry with the bishop of Strasbourg because he had acted wisely and chosen the better part, joining to himself Cuno his son-in-law, went to Strasbourg, and, the bishop's soldiers not faithfully resisting, broke the walls of the city, took no small spoils, violently entered the church and impiously violated it. Meanwhile the King, who was in Alemannia, was celebrating the nativity of St. John at Reichenau, and, fearing no one, held himself powerfully: when it was announced to him that Herimann wished to come to meet him, and to finish the dispute by the outcome of battle; this opinion pleased the King; he departed from Reichenau; came to certain most ample meadows, opportune for fighting. There, awaiting the coming of the Duke, and not refusing to undergo the judgment ⁱ of battle, he celebrated the solemnity of the Apostles. But Herimann, using salutary counsel, refused to meet the King, and believed it more salutary for himself and his own to lie hidden than to come to meet him.

[13] refuses to undergo the hazard of war, his domain being devastated; To the King thus waiting, certain men of not provident mind gave counsel, that he should go to Constance, and there requite to Herimann what he had deserved at Strasbourg. For the bishops of Chur and Constance were with Herimann, not so much choosing him from the heart to the kingdom, as fearing his nearness, and doubting of the outcome of the dispute. But the King, as he was provident, and secure of the lordship of that same city, answered them gently and mildly: Far be it that for Herimann's madness vengeance be turned back upon him from whom the crown of the kingdom was granted to me. Perhaps even if for Strasbourg I devastated Constance, I would not lessen my loss, but double it. Besides, he ill purchases a kingdom who in obtaining it sets behind the detriment of his soul. God crowned me not for the violation of Churches, but for punishing their violators. Long therefore waiting in the meadows, and at last, knowing that he would not come, he departed thence, and began to go through Alemannia, everywhere devastating the courts ^k of the Duke.

[14] At last the exceeding cry of the poor grew, and reached even to the King's ears. from which Henry restrains his own men, Which the King could not long bear, knowing that they had done nothing amiss in the hardness of the Duke, and on that account had suffered more than was just. Wherefore, moved by piety, he withdrew from Alemannia, and came into Francia ^l, the land uniquely dear to him, certain of the Duke, that willing or unwilling he must sometime bend his neck and suffer the yoke.

[15] I think it not to be passed over, that before the King went out from Alemannia, who, the demands of Hezilo for the duchy of Bavaria being rejected, Hezilo, son of Berthold, whom in the time of his duchy he had enriched beyond all the counts of this kingdom, sent to him legates, the best he could choose in that very army, and inconsiderately asked that he would grant him the duchy of Bavaria. But to an inconsiderate question a considered answer is prepared, and to a hasty petition a weighed deliberation is shown. For the legation being patiently heard, he says: Those whom I have always held chief among all nations, and whom I have always loved with all the affection of my mind, these, the royal benediction being obtained, in their law I neither wish to make worse, nor will suffer to be made worse, while I live. They have a law, and hold the power of electing a duke by law: this, so long as I live, I will not break; whoever shall try to break it, will have me as enemy. In this expedition too they have deserved nothing ill, that I should grant them to anyone, without their own election. Still they war with me under a doubtful outcome, and should I, they being unwilling, hand them over to any mortal? Let him wait until I return into Bavaria; there, if they elect him, I elect and approve; if they refuse, I refuse. Nor do I think him to be of such folly, as to seek to amplify his own honor from my dishonor. Hezilo, such an answer being received, conceived the tinder of rebellion, which after a year, showing it, he brought forth to his own grief.

[16] The King therefore, tarrying not many days in Francia, is received by the princes of Saxony. went into Thuringia. There without delay William, prince of the Thuringians, meeting him with others, is made the King's man. Thence the King, proceeding into Saxony, came to Merseburg ⁿ. Benno, Duke of the Saxons, Boleslaus, Duke of the Slavs, Liebzo, archbishop of Bremen, Benno, bishop of Hildesheim ^o, Ratherius, bishop of Paderborn, Arnulph of Halberstadt, the other bishops of Saxony, and very many counts, on the festivity of St. James meet the King, receive him acclaimed, praise him, and to him praised the several ones in order render their hands, their hands being rendered promise their fidelity by oaths, their fidelity being promised, crown the king, place him crowned on the royal throne, and, being placed, venerate him with due congratulation.

[17] These things being vigorously accomplished, Boleslaus, departing thence, The perfidy of Boleslaus, Duke of the Slavs. from the very day on which he had promised his fidelity, and confirmed the promise by oath, began to meditate perverse things, and, having meditated, as he could, to contrive. For he and Hezilo, a conversation being held between them, each being touched by the other's poisoned counsels, both began what it shamed both to have ill ended. Meanwhile to the King, hastening from Saxony into the Lotharingian kingdom, his wife met at Grone, the Lady Cunegund by name already existing, but soon in fact to be queen. For thence, coming to Paderborn, on the feast of St. Lawrence, she is acclaimed, blessed, crowned, and Kunigunda becomes Kuninga [p], which can be interpreted in Latin, royal, queen.

[18] Cunegund being crowned at Paderborn, But as there is never a serenity which cloudiness does not follow; so rarely is there a joy which adversity does not accompany. For in the benediction of the Queen, all exulting, the Bavarians (whose custom it is in another's land to wish what they wish in their own [q]), wishing to gather crops about the city, and the farmers to defend their own, began to act irrationally. Which matter moved the inhabitants, and animated them to resist even bravely. The King's household therefore, and the inhabitants, the contention growing strong, flow together, run together, meet. A grave battle arises, of the King's household one young man is slain, namely the brother of Lord Filbert, who at that time was Chancellor, but afterward was made bishop of Frisia. At his slaying all the King's faithful, gravely moved, began to pursue the citizens, and, pursuing them, to rage insatiably. And unless they had been restrained by the royal power, they would have pursued all to destruction [r].

[19] The tumult therefore being calmed with very great difficulty, and those chastised whose folly was the cause of the sedition, the battle between the Bavarians and the others is calmed. thence the King hastens to Duisburg, and there awaits the coming of the Lotharingians. First come the bishops of Liège and Cambrai, doubting nothing of the King's prudence, hesitating nothing of his faith. There comes also the archbishop of Cologne, but the richer he was, so much the more slowly. There was besides a cause of the delay, the crown of benediction received at Mainz. These at once are made the King's men, promise their fidelity, and conclude the promise with an oath. With these the King, coming to Aachen, the other Lotharingians coming together on the nativity, after the child-bearing of the Virgin, is elected, praised, raised to the royal seat, glorified. But under that glorification some poured forth palms, some tears. For the weeping ones grieved for Otto lost, they did not recognize Henry received.

[20] Herimann a suppliant to Henry, Thus therefore the King, received in the several kingdoms of his predecessor, except Italy and Alemannia, and unanimously praised by all, returns into Francia, that there, the roughness of winter being passed, spring bringing back its amenity, he might lead an army into Alemannia, and teach Herimann, who would not use the counsels of the prudent, afflicted by various devastations, to suffer the yoke. But Herimann, who, by following the counsels of the young and holding empty hope, had been set outside himself, recollected himself into himself, and on the solemnity of St. Remigius came to meet the King at Bruchsal [s], knowing it better not to have to repent before the loss. With bare feet therefore, with faithful intercessors, he presents himself to the King, asks pardon for things ill committed, seeks favor for possessing his goods by royal gift, and, to obtain these, bends his knees to the ground.

[21] Forthwith he is graciously received, and to him what he sought with all humility is granted. Only the reckoning of a certain condition is interwoven; which, he is received into favor. though for the present grievous, yet for the future was salutary to him. For on this tenor he is received into favor, that the church of Strasbourg be restored to its former state from its detriments through him. Which he did not refuse, but, by the command and counsel of the King, handed over to the said church the abbey of St. Stephen, in recompense of the detriment inflicted by him. This condition being confirmed by hands and oaths, he is made the King's man, and thus rejoices to have ended the contention ill begun. These things being finished, the King decreed to return into Bavaria, his native land, unwilling so to frequent his new faithful that by setting behind he should dismember the old.

[22] At Regensburg therefore, celebrating the solemnity of St. Martin, Beneficence toward Blademarius, he bestows the Bohemian duchy on a certain Slav, Blademarius, and, that he may be more acceptable to the rest, honors him more than is just in words and things. For several days therefore he tarries in Bavaria, doing justice to those seeking the law, and, to those coming for the sake of visiting, showing honor, as each one was worthy.

[23] At the same time a certain bishop-slayer, Harduin by name, did not reign, but, vices reigning in him, Against the tyrant Harduin, was in servitude in Italy. For, the death of the Emperor Otto being heard, the Lombards, deaf and blind, and not provident of the future, elected this man, and, hastening to repentance, crowned him king for themselves. He then, as I said, in servitude domineered, and always awaiting the coming of King Henry, with sufficiently provident caution guarded the entrances of Lombardy, which the inhabitants call the Clusae. Which also was the true judgment of God: he honored the bishops, who in his election above all the rest were sweltering and thirsting, like oxherds, and treated them like swineherds. For on a certain day the bishop of Brixen, coming to him and wishing to reason about I know not what, when his reasoning began to displease him, he seized by the hair, and cast to the ground like a most vile oxherd. With the greater ones he treated nothing, with the young men he disposed all. Which also was most grievous; under him prevaricators, violators, depopulators domineered; the lovers of the laws, the worshipers of God were depressed. Cupidity in him was counselor; avarice, chamberlain; money, mistress and queen. With these attendants he held an adulterine scepter.

[24] Wherefore some, led by repentance for his coronation, transmit to King Henry, some legates, insolent toward the Bishops favoring Henry, some letters, and with most humble prayer demand that he succor the land subject to a most grievous burden. They also charge that, if he himself were held occupied in some affairs, he should at least transmit to them some prince of his own with a few men. In a will of this kind, some were open; some were secret. For Tieboldus the marquis, and the archbishop of Ravenna, and the bishop of Modena, of Verona, and of Vercelli, openly remained in the fidelity of King Henry. But the archbishop of Milan, and the bishops of Cremona, Piacenza, Pavia, Brixen, Como, made known what they wished. Yet all in common desired King Henry, invited him with prayers through legates and letters.

[25] At last by the King Otto, duke of the Carinthians, who also held the county of Verona, arms are prepared, which he tries to repel by arms, is chosen to fulfill the petition of the Lombards, and with a few men, on account of confidence in those above named, is directed into Italy. To whom also Otto, son of Heribert, with Ernest, son of the marquis Tietbold, is joined. These, among the mountains which separate Bavaria and Carinthia from Italy, on the water which is called the Brenta, coming together, the Carinthians and the men of Friuli meet them with a few, as having confidence in the promises of the Italians, and thinking nothing of battle. Meanwhile the archbishop of Ravenna, and Tieboldus the marquis, with the other open faithful of King Henry, had gathered their own, wishing to meet the Germans, and to receive them into Italy in security. Harduin, foreknowing this, hastened to come to Verona with a very great multitude, that there he might both cut off the way to the Italians hastening to the aid of the Germans, and storm the Clusae, which were guarded by the bishop of Verona: which also he did.

[26] using fraud, The Clusae therefore being stormed, hearing that the Germans had gathered in the plain of Trent, he hastened thither with all his men. But not finding the Germans there, he brought himself back into the plain of Verona, and there in a certain little castle celebrated the Nativity of the Lord. But by a man of this kind the celebration will more rightly be called an abuse of celebration. Meanwhile the Germans, coming beforehand near a certain mountain which is called Hungarius (I know not for what cause), and knowing that Harduin had already occupied the Clusae, transmit to Harduin himself their legates, and ask that either he yield to them until they cross, or come to them yielding to him. Harduin, the legation being heard, turning himself to the fraud of deception, says: Stay with us for the night, tomorrow, counsel being taken with our faithful, we shall be able to answer you.

[27] by which, circumventing the Henricians, The legates therefore not understanding the ambushes, he himself through the whole night went round the camps of his own, and warns that on the morrow they be ready to engage the Germans. The day dawning, the legates, coming to receive the answer, see all the Lombards mailed and ready for battle; what this means, they ask Harduin. He, vomiting out his counsel of iniquity, says: Perhaps your announcement will be of one time. Thence advancing his army, at midday he came to the Hungarian mount. But that army was reckoned to be of 1015 men. But of the Germans there were scarcely five hundred; and these partly divided out for foraging [t]; partly transmitted to guard the ways. Who, perceiving the coming of Harduin, are suddenly armed, and, as they can, are prepared to resist: choosing the fame of valor, and setting behind their life.

[28] he cast them into flight. Meanwhile Harduin came upon them with the Lombards. Otto came to meet him with the Germans. There is an engagement, there is a battle, there is a most grievous slaughter on both sides; and the victory would almost have been the Germans', though very few, had not the flight of Otto, brother of the bishop of Regensburg, impeded it. For, he fleeing, the line of the Germans is diminished, and, again engaged by many, is overcome. At last the victory was the Lombards', but purchased by very great slaughter of their own. The Germans return, and thus then confused, yet at some time to render like for like. Meanwhile the King, returned from Bavaria into Francia, celebrates the Nativity of the Lord at Frankfurt, receives the legations of many, sends back the legates with gifts and worthy answers. Herimann too, already before not knowing how to suffer the yoke, was present at that same celebration, and, as was fitting, was in all things obedient to the royal majesty.

ANNOTATIONS.

c. Namely of Burgundy.

p. The author alludes to the name "kunig," which to the Germans is "King"; queen "kunige."

q. I would rather read "do not wish," for neither the Bavarians nor others are accustomed to plunder in their own land.

r. It is clear enough that he meant to write "internecionem" (destruction).

s. In the domain of the bishop of Speyer, otherwise Bruchsal. The rest of the meaning is better understood than it can be explained.

t. They had been sent to forage, for "fodrum" is taken for fodder or provision, necessary for men as well as beasts, of which word see more in the glossaries.

THE YEAR OF CHRIST 1003, THE SECOND OF HENRY RULING.

In the year from the Incarnation of the Lord 1003, the first Indiction, King Henry decreed to go into the district of the Moselle, Henry the King administers justice to his subjects excellently. which he had not yet entered, knowing that the land which the King does not frequent very often abounds with the cries and groans of the poor. He came therefore to Thionville, and there held a general colloquy with all the men of the Moselle. In which colloquy the dukes Herimann and Theodoric, who ought to be defenders and helpers of the laws, conscious to themselves, were assailers, and wished to be stormers of them. But the King, when he perceived this, the more stubborn he saw them against justice, so much the more ardently he pressed, and took pains, doing justice to all, even to those crying out against the very dukes. At last, amid diverse cries, discovering that one castle of the duke, which was called Mulsberg, was to the detriment

of the district-dwellers, he orders it to be destroyed, and warns that it not be rebuilt with a most powerful fortification.

[30] He celebrates the anniversary of his predecessor, and goes to Utrecht; The colloquy being powerfully held, he decreed to go to Aachen, that there he might both recall the anniversary of the Emperor with due devotion, and confirm the Lotharingians flowing to him in fidelity to himself and the utility of the kingdom. Meanwhile he is touched by a most grievous infirmity, and, King though he is, is warned that he is a man. Yet he finished the journey begun, and came as far as Aachen. There, the commemoration of his kinsman and his lord ^a being most devoutly held, hearing many things of the sanctity of St. Servatius, he went to Utrecht, that he might both implore for himself the intercessions of the Saints resting there, and order the place and life of the canons to the service of God. There first he heard of the war held between the Italians and the Germans; and, what is of a wise man, bore it with equanimity: knowing that neither can the sky always be made serene, nor human affairs prosper without intermission.

[31] thence Liège; again Aachen, and Nijmegen, Thence, not making little of the merits of St. Lambert, he came to Liège. There he suffers most grievously the colic infirmity innate to him from his ancestors; and, he who by royal power is exalted above the use of human frailty, by bodily trouble is restrained with paternal chastisement. He returns again to Aachen, venerates the Purification of the holy Mother of God with most celebrated devotion. The Lotharingians, license being given, departing thence, he came to Nijmegen. There he tarries several days of Lent, rendering to God the things which are God's, and to men doing the things which are theirs. Meanwhile Blademarius, duke of Bohemia, dies, and Boleslaus strives to vomit out the venom of infidelity, drunk from the fount of his own iniquity, into opposition of the King. For Prague, which is the head of Bohemia, he invades through deceptions of money, through false promises, through most cunning frauds. Milzavia too, a march lying between Saxony and Poland, by the ambushes in which he was instructed, he subjects to his own unhappiness.

[32] where, the violence of Boleslaus being heard, he meditates just vengeance, Which when it was announced to the King, he was not inflamed, was not vexed, was not animated to vengeance by sudden motions; knowing that anger and haste are always enemies to counsel. But dissembling knowledge of the said invasion, he charged him through wise and eloquent legates not to invade his land, which was newly widowed of its Prince, which, if he wished, he could acquire with his grace and by voluntary gift. Hearing a legation of this kind, the unhappy Boleslaus spurned the sweet mandates, at some time to suffer bitter blows. For Hezilo was with him digging the well of rebellion, of which he was to drink the water of confusion; also weaving snares, to fall into them. Lent being finished, the King, who celebrates Easter at Quedlinburg ^b, and, as a wise man, knowingly ignores the violence of Boleslaus: Otto too, and Ernest, then coming to meet him from the Italian battle, for the receiving of their wounds, for the confusion of their necessary flight, he honors with royal gifts, and relieves with due consolation … those too then hostile to the Saxons, coming of their own accord ^c, he receives, and under the discretion of his benignity rendered them most faithful to himself.

[33] After these things, in the days of the Rogations he tarries at Merseburg ^d, hearing that Hezilo was allied with him, and there it is announced to him of the contumacy of Boleslaus and Hezilo. He, dissembling belief, departed thence, and came to Halberstadt to celebrate Pentecost. Then he goes into Bavaria, wishing to know whether the things which were said of Hezilo were true. When he had come thither, and discovered the fury of Hezilo irrationally kindled about the places bordering on him, and had known that he relied on the aid of Boleslaus, reserving requital to Boleslaus for the future, he decreed first to extirpate from the bosom of his kingdom the root of the implanted plague, that, the interior things being restored to quiet and peace, he might afterward more easily extinguish the exterior disturbances; not ignorant that it is of a foolish man suddenly to heal the skin over a wound, and to hide the bruise of the flesh under the healing of the skin. For the cure of a wound, if it is led from the interior to the exterior, is more firmly concluded on the surface.

[34] Meanwhile Ernest too ^e is joined to that same rebellion, likewise Ernest, and his own brother Bruno; compelled by no injury, but seduced either by the fervor of youth, or by the suggestion of those seeking through him to amplify their own advantages. The Lord Bruno also, brother of King Henry, and bishop, is associated, a youth in age, and through youth easy to be seduced. And this was the boast of the unfaithful, that in their parts they had the King's brother. This conspiracy therefore, the more young and foolish men it gathers, so much the more basely and feebly it failed. For it is said: The clustering of the foolish is the dissipation of counsel: and the dissipation of counsel is the enervation of acts.

[35] The King therefore, gathering certain Lotharingians and Franks and Bavarians, desiring first to calm intestine matters, August entering, led an army into Franconia against Hezilo; devastated his goods, compelled him with the Lord Bruno and Ernest to lie hidden through the woods. At last he betook himself to the fortifications of the castles, which neither did Hezilo fear could be taken, nor did any of the others believe it. In the first assault therefore Mertula is destroyed, and Hezilo's soldiers captured in it, through the intercession of the Princes, are permitted to depart safe and sound. But the Slavs sent by Boleslaus in aid are distributed into servitude to the army.

[36] After these things the King besieged Crucina ^f, where the wife of Hezilo and his sons were, and whatever could be dearer to him. He attacks Hezilo bravely, In which siege the men of the first rank, incautiously going out after provision, were wounded, captured, slain by Hezilo and his other helpers. The King, this being known, daily set four hundred guards for those going out, that they might guard these and prepare ambushes for the ambushers. Hezilo, hearing this with his companions, betook himself into a certain valley, into which entrance lay open to none except by a single path: there he pitched his tents: there for nights, I know not whether three or two, he lived as if safe from the plunder of the poor. This the guards, discovering through a certain rustic, about the sixth hour, in which they held themselves more slackly on account of the heat of the day, had secretly descended into the valley, going round very many places, and diligently seeking the camps of Henry.

[37] and dissipates the counsels of him and of Bruno, At last one of them, seeing the tents, too hasty to invite his companions, began to cry "Kyrie eleison"; and this, that they might come more quickly, to repeat frequently. Hezilo perceiving this, the tents being left, and even his arms, took to flight, and scarcely freed himself from the hands of those coming upon him. The Lord Bruno too, a little shield being ill left, which, set outside himself, he was using, basely fled from those whom he could command, if he remained with his brother, and there is made laughter, which ought to be honor and grace. But these were of youth. For it is said: he who from youth is led without the bridle of knowledge, is often cast headlong into the straits of dishonor. And that this was the age of youth, his adult age afterward showed; which rendered him both more useful to himself, and more faithful to his brother. Ernest is captured and led before the King's presence.

[48] Certain men forthwith suggested to the King that he should order this man to be struck with capital sentence: and of Ernest, that through him posterity might be chastised, lest they should strive to incur the King's offense without cause. But the archbishop of Mainz, who held the highest place of obtaining anything with the King, came as intercessor, and snatched the youth from the law, and withdrew him from death. At last Crusina is captured by the King, destroyed, burned. The wife of Hezilo is permitted to depart with hers, and this is granted her through the intercession of her brother Otto. Hezilo, hearing that Crusina was captured, came fleeing to a certain fortification of his, which was called Erana; and there had as one who met him a certain Sigefrid, a Saxon, a participant in the perverse conspiracy.

[39] and dissipates the counsels of Sigefrid, But not having there either hope of resisting the royal anger, he himself set fire to that same fortification, and, not knowing how to hide his misery, showed how great was his desperation. This Sigefrid the Saxon perceiving, fell from the hope of the begun rebellion: and he who through another's confidence had swelled against the royal majesty, touched by the sharpness of another's confusion, burst. It shamed him therefore to have come thither, and as quickly as he could, he returned to his own place. But Hezilo, with the Lord Bruno, fled to Boleslaus, as to a single refuge; and, what is most grievous to anyone, like a beggar learns to live on another's bread. Meanwhile the King, coming to Erana, found the cause of his coming accomplished by the hands of the enemy. For he came to destroy; but the enemy destroyed, lest he himself should find what was to be destroyed.

[40] and the victor betakes himself to Bamberg. Hezilo therefore being put to flight, his castles being destroyed, the King returns to Bamberg, the place uniquely dear to him, and there, license being given to the army, celebrated the nativity of the holy Mother of God. Thence, coming into the forest Speicheshart ^g, which divides Bavaria from Franconia, after the labor of the expedition, he exercised the delight of hunting. There he passed the autumn; there for his recreation and the full joy of his own he made a display. Thence, passing slowly through Franconia, he came into Saxony, and appointed for the Thuringians and Saxons a future expedition into Milzavia. Thence at Pöhlde he celebrated the Nativity of the Lord.

ANNOTATIONS.

THE YEAR OF CHRIST 1004, THE THIRD OF HENRY RULING.

In the year from the Incarnation of the Lord 1004, the second Indiction, by the archbishop of Magdeburg, Tagino being elected bishop of Magdeburg, Giselar by name, who for several years, touched by palsy, could not go out from the metropolitan city, the King is invited. Led by the affection of piety, he shows himself obedient, and goes to Magdeburg to visit the Archbishop. When he had come thither, the Archbishop was already entering the way of all flesh; and he who was awaiting the King migrated to the commands of the King of Kings. Into whose succession Tagino ^a, the King's chaplain, is forthwith elected, and, the clergy and people praising, is raised to the episcopal seat. Thence the King goes forth to Merseburg, and there venerates the Purification of the holy Mother of God with due reverence. There too Tagino the Archbishop is consecrated by his suffragans.

[42] After these things, the Thuringians and Saxons being gathered, the King enters into Milzavia, He devastates the borders of Boleslaus. wishing to storm the fortifications which Boleslaus had occupied: but a disposition of this kind the roughness of winter intercepted, and denied to the royal will the effect which could easily be accomplished in summer. The fortifications therefore being omitted, he devastates the land, imputing to the inhabitants this fault, that, corrupted by money, they did not out of faith resist Boleslaus. Thence he returns to Merseburg, appointing along the course of the Elbe marquises, who might both guard Saxony and the incursion of Boleslaus for plundering, and inflict on Boleslaus himself the troubles of assiduous disquiet.

[43] Meanwhile Hezilo repents of what he had begun, and

is ashamed to live longer on another's bread, Hezilo, led by repentance, submits himself to the King; and it wearies him to wander alone, an exile among strangers. He chooses therefore rather to enter the peril of death than so to lead his life. At last he returns, and, faithful intercessors being sought, at Merseburg renders himself to the royal majesty. Thus, kicking against the goad, he felt the sting twice, because he both lost his own and delivered himself to another's power. But the Lord Bruno, finding no consolation with Boleslaus, fled to his sister, the queen of Hungary: and, even recognizing himself, implored her intercession ^b.

[44] The King meanwhile, not unmindful of the injury which the Italians had inflicted on the Germans, departing from Saxony, came into Bavaria. and Bruno too is received into favor. There he granted the Bavarian duchy to Henry, brother of the Queen, on the festivity of St. Benedict. At last, to him coming to Augsburg, which is situated on the borders of Bavaria and Alemannia, the Lotharingians, Franks, and Alemanni come to meet, willing to avenge the injury inflicted on the Germans, and ready to serve the royal honor in all things. With these advancing thence, that the army might be gathered, he halted at the place which is called Omuga ^c. There the Lord Bruno, with the legates of the King of Hungary, who came to intercede for him, having returned to him, came to meet him, and humbly asking pardon for his offenses, moved his brother's bowels, and quickly bent him to forgive: for it is said in the proverb: To every modest man a brother's tear quickly moved his bowels: and a neighbor's calamity becomes one's own anxiety. With the piety therefore which was fitting he received him; and, received, bound him to himself with the familiarity which was due. Thence advancing his army through barren places, through rough mountains, through spacious forests, through slippery ways, he came to the city of Trent. There, on Palm Sunday, with the celebrity which was fitting, he made his men rest for a day. Harduin the adulterine king, foreseeing his coming, transmitted guards to the Clusae, whom he esteemed most faithful to himself, and, as much as he could, hastened to gather an army.

[45] Henry's expedition against Harduin. Then he came into the plain of Verona, hoping in the future an outcome like the first event. King Henry, perceiving this, betook himself to other ways; not to decline battle, but to seek an easier entrance for himself. For it was impossible to cross by the Clusae, beside the Adige, which Harduin guarded with a very great multitude. Meanwhile he sends ahead a certain chaplain of his, Helmiger by name, to the Carinthians; charges that he pre-occupy the Clusae set far from the direct way, which were less cautiously guarded by Harduin. For no one could believe that a royal army would either wish or be able to cross by ways so difficult and narrow. The Carinthians obey the royal mandates, and, Helmiger persuading, are divided into two troops. One, before the rising of the light, the horses being left, secretly occupies the mountain set above the Clusae: the other, the day now dawning, a sign being heard from those who were on the mountain, hastens to storm the Clusae. The guards, knowing nothing of those who had occupied the mountain, approach to resist those attacking the Clusae. Suddenly those lying hidden on the mountain leap out, and come hostilely upon the defenders of the Clusae from behind. The guards, perceiving that they were deceived, some cast themselves into flight; some into the precipice; some into the Brenta, the water running below. By this storming the Carinthians, holding the Clusae, await the King.

[46] The piety of St. Henry and the army in the greater week. The King, learning this through his chaplain whom he had sent ahead, hastened to the Clusae: and, leaving his baggage, and taking with him those ready for battle, with the greatest difficulty crossed. Then, coming into the plain, he ordered tents to be pitched upon the water Brenta; that there he might venerate the solemn days of the greater week with worthy devotion. For it did not seem good to him that on those days, on which the Founder for the founded, the Creator for the created, the Lord for the servants, willed to be seized, scourged, crucified, buried, in acknowledgment of his charity; any engagement should be appointed, from which there would be a violent shedding of Christian blood. There therefore the consecration of the chrism is made by the archbishop of Cologne, then very necessary in those parts. For in twelve bishoprics about the entrance of Italy, on that day, on account of the present confusion, there was neither a Bishop nor consecrated chrism. There by the whole army the Lord's Supper is most devoutly recalled to memory, there Good Friday, there Holy Saturday is cultivated with pious affections. Moreover the Easter of the Lord is both celebrated with worthy veneration, and venerated with pious celebration.

[47] After these things the King commanded the Count Palatine that by royal ban he should forbid flight to the whole army: The Lombards fleeing, and add also that, if anyone should presume to flee, he should know himself to be punished with capital sentence. A ban of this kind being heard through the army, the King crossed the water on the third feria of the Paschal week, and there again ordered tents to be pitched, awaiting the messengers whom he had sent ahead to explore the place in which Harduin with his men lodged. Meanwhile, by what reason I know not, the unanimity of the Lombards is dissolved; and, discordant to resist, all hasten to return to their own places. Whether fear had done this, or love of King Henry, or execration of Harduin; I leave to the knowledge of those who were present. This only I know: that the providence of him was not absent, whose benevolence both grants to each one what he wishes without dispute, and consents that what he wishes be discerned by battle, for hidden causes of his judgment.

[48] The entrance therefore lies open to King Henry; Henry the King comes to Verona, which was hoped through labor, is granted through quiet by the true quiet. He came therefore to Verona, is received by the citizens, acclaimed, praised, crowned. There comes to meet him Tietbold the marquis, there come also several others, snatched from the jaws of the fury, and restored to the hope of liberty. Thence he advances to Brixen, and is received by the bishop and the citizens with all alacrity. There the archbishop of Ravenna, with his own and those bordering on him, comes to meet him, and renders his hands, not yet polluted by adulterine dominion, to his long-awaited lord. Thence the King came to Bergamo, and received the archbishop of Milan by hands and oaths. Thence to Pavia. There by a very great multitude of the Lombard nobles, who had gathered to receive him, he is received with worthy applause, and with the exultation of the whole city is led to the church of St. Michael. There the clergy, there the assembly of the nobles, there the common people of both sexes, all unanimous, with one mouth acclaim King Henry, praise him, and to him praised point with the lifting up of their hands.

[49] Praised therefore he is crowned, crowned he is honored as due by all. and at Pavia is crowned King of Italy. Then to the palace with all joy he is led back. At last, the day now declining, the devil, envious of peace, enemy of concord, fervid sower of discord; by whom, after the mystery of the body and blood of the Lord, Judas swelled, having undertaken to perpetrate the most unspeakable crime; and, the same persuading, burst into the punishment of perpetuity; he too moved the citizens, after the rendering of hands, after the promise of fidelity, after the security of oath; compelled by no injury which could worthily be brought to a reckoning, against the royal majesty (the venom of drunkenness being sent in). By this persuader therefore they are armed; by this instigator they are incited; by this leader they hasten to the palace; by this orderer they gird the walls. There were present also certain instigators, who, turbid by their own conscience, preferred under Harduin to rove by unlawful plunderings, than under Henry to be bound by the bridle of justice and law. There is an uproar, a sound arises; it is at once heard in the palace. But because no one could believe such things, after the fidelity promised the same day, it is not quickly understood. Yet the King orders it to be explored what it is. The fury of the city is announced, the madness of plebeian animosity is announced. This the archbishop of Cologne, who was with the King, hoping to be able to repress it, looked out through the window, and began to inquire the causes of so great a fury. But, stones and arrows coming upon him, it was scarcely permitted him to finish the discourse begun. For the animosity of the Lombards was too much on fire; and from the warlike event against Duke Otto, still had the strength of contumacy.

[50] [A sedition having arisen, the King and the royal men preparing themselves for defense.] The Lombards therefore press to break through the palace: the King's household resist, though few. For the Germans were partly with the horses, partly through the lodgings, partly through the castles bordering on that company. The King forthwith through indignation boiled into anger, and with those whom he had with him, armed, wished to go out, supplying the number of his soldiers by hope of supernal grace. But the archbishop of Cologne with all the effort he could, with those who were of sound mind, held the King back; knowing that, the head being lost, no hope of escape would remain in the members. Meanwhile, the clamor growing strong, the Germans gather, their accomplices being joined, they go to the palace, and for a little while repress the Lombards from their unbridled fury. At last the darkness of night thickens, and the missiles of stones and arrows become most hostile to the Germans. Necessity seizes counsel; and, to provide against the missiles, most swiftly makes a fire. With much sweat therefore the Germans attack the walls of the city: with much fear the Lombards fight back for their life.

[51] The audacity of a certain German. Then a certain youth, brother of the Queen, Gislebert by name, is wounded by the Lombards. For whose lethal wound the Germans are provoked, and, blind through fury against the missiles, storm the walls of the city, and, bursting in, hasten to avenge the blood of the youth, namely the goad of their fury. Of whom a certain one, more ardent in spirit than the rest, Voleramus by name, threw himself into the midst of the Lombard ranks, and the sword with which he was girt, drawn out, fixed manfully into one of them, raging beyond the rest, from the point of his helmet down to his throat, and quicker than said, betook himself unharmed among his own. Through the whole night therefore a grave battle is held, and, suspended on a doubtful outcome, now these, now those, under hope of victory it renders bolder and readier. Sometimes too the Germans, a tortoise being composed of shields, burst into their ranks, and presented to the King some of them captured alive.

[52] Meanwhile the palace, which to the Germans, sometimes weary, was the single refuge, is set on fire and burned, The palace is set on fire, but the Lombards, being slaughtered, ask pardon. and threatens to fall. But, the hope of refuge being removed, their spirit is the more kindled, and to engage the Italians again, more fervently is incited. When therefore the day was now clear, the Alemanni, who had learned of affairs of this kind more slowly, breaking the walls of the city far from the palace, the Lotharingians and Franks began again to pursue the Lombards gravely before the palace, and compelled them to flee up to their own walls. But not being able to sustain longer the density of the missiles coming from the roofs, compelled they send fire into the houses; and with iron and flame make a wretched slaughter of the citizens. At last the anger of the Germans, not easily to be satisfied, is glutted with very great slaughter; and afterward, none now resisting, betakes itself to the spoils. But, the fire now growing too strong, the King is bent from the rigidity of his mind, and, moved by piety, commands his own to desist from what they had begun. Whom scarcely repressing, and not able to bear longer the stench of the burning, he betook himself to a certain little fortification, which is called the Golden Cell of St. Peter. But the citizens, scarcely breathing, follow the King, and earnestly pray that he pardon their drunkenness. Remission is made to them,

pardon is made to them. But pardon is easy, after the punishment exceeds the fault. Thus therefore those whom the war against Otto made swollen, humility, newly put on, rendered suppliant and subject.

[53] Pavia therefore being subdued, all Italy is shaken, Pavia being subdued, the other cities of Italy surrender to the King. and all the inhabitants, uninvited, flow to the King, and in all things obey his precepts. The cities too, to which the King had not yet come, transmit hostages of their own accord, and promise their due fidelity by oaths. These things being finished, the King came to a certain place which is called Pons Longus; and there an innumerable multitude of Lombards came, and subjected itself to obey the royal majesty in all things. There, a colloquy being held, and the affairs of the kingdom disposed ^d, led by love of St. Ambrose, he turned aside to Milan, whose freedom of speech and excellence of manners he loved. The intercession of him and of the other Saints resting there being implored, he returns to the meadows of Pons Longus, and there consoles the Lombards complaining of his sudden departure with the promise of a swift return. Thence, coming to Cremona ^e, he celebrated holy Pentecost with pious devotion of mind. Thence to him departing the Tuscans come to meet him, and render their hands, each one in order.

[54] After these things the King, keeping the injury inflicted on him by Boleslaus laid up in his mind, The return into Alsace, where he is almost overwhelmed by the ruin of a house. hastens to return home; and through Mons Celer ^f hastens into Alemannia; knowing that a land subject to a boyish rule very often uses loose reins, and, from the tumultuous diversity of its own judgment, is snatched through various precipices. For already Duke Herimann had died, and his son had been substituted to the duchy by the King: who, still of too great youth, knew not how to rule even himself. In the place therefore which is called Zurich ^g, the King held a colloquy, and compelled all, from the least to the greatest, to swear for keeping peace, for not consenting to robberies. Thus all Alemannia being established under the quiet of peace, he came into Alsace, and in the city of Strasbourg, while on the vigil of St. John he held a colloquy with the Alsatians, the house in which he sat to do law and justice suddenly fell, and broke the leg-bones of a single presbyter, who was wont to stay with a Lady likewise anathematized. He alone died; the others suffered nothing but fear: but in his destruction they learned what they had often heard through the Psalmist: With the elect you shall be elect, and with the perverse you shall be perverted.

[55] The expedition against Boleslaus, which the King dissembles. After these things the King came to Mainz, and there, with his wonted affection of piety, celebrated the solemnity of the Apostles. Then, passing through Eastern Francia, he hastens into Saxony, disposing to relieve his heart, weighed down by the burden of indignation against Boleslaus, with powerful vengeance. An expedition is appointed for the Saxons, Bavarians, and Eastern Franks, in mid-August a term of advance is given, that, the crops being gathered beforehand, abundance might be the companion of the army. In mid-August therefore the gathering of the Saxons is made at Merseburg. But the King wished to confess to none of his intimates whether he wished to go into Poland or into Bohemia, knowing the winding wiles of Boleslaus, by which through certain friends secret to himself he was wont to learn even the royal secrets. But ordering ships to be gathered from Magdeburg to Citiza, as if he wished to go into Poland, he feigns his future crossing. This all expecting, he suddenly leads his army into Bohemia, seeking first to recover his own; then, for vengeance, to invade another's, yet not altogether another's, which ought to suffer the yoke of his kingdom.

[56] The nefarious crime of Boleslaus against his own brothers, It pleases to interpose something, which being heard, it is given to understand that rarely is there a fault which vengeance does not follow, unless repentance has fortified it beforehand. Boleslaus the elder being dead, namely the duke of Bohemia, and uncle of that Boleslaus of whom now it is treated, three sons survived him. Of whom the firstborn, Boleslaus by name, having obtained the duchy after his father, began to live more cruelly than that land either would or could bear. The inhabitants therefore execrating him for his excessive cruelty, he began to fear lest by some one of his brothers, the people of Prague instigating it, he should be thrust out. From an evil conscience therefore a conceived suspicion instigated him to a most nefarious crime, and led him also to an execrable deed. For he made one of his brothers a eunuch, the other he tried to suffocate in the baths. But they, the one a eunuch, the other half-alive, fled into Bavaria, excluded from their paternal inheritance.

[57] King Henry, moved by this impiety, gave the Bohemian duchy to Blademarius, of whom we have already spoken. and other crimes, He being dead, Boleslaus, son of Boleslaus, Boleslaus son of Mesco being taken into the society of the conspiracy, tried to hold the duchy against the King's will. Between those two Boleslauses therefore there is a feigned friendship, a treacherous society. Often the one is invited by the other, often they feast pleasantly at the other's expense, the fire lying hidden under the ashes. At last Boleslaus, son of Mesco, prefers the pleasantness of Prague and the amenity of Bohemia to the promised friendship; and, that, his nephew being cast out by any means, he might obtain the principate of so great a land, he scrutinizes the inmost of his frauds. He invites him to banquets, and offers various kinds of foods, at last about to give bitter cups to drink. For, having sated him, he committed him to his soldiers, and, by the nods of his eyes, taught to like things, intimated that, being led out, he should be blinded.

[58] The commands of impiety are fulfilled, and the works of iniquity committed. which St. Henry, about to avenge, Thus, he who made his brother a eunuch, led out by his kinsman and companion, perished; and he who was unwilling to have his brother equal in the consortium of the principate, by the punishment of suffering was made his near-equal, and more useless. He therefore being blinded, Boleslaus son of Mesco, as I said above, through winding frauds, through wiles ever his attendants, through infinite promises, invades Prague and all Bohemia; and, dominion being thus obtained, swollen, through the places accessible to the royal army, fortifies most strong castles.

[59] Meanwhile the King, coming with the Saxons through a certain mountain, enters Bohemia, on which Boleslaus had already fortified a certain fortification to forbid entrance, the marquises being sent ahead by night, with the greatest difficulty enters into Bohemia. Whose entrance, as the Bohemians perceived, certain men, terrified by the royal presence, rendered one castle with themselves to the King. That castle the King forthwith granted with the highest benevolence to Larameri ^h the eunuch, brother of the blind Boleslaus, whom he was leading back into the land with him out of piety. Then, prolonging his journey, he advances through that land, awaiting the Bavarians, for whom the entrance into Bohemia was not the same as for the Saxons.

[60] But when they protracted their coming, the King, with the Saxons alone, and occupies Satiza. came to a certain city which is called Satiza ⁱ. Whose power being seen, the citizens are not moderately disturbed, and at once meditate concerning seeking peace and obtaining the King's grace: they forthwith open the gates of the city, and, the condition of obtaining grace being interposed, cast out the Poles, whom Boleslaus had added to them for the protection of that place, and, in casting them out, disfigure some by the cutting off of their members; some they cast headlong from the highest places; some too they kill, that they may both avenge the injuries inflicted on them by them, and satisfy the royal honor in all things. At last the fervor of this cruelty struck the King's mind, and his implanted piety inclined him to forbid madnesses of this kind. Now they are led alive, and presented to the King in the Church. After these things the whole city rendered itself to the King. And because it was fitting, it bound itself by the promise of fidelity through oaths, through hostages. Meanwhile fame flies about that Boleslaus was slain by the people of Prague, bound by the chain of conspiracy, and, although lying, yet it terrifies the faithful of Boleslaus.

ANNOTATIONS.

h. Jaromir.

* Helinger.

A PREADMONITION TO THE FOLLOWING LIFE.

What has already more than once been observed in the Commentary, that must here again be set before the readers' eyes, namely that not a Life is here given by the anonymous, or a historical narration of the deeds of St. Henry, but a mere compilation of various matters pertaining to his sanctity and munificence toward the churches, which you may deservedly call very little arranged, since it scrapes together various things not in their places, and mixes in diplomas granted long after the Saint's death by the Popes Clement II and Leo IX and by the Emperor Henry III to the people of Bamberg, which in Gretser occupy chapters 16, 17, 18, and 19, but by us, as we warned above too, were cast into the Appendix, as disturbing whatever series of matters there is. Nor less ineptly are the letters of Pope Benedict VIII intruded into chapters 24 and 25, both to the Saint concerning the confirmation of the bishopric, and to Eberhard, the first prelate of that church, of which at least the first ought to have been placed after chapter 15. Lest therefore those instruments too should delay the reader, we shall report them in the first place in the said appendix, but the rest we shall deliver untouched. Let there follow therefore

A LIFE.

By an anonymous author, published in Surius,

From the Bamberg Saints of Jacob Gretser.

Henry the Emperor, at Bamberg in Germany (S.)

BHL Number: 3812

from Surius.

CHAPTER I.

The succession of St. Henry into the empire, the apparition of Wolfgang, his munificence toward the churches, his victory over the Slavs, and the restoration of the bishopric of Merseburg.

St. Henry succeeds Otto III, In the year from the Incarnation of the Lord 1001 ^a; but from the founding of the City 1752: Otto the boy having died at Rome, the throne of the kingdom being vacant, when it was treated of substituting a prince; the votes of all, by the divine nod, incline to him who was then held the chief in the kingdom. For at that same time Henry, duke of the Bavarians, was conspicuous as well for goodness as for royal nobility, and distinguished by all honesty of manners. He fully followed the beginning of wisdom, the fear of the Lord: who was principally imbued with all study of letters, wholly indeed Catholic in faith and act. He therefore by all with equal vow ^b and common consent is summoned, the divine clemency indeed so disposing: that through the height of the temporal kingdom he might attain to the summit of the heavenly kingdom. For all earthly goods, as by ill use they hinder some from salvation, so by good use they promote others to salvation.

[2] To him, not yet having obtained the dignity of Caesar or Emperor, appeared at Regensburg Wolfgang in his sleep in such a vision ^c. whom the vision of St. Wolfgang long holds solicitous. For it seemed to him that, staying in the church of St. Emmeram, he approached for the sake of praying to the sepulcher of blessed Wolfgang, situated in that same church: and when there he tried to entreat the Lord and holy

Wolfgang with inmost prayers, suddenly the Saint himself seemed to stand by him, and to address him in words of this kind: Look diligently at the letters written on the wall which is beside my tomb. But there was there, as it seemed, written only: After six. But King Henry, awaking, revolved with himself by long treatment the very few writings of this vision. First therefore judging that after six days he was to die, he distributes much to the poor. But when the number of six days passed, and he felt in himself nothing of bodily trouble, he thought it pertained to six months. But that space of number too being passed, and suffering in himself nothing of infirmity, he judged this number to pertain to six years: and therefore, and what was said above, he began to fear. And when the number of six whole years had passed by, and the day of the seventh year revolved had come: on that very day he received the dignity of Caesar through Apostolic consecration. Then at last, perceiving what his vision was, he gave thanks to God and to holy Wolfgang, who deigned to reveal to him such loftiness.

[3] Anointed therefore as king, the most blessed servant of God, His munificence toward various churches, not content with the straits of the temporal kingdom, for obtaining the crown of immortality, disposed to serve the supreme King (whom to serve is to reign), and applied also the highest diligence in amplifying the worship of religion: he began to enrich churches with possessions, and to augment them with immense ornaments. And the episcopal sees of Hildesheim (where from a boy he was nurtured and taught letters), Magdeburg, Strasbourg, Meissen, and Merseburg (which had been devastated by the barbaric monstrousness of the adjacent Slavs ^d) he restored. And both to that and to other bishoprics through the whole kingdom, in possessions and ornaments, he conferred innumerable things. But to the people of Hildesheim, taught by divine revelation, he set holy Godehard ^e over them. But what to the church of Merseburg he conferred more specially before others, we wish in part to make known to the charity of those to come. For this church, in the time of Otto the Great; of him, I say, who at the river Lech under holy Ulrich the confessor overthrew the Hungarians ^f, and hanged their kings, namely Lelius and Assur, at Regensburg on a gibbet, the Princes adjudging this to be done: was by the assiduous incursions and hostile devastation of the Slavs reduced to nothing.

[4] And because it could not resist the violences of the neighboring nations: in possessions, in religion, and in all things which pertained to the pontifical dignity, it began utterly to fail. especially in the restoration of the bishopric of Merseburg, But it happened that at the same time the Archbishop of the church of Magdeburg entered the way of all flesh, and the prelate of Merseburg, on account of the wisdom conferred on him by God, and on account of the many virtues with which he was adorned, for which also he was most acceptable to Otto the Great: was set over the chair of Magdeburg, the aforesaid King effecting it ^g. But it happened that the bishopric of Merseburg was utterly destroyed, and the more valuable things of that church, in estates, in ministerials, in ornaments, were transferred into the domain of the church of Magdeburg, and of the remnants of the possessions which remained at Merseburg, an abbey was built there. Which deed remained unchanged up to the time of the pious Confessor Henry. But when the same King, the Princes of his kingdom being convoked, had celebrated a court at Quedlinburg: all consenting to this same thing, he disposed to make war on Poland and Bohemia, and the other adjacent regions of the Slavs, which devastated the borders of his kingdom.

[5] The army therefore being gathered, he directed his line against the aforesaid nations. in which he confers a notable victory over the Slavs, And making his passage through the place which is called Walbeck [h], he received the sword of St. Adrian the martyr, which for relics was long kept there. Girt with which, from his whole heart he cried out and said: Judge, Lord, those who harm me, storm those who attack me, take hold of arms and shield, and rise up to my aid. Thence advancing he pitched his camp in the field where the church of Merseburg is situated, and seeing the place desolate, and reduced to nothing, he groaned and said: Blessed Lawrence, martyr of Christ, if by your intervention I shall subjugate these barbarous nations, to which I go, to the Roman Empire and the Christian religion, this desolate place, consecrated to your name, the divine grace favoring, I will reform into the state of its former dignity. But when the Princes of Poland and Bohemia, and the chief men of the other Slavic nations, learned that the Roman Emperor was coming with an army to make war on them: an innumerable multitude being gathered, they advanced to war to meet him. Which quickly became known to the pious King through his scouts, and, as he was wont in all his straits, he fled to the arms of prayer. And the name of the Lord being invoked over himself; to blessed Lawrence, holy George, and blessed Adrian the martyrs, he committed himself and his army to be protected with the highest devotion.

[6] And when all had been strengthened by the reception of the body and blood of the Lord, which, a vow being conceived, and aided by the Saints, they came to the place of the contest. Where when the blessed King had raised the minds of each by exhortatory words to act manfully, seeing the innumerable multitude of the adversaries, he cried to the Lord, and said: God who crushest wars from the beginning, lift up thy arm over the nations who plot evils against thy servants. Scatter them in thy power, and destroy them, my protector. Set them as a wheel, and as stubble before the face of the wind. Saying these things, his eyes were opened and he saw the glorious martyrs, namely George, Lawrence, Adrian, with a striking angel, going before his army, and driving the wedges of the enemy to flight. And as the army of Sennacherib was crushed by the striking angel and perished; so also all that multitude of the barbarians, terrified by the power of God, casting away their arms, without the shedding of Christian blood, sought the aid of flight. Which being seen, the holy King, his eyes and hands lifted to heaven, blessed the God of heaven and said: I bless thee, King of heaven and earth, who resistest the proud and givest grace to the humble: who guardest those who love thee, and art glorified among the nations, for the victory given us from heaven. The barbarians therefore being conquered, and the things which could profit for future peace being established by a most firm pact, the blessed man with his own returned into their own places with peace, glorifying and praising God, who saves those who hope in him.

[7] And when the most Christian King had made Poland, Bohemia, he gloriously obtains, and fulfills his vow. and Moravia tributary: out of reverence for St. Lawrence the martyr, the treading down and destruction of the church of Merseburg, he began with a pious regard of mercy and piety to look upon it, and, reduced to nothing in buildings, in ministerials, in secular possessions, in ecclesiastical ornaments, he strove to restore it into the former grade of pontifical dignity, as he had vowed to God and St. Lawrence. Nor did he desist from the works of mercy, until he had brought it entirely back to its ancient state of dignity, and its former honor of religion.

[8] Then he founded the bishopric of Bamberg entirely in his own domain ⁱ, Wishing to erect a new bishopric, namely the bounds being exchanged with the adjacent bishoprics by a legitimate exchange. But the founded bishopric, entitled to the Princes of the Apostles Peter and Paul, and to the most precious martyr George, he handed over by special right to the holy Roman Church, that he might both pay to the first See the honor of dignity due, and more firmly fortify his plantation with so great a patronage. In the southern part of the city too, building a monastery in honor of St. Stephen the Protomartyr under the canonical order; but from the other, that is, the northern, appointing another monastery under the monastic rule in honor of St. Michael the Archangel ^k, and of holy Benedict the abbot, for himself and his city founded upon the Rock of Apostolic firmness, and fortified and adorned with the wall and bulwarks of the merits of St. George and the other saints, against the provocative tossings of the vices, a tower of fortitude in Stephen, and against the cooling blasts of him who in the north, whence all evil is opened, disposed to set his seat, he prepared a sure refuge in the angelic protection: that, fortified on the right and on the left with the arms of justice, the ambusher may in no way avail to prevail.

[9] To these three churches afterward, through Gunther, the fourth prelate of that same see of Bamberg, he solicitously disposes all things, and through a certain Reginold, a noble man, was added a fourth church ^l in honor of holy Mary the mother of the Lord: and of holy Gangolf the martyr outside the city toward the East in the place Teuverstat, under the canonical order and possession. Then the sixth Bishop of that same see, Herimann, over against the city toward the west, in honor of St. James the Apostle and son of Zebedee, began a church under the canonical order. This Otto, the humble lover of the poor of Christ, the eighth bishop of that same see, Eberhard the Provost cooperating, completed and dedicated, and fittingly disposed there the stock and order of those serving God. Thus the place of Bamberg, fortified on every side with churches and the patronages of the Saints in the manner of a Cross, celebrates to Christ Jesus crucified a daily and diligent office and service for its first founder Henry the second, the most pious Emperor, and all his cooperators and successors or augmenters: and that greater tranquillity and security, and reverence for supplicating God, may persevere to those there warring for the Lord, the aforesaid five churches are so placed that they are most fittingly separated from almost all noise and forensic and popular tumult.

[10] But that it may shine forth more clearly to all with what vigilance the most blessed man provided for his new church that he may raise Bamberg to that dignity, the goods of peace and tranquillity even through succeeding times, we here insert some letters of confirmation, both of Bishops and of Kings: that, since there are two by which this world is principally ruled, pontifical authority and royal power, supported by both of these on the right and on the left, it may be shown to be perpetually defended securely from the trouble of all infestations. For the Lord Savior saying, that two swords suffice for the Church, of which one penetrates to the defense of the soul and spirit; the other by its rigor subdues and presses the inflexible and hard hearts: whatever by the right of those swords is fortified on either side; it is certain indeed that by the incursion of no evil is it shaken from the rectitude of its state. Yet first here we prefix the charter of Otto III ^m the Emperor, that to those wishing to know how that place of Bamberg came into the domain of the holy King, it may be gathered from that same page of the writing.

[11] which Otto II had given to his father. In the name of the holy and undivided Trinity: Otto by divine providence Emperor Augustus. Let all our faithful know, namely present and future, how we, for the intervention of our most beloved mother Adelheid, to our dear nephew Henry, duke of the Bavarians, a certain estate of our right, namely the city called Bamberg, with all things looking to it, and Nemkin Vraha, situated in the county of Count Berthold called Volckfelt, by our imperial power granted for the use of perpetual property, and firmly gave, with the slaves of both sexes, buildings, churches, lands cultivated and uncultivated, and with all things by right and legally pertaining to these already-said estates, on this tenor, that he himself henceforth may enjoy free choice, of holding, exchanging, giving these, leaving them to posterity, or doing whatever he pleases with them. And that the precept may remain more stably and firmly, we ordered this charter to be inscribed, and, sealed with a ring, corroborated it with our own hand. Given on the fifth of the Kalends of July, the first Indiction, in the fourteenth year of the reign of the Lord Otto, but the seventh of his empire.

ANNOTATIONS.

CHAPTER II.

The foundation of the church of Bamberg, the synods pertaining to it, and its approbation by the supreme Pontiff.

In the year therefore from the Incarnation of the Lord 1007 ^a, the fifth Indiction, on the third of the Kalends of November, a great synod of Bishops and of other Fathers The synod of Frankfurt for the erection of the church of Bamberg, was held and celebrated in the royal villa of Frankfurt, the great and peaceful King Henry mediating, in the seventh year of his reign. For while the same King, devoted to God, revolved with himself in high consideration of mind in what work especially he might more easily conciliate to himself the mercy of God, and, inspired by the instinct of divine counsel, disposed to choose and write God as his heir, and to build the bishopric of Bamberg, as is aforewritten, from hereditary things, that both the paganism of the Slavs might there be destroyed, and the memory of the Christian name might perpetually be held celebrated there. But since he had no parish looking to that same see, and celebrated holy Pentecost in the same year of his reign at Mainz, he acquired part of the diocese of Würzburg, namely the county called Raterzgewe ^b, and of the district called Volcvelt, situated between the rivers Vraha and Ratenza, from Henry, bishop of Würzburg, by a firm and legal handing-over, handing over in return to the church of Würzburg 150 ^c manses in the village called Memmigun, and in the places immediately adjacent, Henry of Würzburg and Willigis, archbishop of the metropolis of Mainz, and many Archbishops and Bishops who were present ^d consenting and concurring in these vows of his, corroborating this legitimate exchange by their attestation and subscription. But the most glorious King, made possessed of his vow, by equal counsel of the aforesaid Fathers, directed two of his chaplains, Alberic and Louis, the letters of the bishop of Würzburg being added, all the way to Rome, that these things well begun might advance for the better by Apostolic authority. But the Roman Pontiff, and universal Pope John, rejoicing at the devotion of the most pious King, a synod being held in the Basilica of St. Peter, for confirming the bishopric of Bamberg, caused a privilege to be written, and confirmed by Apostolic authority, writing back to all the Bishops of Gaul and Germany, that they too by equal and common authority should corroborate the aforesaid bishopric, of which privilege the copy is in this manner:

[13] which John XIX the Pope John the Bishop, servant of the servants of God. It is of our office to consider generally the advantages of all the holy churches of God, and especially of those which specially stand under the right and dominion of our Roman Church; if there is any disadvantage, to abolish it, lest, through their grave inconvenience, neglected they grow cheap; or, some occasion being obtained, they lack their due solemnity. Wherefore to all the faithful of the holy Church of God, namely present and future, we wish it to be known: that our beloved and spiritual son Henry, the most glorious and most unconquered King, by divine clemency inspiring, from his own hereditary things, for the soul of himself and his parents, established a bishopric in the place which is called Bamberg, with the devotion of perfect faith and charity, in honor of the most blessed Peter, Prince of the Apostles, an exchange being made by right and legally with Henry, bishop of Würzburg, of some part of the parish of his bishopric. Whence also the aforesaid Bishop sent us his letters, that by his consent, by the privilege of our Apostolic authority, the newly made bishopric might be founded. For which reason Henry the Second, the most glorious King, directed his messengers to us, who should tell us all these things, and interpellate us for confirming this see. Whose most holy imitation regarding with paternal and heartfelt love, all the things which he conferred on blessed Peter, Prince of the Apostles, in the aforenamed place, collected by legitimate reason, we decree to confirm by the privilege of our authority, on this condition namely, that the Bishop of that place, and those who shall in perpetuity be his successors, may possess them with secure tranquillity, and have free power to order and compose, or even to augment, the goods and properties of that same church: but to dissipate and confound, let them have no power.

[14] approves by his diploma, By our authority too we sanction that in the bounds and in the goods of that same church there be no infestation of tyrants, or of any other depraved men whatsoever, whether they be in the city of Bamberg itself, or in the castles and villas, the male and female slaves, the tributaries, tithes, forests, woods, fisheries, huntings, mills, fields, meadows, pastures, lands cultivated and uncultivated, and whatever now pertains thither, or in the future can be acquired, corroborated by the privilege of our authority, may remain in secure quiet. Let no Count or Judge there presume to do law, except that which, by the grant of the most glorious King Henry or his successors, the Bishop of that same place should choose. Let no foreign power there rush in by violence. Let that bishopric be free, and secure from all foreign power, subject only to the Roman protection ^e: that the Bishop may the better with his canons apply himself to the service of God, and continually have the memory of the first builder and recoverer of that same place. Yet let the same be subject and obedient to his metropolitan. Whoever shall keep these precepts, let him receive the divine remuneration and the Apostolic benediction. But whoever shall be a despiser and violator, let him lie subject to the condemnation of perpetual anathema, unless, repenting, he come to satisfaction. Written by the hand of Peter the notary and scriniarius of the holy Roman Church in the month of June, the fifth Indiction.

[15] A general council therefore being again held at Frankfurt, and which the other synod receives, over which presided the venerable Archbishop Willigis of Mainz, all the Archbishops and Bishops who were present, thirty-six in number, receiving this privilege of the Apostolic See with due veneration, unanimously with devout minds approved it, and corroborated it to be written. But concerning the aforesaid bounds of the parish exchanged from the church of Würzburg, lest any complaint or doubt should arise hereafter, they caused the subjoined page to be written: to which subscribed first indeed Henry, bishop of Würzburg himself, then the provosts or presbyters of that same church, nine in number.

[16] We desire that the knowledge of all the faithful of the holy Church of God, the consent of the Bishop of Würzburg being added, both present and future, be not hidden, how the most glorious King Henry, compunct by the goad of a divine, as we believe, admonition, from the estates which, by the grace of God and the hereditary right of his parents, had come into the dominion of his possession, desiring to augment the service of God by establishing a bishopric; whereby it might be done legitimately and reasonably, began studiously to demand of Henry, the venerable provisor of the church of Würzburg, that a certain place called Bamberg, with the district called Raezengevum, which seemed to pertain to the state of his diocese, he would transfer from his right into his (the King's) right for accomplishing this. Which, since they seemed just and reasonable causes, acquiescing in the petitions of that same most august and most unconquered King, with the common counsel and consent of his clergy and soldiers, and of the whole people, delivered to his power the aforesaid place with the aforesaid district, three parish churches excepted, with their adjacencies, whose names are these, Wachenrode, Lonerstat, Mülehusen, all contradiction being thereafter removed. But of the other district, which is called Volcfeld, in which the aforesaid place is situated, he granted to the same King a part, as much as is from Bamberg to the river Vraha, from the Vraha into the river Ratenza, and thus along the course of the same river into the Main, and thence to the little stream Wichibach, then to the head of that same stream; and thus by the quickest and nearest way one can reach the Vraha. Done in the city of Würzburg, the most serene Emperor Henry being present, on this condition, that the church of Würzburg retain the tithe in the newly-cleared lands already cut and measured to the manse, with the old tithe not exchanged. But in the newly-cleared lands to be cultivated hereafter let the church of Bamberg possess the tithe, with the exchanged boundary.

[17] to whom John, Patriarch of Aquileia, offers congratulation. But also John, Patriarch of Aquileia, embracing with all affection so laudable a work of the most excellent King, and his pious devotion toward Christ, wrote to Henry, bishop of Würzburg, a letter full of congratulation. To the most blessed Lord, and to be loved with sincere charity, Henry, venerable Bishop of the holy church of Würzburg, John, Patriarch of the church of Aquileia, with all the Bishops of his diocese, fraternal love in him who first loved us, and delivered himself for us, Jesus Christ our Lord. Although, Reverend brother, the care of fraternal love admonishes us that in all good works which the Founder of the human race mercifully disposes daily for salvation, we ought to render immense thanksgivings to him, yet whenever or wherever, from the advancement of the holy Church, or its exaltation, or establishment, it happens that we hear of any magnificent work, with the affection of immense devotion and the effect of spiritual exultation we ought to praise, bless, and proclaim him whose these gifts are, and from whom all good things ineffably proceed. Who among the innumerable sacraments of his eternal deigning, dictates also in the hearts of his Princes those things which he procures to profit for the example and salvation of many.

[18] John, Patriarch of Aquileia. Among which there is one, which, lately divinely done, brought the greatest [joy] to our minds

generated gladness. We have heard that our Lord Henry, the most glorious and most unconquered King, the divine grace inspiring him, from his own estates and paternal inheritance, in the place which is called Bamberg, established a bishopric in honor of the most blessed Peter, Prince of the Apostles, and, an exchange being made worthily and legally with your church, acquired a certain part of its diocese: and this exchange he corroborated by the privilege of the Apostolic See. Which excellent and laudable work indeed commends both his most worthy liberality, and your charity, excellently worthy of proclamation; since it is both his, by the working; and yours, by the loving. In which to the omnipotent God we render immense thanks, to whose inestimable glory it belongs, that through our King Henry, his good and faithful minister, he grants a most firmly founded peace to all churches, and moreover forms a new church, through which he will both triumph, God helping, over the enemy of the human race in the neighboring nations of the Slavs, and multiply for himself an innumerable household through the laver of regeneration. But we, with all the Bishops of our diocese, praise this divine work in common, and, justly consenting to it and subscribing beneath, we confirm it to be valid in perpetuity.

[19] Henry, by the divine clemency preordaining, King, The letters of St. Henry, to all the sons of the Church, both future and present. By the most salutary institutions of the sacred eloquence we are taught and forewarned, that, leaving temporal goods, and setting behind earthly advantages, we should strive to obtain the eternal consistories in the heavens that shall remain without end. For present glory is fugitive and vain, while it is possessed, unless in it something of heavenly eternity be thought of. But the mercy of God provided a remedy for the human race; when he made part of the heavenly fatherland to be the price of earthly substance: Not unmindful therefore of this clemency, nor ignorant that we, by the gratuitous regard of the divine mercy, have been raised to royal dignity, we judge it fitting, not only to enlarge the churches built by our predecessors, but for the greater glory of God to build new ones, and to exalt them with the most acceptable gifts of our devotion. Wherefore, not offering a deaf hearing to the Lord's precepts, and, by obeying, intent on the deific persuasions, the treasures conferred on us by the munificence of the divine largess, we desire to lay up in heaven, where neither thieves dig through nor steal, nor rust nor moth destroys, where too, while we recall all things now heaped up, our heart may the more often be turned by desire and love.

[20] Accordingly we wish it to be open to the whole body of the faithful, concerning the bishopric erected by him, that a certain place of our paternal inheritance called Bamberg we have advanced into the see and summit of a bishopric, and, confirmed by the authority of the Roman See, and by the consent of the venerable Henry, bishop of Würzburg, and the will of our beloved wife Cunegund, and by the equal and common counsel and decree of all our faithful, both Archbishops and Bishops, Abbots, and also Dukes and Counts, and praised by the concordant devotion of our whole kingdom and its Princes, to the honor of the omnipotent God, and of blessed Mary ever Virgin, and of the holy Apostles Peter and Paul, and also of the holy Kilian and George, we have founded, established, and corroborated, that there a celebrated memorial of us and our parents, and of Otto III the Emperor, namely our predecessor, may be held, and a continual saving victim be offered for all the orthodox. Having therefore offered to God in that same church, beloved by us, for the honor and adornment of the house of God, out of metals and precious stones for the various uses of the sanctuary, in vessels or vestments, and other ecclesiastical ornaments, we have besides conferred on the aforesaid episcopal see estates, churches, villages, villas with all their appurtenances or adherences, namely the slaves of both sexes, plots, buildings, cultivated lands, ways and pathless places, exits, returns, things sought and to be sought, woods, nets ^f, huntings, meadows, pastures, fields, forests, foresters, cellars, revenues, waters and courses of waters, mills, movable and immovable things, and all the other utilities in whatever way, which can rightly be written or named, by the present edict of our authority decreeing, that our beloved in God the Bishop of the often-mentioned see, Eberhard, and his successors may thenceforth have free power of holding, possessing the same aforewritten goods with all their appendages, or of converting them to any uses of the bishopric; but to the canon brethren serving God there, for the daily supports of temporal life, we confirm the possessions which we have handed over, by our imperial authority, to be possessed as property.

[21] the aforesaid bishopric of Bamberg. On this condition namely: that the aforesaid canons, and their Provosts by succession, may thenceforth have free power, with the consent and counsel of the canons themselves, of exchanging them into better uses, augmenting, and reducing them in any way to their utility; that they too, benignly mindful of us before God, and of our most beloved wife and consort of the kingdom Cunegund, and of our parents, may in turn answer our benefits by pious and assiduous intercession. But if anyone, which God forbid, shall try to destroy or violate the munificence of this our donation, and the institute of the Apostolic See, confirmed by the authority of so many venerable Fathers, let him on the day of judgment before the eyes of God pay eternally with inextinguishable torment. Which that it may not happen: but that this handing-over and decree may remain perpetually inviolable by all, corroborating with our own hand this charter written thereon, we have ordered it to be marked with the impression of our seal. And indeed not only in life, the most glorious King still surviving, but even more after his passing from death to life, his happy plantation, namely the church of Bamberg, watered by the showers of divine grace, receives increase from day to day, very often given to drink and satisfied from the breasts of pious consolation by its holy and special mother the Roman Church, and nobly and firmly exalted in perpetuity by the authority or privileges of succeeding kings ^g. Those privileges are to be cast into the Appendix, we have already said in the preadmonition.

ANNOTATIONS.

CHAPTER III.

Bruno's hatred toward his holy brother, the innocence of St. Cunegund; the cure of the stone at Monte Cassino, and the cause of St. Henry's limping.

Let it suffice us to have said these things about the foundation or confirmation of the holy church of Bamberg, an occasion being taken; now let us turn our mind and pen to the begun narration of the deeds of the blessed Man. But the King's brother was Bruno ^a, Bishop of the see of Augsburg, The malevolence of Bruno toward his holy brother, who, envying his brother's happy acts, inflicted on him, as far as he could, many injuries of adversities: and where he could not by himself, he joined himself to those inflicting them, or exhorting others to inflict them, subjoined to them the goads of depraved incitement. To whom his brother not only did not render like for like, but even, instructed by fraternal love, by dissembling all things and patiently bearing them, took pains to conquer him in good.

[23] How great his munificence, how great his liberality toward God was, his liberality and the innocence of St. Cunegund. both in that church of Bamberg and in several other places, is declared by the manifest indications of his works. For he chose God alone as his heir, that he too might deign to take him into the consortium of the eternal inheritance. For children according to the flesh he neither had nor expected, since she whom he seemed to have as wife, Cunegund, it is proved that he never knew. But how it became known, for the common edification, must not be passed over, that we may both be instructed by examples of chastity, and be moved by admiration of the divine secrets; understanding how to those who love God all things work together for good. For to such and so great goods temptation could not be lacking. For the devil, envious of all good things, where he could not wound the immaculate marriage-bed, thought to defile it with the venom of jealousy, and at least to injure the reputation of her to whom he could not inflict the wound of corruption. There was made therefore, the devil being the author, suspected of the crime she who had not known the stain of corruption. But because he is cruel who neglects his reputation; for the sake of purgation, she chose for herself that judgment of the glowing ploughshares, which is known to have been instituted on account of the hardness of men. And when the beloved of God was led to that judgment, like a sheep to the slaughter, she groaned and said: Lord God, Creator of heaven and earth, who provest the reins and hearts, judge my judgment, and rescue me. For I invoke thee today as witness and judge, that I never knew either this present Henry or any other man by carnal commingling. This said, all who were present being amazed and weeping, she trod with bare foot on the glowing ploughshares, and passed through secure without the trouble of burning. Thus the omnipotent God preserved the bond of chaste love, proved her innocence, and applied to her integrity the guard of humility.

[24] Amid these things the glory of the most blessed Prince advanced more and more, At Monte Cassino, laboring with the stone, and the grace of God was with him. His shield did not decline from the war, and his spear was not turned back. Apulia, long possessed by the Greeks, he recovered for the Roman Empire, and set Ismahel as duke over that same province. Who afterward, dead in the place of Bamberg, and buried in the chapter of the greater monastery, rests in the Lord. He founded the monastery of Benevento, and enriched it with all beauty of ornament. And when he was passing through the cities of Apulia, and had most prudently disposed in them the things which pertained to the utility and honor of the kingdom, he began to labor with the infirmity of the stone. The trouble of which disease the holy man bore with such patience, that he asserted the sufferings of the flesh were conferred on him by God for the guard of humility: and affirmed that the scourge of correction is a most certain sign of love. Yet he had the fomentations of cures applied to himself; but by no subtlety of the physicians could he be entirely freed. But the pain growing worse, he ascended Monte Cassino, about to ask that by the intercession of blessed Benedict and holy Scholastica a remedy of health might be granted him by God.

[25] in a vision by St. Benedict But coming to the place where the relics of the Saints had been laid up, he poured out his soul in the sight of the Most High, and by the suffrages of the saints, namely Benedict and St. Scholastica, with prayers and tears asked of God that the health of body and soul be granted him. And that was fulfilled which is said by the Prophet: I sought the Lord, and he heard me, and out of all my tribulations he rescued

me. For he asked, and was heard: he knocked perseveringly at the door of the pitying power; and was admitted. Meanwhile the King began to think of the things which he had heard concerning the translation of St. Benedict; and because his relics were said to have been stolen away and translated to another place, therefore the holy man doubted of his bodily presence. The prayer therefore being finished, the man of God betook himself to the lodging, and, wearied and weakened, laid himself on his little bed. In which, falling asleep, he saw St. Benedict standing by him, and holding in his hand a cutting iron fit for medicinal incisions. Who said to him: Because you hoped in God and in his Saints, behold I am sent by God, that by my medicine you may be freed from your infirmity. Behold I, whose bones you thought had been stolen away, exhibit to you my presence, and, in proof of the truth, I will cure your sufferings ^b. Saying these things, he opened that part of the body where the stone lay with the medicinal iron which he held in his hand, and, the stone being softly plucked out, restored the gap of the wound with sudden health, and placed the stone which he had taken in the hand of the sleeping King.

[26] he is wondrously freed, Which being done, the most Christian Emperor awoke, and, pondering with himself the things which had been done about him through the Confessor of Christ, and seeing the stone which he held in his hand, called the attendants who in royal manner always stood by him, and said to them: Call to me the Pontiffs and the Princes of our kingdom; that they may know and see the wonders of God, which his ineffable mercy and unspeakable power have done in me. But they, carrying the King's commands with swift course to the Princes, led them to the King. Whom the King, saluting and resaluted by them, thus addressed: My brothers and fellow-soldiers, magnify the Lord with me, and let us exalt his name together, because he himself is a great Lord, and exceedingly to be praised, and of his greatness there is no end. He himself strikes and heals: he scourges sinners, and has mercy on the penitent. This one he humbles, and this one he exalts: because a cup in the hand of the Lord full of pure wine mixed. Behold I, who yesterday was near to death, by the mercy of God today appear to you sound: and the sting of death, which yesterday I bore enclosed in my body, today I visibly show to your eyes.

[27] Saying these things, he showed the stone which he held in his hand, and heaps the monastery with gifts. and, showing the scar of the wound, all the things which through holy Benedict had been done about him, all hearing, he related in order. But they, seeing and hearing the wonders of God, and more than can be believed, marveled; and, blessing God, and long acclaiming in his praise, rejoiced at the King's safety. And again the King to them: What thanksgivings, he said, or what gifts worthy of so great benefits can we repay to our physician Benedict? But they all judged him worthy of royal munificence. The King therefore, by the counsel of his Princes, conferred immense gifts in estates, in gold, in silver, in very many ornaments, on the church of St. Benedict. And bidding farewell to the brethren who presided over that same church, from Monte Cassino he departed cheerful and sound. But from that time, and thereafter, with a certain special love and veneration he strove to serve St. Benedict and all the cultivators of the monastic religion, and to be a benign and devout Father in enlarging and protecting ecclesiastical things. These things are found written at Monte Cassino, that both the moderns may have the mighty works of God in memory, and that among posterity they may not, through the antiquity of time, come into oblivion. And, if anyone desires to know why the most glorious Emperor Henry limped, since at first he was sound in his whole body, let him learn this cause.

[28] When he himself at a certain time had come into Apulia, To another vision, for disposing the affairs of the commonwealth, he came to Mount Gargano, at whose foot is situated a level place, and in the side of the mountain in a hollow rock is a basilica not built by men, nor dedicated by man, but constructed by divine working or power: for it was wonderfully and venerably consecrated by divine benediction. Of this basilica the patron is Michael the Archangel. For in this church, in each week, an angelic chant is reported to be heard by those who are worthy. This basilica therefore, for the sake of prayer, with the other faithful of Christ the man devoted to God entered. And when they had celebrated the divine praises there, and paid the vows of their prayers to God with much devotion: the time was now at hand in which the heavenly army had entered this sacred temple to pay praises to God. And so when all went out, and those who delayed were driven to go out; the holy man asked that the faculty of remaining inside be granted him. Therefore, all having gone out, he alone, hoping in the mercy of God, presumed to remain there, and continued prayers to prayers, and repeated the bendings of his knees; in which with many tears he committed himself to the divine clemency, and with much supplication took pains to commend his soul to blessed Michael the Archangel.

[29] held on Mount Gargano, And when the incense ^c of the pious King ascended before the Lord; the God of Israel, who in his Saints is always wonderful, deigned to show him a wonderful vision. For he saw a copious multitude of angels, splendid like the sun, entering the holy temple; of whom two solemnly adorned the chief altar. Then he saw other innumerable cohorts of the heavenly Virtues, shining in the likeness of flashing lightning, and leading their chief, as it were, with the greatest glory: nor is there doubt that this was the standard-bearer of the heavenly warfare. But last he merited to see the very King of the angels coming with great power and virtue. In whose service was an innumerable heavenly army, and his splendor incomparable: for by his nod all heavenly and earthly things are ruled. Then the choir of the new Jerusalem, gathered in the aforesaid basilica, solemnly celebrated the divine service. Which at last being completed, one of the chief angels carried the sacred text of the Gospel with the greatest reverence to a person of dignity; when he had kissed it, he intimated to the angel that he should carry the same to be kissed to the Emperor, in the corner … But the angel fulfilling the commands given him, the aforesaid servant of Christ began at the unaccustomed vision of so great majesty and glory to be afraid in mind, and to tremble in all his limbs; as if he said with the Prophet: My heart is contrite in the midst of me, all my bones have trembled.

[30] the cause of the limping is reported. The angel, seeing these things, modestly touched his thigh, saying: Fear not, elect of God, rise quickly, receiving cheerfully the sign of peace divinely transmitted to you; forthwith and at once his thigh withered; and thence for all the time of his life he limped. A similar event in all respects is read of blessed Jacob, whose thigh withered at the touch of the angel wrestling with him. These things indeed, to confess the truth, I have not found in the scriptures, but by the relation of truthful and venerable men, I have found in truth that these things are true. Indeed the powerful Chancellor of the bishop of Würzburg, Conrad by name, who suffered persecution for justice' sake, constantly affirmed that he had read these things which have been said, and, set in the church of Bamberg, narrated them, many hearing; of whom one, familiar to me, and himself plainly a truthful man, faithfully intimated them to me, and, when I wished to suppress them in silence, earnestly asked that I would write them: at last I, induced by the instance of the one asking and the sedulity of the one admonishing, faithfully wrote them, that in another generation these things may be narrated. I would rather now rest in sleep than write feigned or frivolous things of the Saints of God, especially when they have no need to be exalted with false praises; who merited to be adorned with signs and prodigies. Let these things said of so glorious a miracle suffice. And in evident testimony of this sign, the image of St. Henry himself before the door of the monastery on the right side beside the choir of St. George, with one pillar placed beneath, opposite the images of Adam and Eve, clearly appears ^d.

ANNOTATIONS.

CHAPTER IV.

The coming of Pope Benedict VIII into Germany, the Saint's pilgrimage to Cluny, his deeds for the Church and the empire, his most happy death, and a wondrous vision concerning him.

Thence journeying he came to Rome, where, graciously and honorably received by Pope Benedict, he indicated how great compassions and benefits the Lord had conferred on him through St. Benedict. Benedict VIII the Pope being invited into Germany, But Pope Benedict gave thanks to God for all his benefits, and for the King's safety, and for the whole Catholic people offered a sacrifice of praise. At the same time, as was said above, the holy King handed over the estate of Bamberg with all its appurtenances to blessed Peter, and commended it to the Apostolic Prelate to be defended from then and always, and, in commemoration of this pact, appointed that every year a white palfrey ^a with trappings be given to the Roman Prelate. This too by his humility and devotion he obtained with the Lord Pope, that he should come to Alemannia, and visit the estate of Bamberg, his new plantation. Which also was so done. For in the next April he entered Alemannia, and, all the cities of that region being traversed, at the time which he had appointed, disposed to go to the place of Bamberg. He came therefore on the fifth feria of the Greater Week, at the sixth hour, clothed in the sacred Pontifical vestments, as one now about to proceed to perform the mysteries of God and the solemn office of that day: and he is received most gloriously by the Emperor, and by all the Princes who were present, and by all the clergy and people, with inestimable exultation of joy.

[32] But that at the coming of so unaccustomed and so longed-for a guest a pleasant and comely praise might be exhibited to our God, he consecrates the church of St. Stephen at Bamberg. the most prudent of Kings fittingly arranged four choirs of psalm-singers to meet him. The first, on the bank of the river; another, on the nearer side; the third, before the gate of the city; the fourth, in the court of the church; where the King himself, first of all, giving his hand, leading the Pope into the house of the Lord, divine hymns resounding on either side with tuneful sweetness, placed him in the episcopal chair. The due office of this most sacred day, with twelve Bishops as cooperators, the Apostolic Pontiff, and likewise of the other following days, celebrated with the highest devotion. But on holy Easter Sunday, when in the matutinal office the Patriarch of Aquileia recited the first lesson, but the Archbishop of Ravenna the second, and the Apostolic himself the third; and finally with all ornament and elegance the solemnities of the procession were performed, as befitted the Apostolic dignity and the Imperial magnificence in the holy solemnity of solemnities, who would not judge that so religious a celebrity, and unaccustomed in our regions, should deservedly be perpetually held in the knowledge of all the sons of the church of Bamberg, and its memorial not be left for the age? On the same days the basilica

in honor of St. Stephen ^b on the eighth of the Kalends of May, the same venerable Pope consecrating it, adorned it with precious gifts, which are still preserved there; where, amid the solemnities of the Masses, with the cooperation of seventy-two Bishops, and with the unanimous consent of the Princes, he established the bishopric to be free from all secular power, and confirmed all things which befitted the pontifical dignity and advantage, by the authority of his presence, by the attestation of his privilege, and by the firmness of the ban. The confirmation of this privilege is such: it is to be found in the first place in the appendix.

[33] What the Saint did at Cluny; But to return to the things above, from which we have digressed a little: after the holy man, being at Rome, had obtained from the Lord Pope all the things which he sought, being confirmed with the Apostolic benediction, he crossed the Apennine Alps, and, the army being dismissed into its own land, he proceeded, for the sake of prayer, with a few of his household, to Cluny [c], because he heard much of the religion and state of that place. There, when he had seen very many signs of religion and sanctity, kindled with the fire of the Holy Spirit, he offered a golden crown adorned with most precious gems at the Mass which was celebrated of the chair of St. Peter, and, receiving the fraternity of the monks, with the greatest humility and contrition of heart he commended himself to their prayers, and, for the supply of necessary things, handed over the best estates in Alsace to that same congregation. Thence, making his journey, he passed through Liège and Trier, and enriched the congregations there serving God with very many largesses and estates.

[34] With what zeal he provided for the Church and the empire. And it is wonderful that the man of God, who burned with so great zeal for ecclesiastical advantages, for the salvation of his soul, neglected in nothing the advancement of the kingdom: nay rather, without the shedding of blood, by piety and wisdom he enlarged the borders of his kingdom, and amplified and adorned the Imperial dignity with glory and honor. He conquered and subjugated Bohemia; he received Burgundy in surrender; he also united Pannonia to the Catholic faith and to the Roman Empire: and, victor over other nations, he becomes the Apostle of the Hungarians. For when all were as yet unbelievers, the Emperor Henry drew them to the confession of the faith. And that this might be done more easily, he joined his sister Gisela in marriage to King Stephen, according to the Apostle who says, The unbelieving man is sanctified through the believing woman; and the unbelieving woman is sanctified through the believing man. King Stephen therefore being baptized ^d, all Pannonia received the word of life, and by a wondrous novelty of things was incorporated into the holy Catholic Church through Kings who were Apostles. How illustrious was the fellowship of so great an apostolate; how to be cherished and venerated the sanctity of both, through whom so many were saved and sanctified. But the aforesaid King of the Hungarians, religious and devoted to God, afterward persevered in the execution of good works; which the divine piety demonstrated after his death by evident tokens, by miracles of signs wrought at his sepulcher.

[35] The victory over the Burgundians also was not human but divine, He restores St. Cunegund the virgin to her own. who, though they were furnished with arms and all the forces of war, men most skilled in wars, laying down their arms, not from fear of man, but by the nod of God, asking for the things which are of peace, gave their right hands. As, to celebrate the merits of blessed Martin the confessor, the Lord gave a peaceful issue to the war: so also now he deigned to show a like power by the merits of his servant. He made him, therefore, like to the glory of the Saints. And as Moses triumphed more by prayers than by arms; so this most glorious Prince, through the arms of justice, happily consummated all wars, and always had a victory in no wise deadly and unbloody. At length, the labors of this life being most gloriously consummated, after he had made the odor of good repute breathe far and wide, and had brought the place beloved by him, together with the other monasteries, to perfection by enriching, adorning, and cultivating it, he was called by the Lord from the prison-house of the flesh to receive the unfading crown. Who, when he perceived that the day of death was imminent for him, having summoned to himself the parents and kinsmen of the most blessed Empress Cunegund, and also some of the chief men of the kingdom, taking her by the hand, commended her to them with words of this kind, worthy of memory: Behold, said he, her whom you consigned to me, nay rather through Christ, I reconsign to Christ our Lord himself, and to you, your virgin.

[36] But at his passing, while the earth wept, heaven exulted, The blessed death of the Saint, as the Lord deigned by his mercy to reveal. For in the very hour of his departure, the devil is reported to have appeared under a human form to a certain servant of God dwelling in solitude ^e. Whom the man of God at once knew by the spirit, and said: Whither do you go? To him he: I go, said he, to the funeral rites of the Prince. But he answered: Go, said he, and complete your business, in so far as it is permitted you by the Lord. Nevertheless, your office being finished, adjured by the living God, return to me, that through you I may know the issue of the matter. But after a little, returning, he stood groaning before the servant of God, and with a querulous voice and a great howling said: Alas, alas! we are mocked, we have labored in vain, nay rather we departed confounded by the angels of God. For while we stood by on this side and on that, and the angelic spirits, the merits of the soul were justly weighed in the balance; and, the bundles of sins weighing down, already our part had well-nigh preponderated.

[37] Then suddenly one, scorched, coming with a golden bowl, and a wondrous vision concerning him. loaded the scale of the right side, and in a wondrous manner so preponderated over our part, that, the very bowl having fallen to the ground, the ruin of the collision left an impress of a sign. And so the victorious angels, rejoicing, led away into their fellowship the soul snatched from us. But though these things are related as done bodily, it is nevertheless necessary that they be understood as accomplished by spiritual power. For spiritual things are expressed through corporeal images, and, when one thing is done or said without, another is signified to be done within. The aforementioned and oft-to-be-remembered servant of God had bestowed a golden chalice in honor of God and in commemoration of St. Laurence the martyr upon the church of Merseburg, by whose special patronage, aided before God, he is believed to have been delivered in the very hour of his departure. But it is deemed worthy of all veneration and admiration, that at that same hour the chalice was kept enclosed in sure custody, yet none the less it received the material sign of the aforesaid collision.

[38] The washing of the chalice changed into blood, But concerning the same chalice, what by the relation of religious men we have in truth heard, we have judged it worth the pains to intimate to the memories of those to come. For when the aforesaid confessor of Christ, Henry, had come to Merseburg for the disposing of the affairs of the kingdom, it happened that on a certain day he most attentively heard Mass at the altar of St. Laurence. Which being completed, as he had always been accustomed to do, he wished to take the ablution of the chalice, but, a great business of the kingdom intervening, which the holy man proposed, at that time it could not be done. Having therefore called the keeper of the church, he asked him to lay away the chalice with the ablution in a clean place, and to keep it with all diligence, until he, being freed from occupation, should find a fit time and place to take it. But, causes and pleas increasing, being troubled that whole day, he could not disengage himself. But on the following day, after matins, with a few of his secretaries, he secretly entered the monastery, and, on bended knees for a long time and with poured-out tears, he besought God, and, the keeper being summoned, he commanded the chalice with the ablution to be brought to him. And when it had been brought and uncovered, they found that ablution changed into the form of true blood. Which wonderful deed soon became known to all who were present, and now and ever, to the praise of God and the glory of his Confessor, all the Church will relate it to her successors.

[39] Exhortation and epilogue. Learn therefore, you rich of this world, to make yourselves friends of the mammon of iniquity, that when you fail, they may receive you into eternal tabernacles. But it is not fitting that the tongue of flesh be silent of the praises of this most glorious and most blessed Father, at whose passing, the angels triumphing, heaven exulted. The most blessed servant of God being therefore dead in the twenty-fourth year of his reign, the fifty-second of his life, and the eleventh of his empire, his body was honorably buried in the church of the blessed Apostles Peter and Paul at Bamberg, and was afterward glorified by the Lord with many mighty deeds of miracles.

ANNOTATIONS.

Henry the Emperor, at Bamberg in Germany (S.)

BHL Number: 3812, 3815

from Surius.

TO THE BOOK OF MIRACLES

Preliminary observation.

Gretser noted on page 81 that in the manuscript Bamberg apograph of the Life of St. Henry he found this title: Here begins the first book concerning the life and deeds of St. Henry the Emperor, confessor; that in the same apograph there nowhere appears either the end of the first book or the beginning of the second; unless perhaps, says he, this is to be taken from the commemoration of the miracles which God wrought through the holy Emperor when now dead. Thus altogether we think it must be judged; since chapter 30 is called an exhortation and epilogue: but the following, chapter 31, begins with the miracles, namely with that vision by which Bruno, bishop of Augsburg, the Saint's brother, was deterred from overthrowing the bishopric of Bamberg. The miracles moreover are extended from the said chapter 31 to 54, so that they are twenty-four in number, of which the first ten seem to have happened before the canonization: for to chapter 41 is prefixed this title: A proem to the miracles which were wrought at the translation of St. Henry the Emperor: but no one would call his relics translated before the sacred body had been raised from the earth, which we have shown above in §3 to have happened in the year 1147. I am not ignorant that the translation of St. Henry can also be taken to mean the miracles which one might think were done at the time when his sacred body was carried back to Bamberg from the place where he had met death: but the circumstances so speak that they seem to be certainly restricted to some translation of the relics made after the Saint's canonization. It seemed good therefore to divide the whole history of the miracles, according to our norm, so that those ten former ones constitute the first part, the rest the other part; and to describe them from Surius, the Gretserian divisions of the chapters being omitted. Let there therefore be

THE FIRST PART OF THE MIRACLES OF ST. HENRY.

In the year of the Lord's Incarnation 1025, from the founding of the City the one thousand seven hundred seventy-sixth, Conrad, one of the chief men of the kingdom

Bruno of Augsburg is deterred from overthrowing the bishopric of Bamberg. but formerly opposed to the kingdom by rebellion, the Princes being at variance concerning his election, yet with Aribo, Archbishop of Mainz, and Eberhard, Bishop of Bamberg, favoring him, received the kingdom in the eighty-fifth place from Augustus, and reigned fifteen years. But being raised to the seat of the kingdom, by the counsel of Bruno, Bishop of Augsburg, the brother of the Emperor Henry, who always, as has been said above, envied his happy deeds, he meditated to destroy the bishopric of Bamberg. For the same Bishop Bruno promised to Queen Gisela to hand over all the estates belonging to himself by hereditary right to her son Henry. A place therefore and a time is appointed for an assembly, where this matter might be brought to an issue. But on the night which had preceded the day on which these things were to be discussed, Bishop Eberhard secretly approached the tent of the aforesaid Bruno, and, sitting by his bed, dealt with him solicitously, admonishing, beseeching, and impressing upon his mind the memory of his brother concerning this matter. But because a great hour of the night had already passed and he had withdrawn, and sleep had overcome the Bishop, made anxious by the things he had heard, there seemed to him his brother the Emperor Henry to stand by his bed, and to present his face disfigured with the beard plucked away on one side. When he was stupefied and marveling at this matter, and asked who had presumed such rash daring against him: You, said he, have done these things: you who disposed to despoil me and the Saints of God, whom I endowed with the goods granted me by God. Beware now henceforth of this rashness, lest you pay for what you have begun with great unhappiness. At these things he, awakened, and not a little terrified by the vision, was also touched not lightly with a horror and fear of his limbs. But when morning came, since, long awaited, he did not come to the assembly of the nobles, the queen, anxious for her son, sending messengers, earnestly asked that, coming, he would fulfill what he had promised. But he affirmed that he was burdened with so great an infirmity that he could neither rise from the bed nor move his foot anywhere. When he was asked to allow himself to be carried on his bed to the assembly, so that even thus the promise might be fulfilled, he utterly refused, and at last with a free voice proclaimed that he had sinned against God and his Saints. Thus therefore the divine piety, through the merits of its servant, lest it be cheated of the hope which it had placed in him, repressed all those contrivances of the wicked conspiracy: and, confirming that which had been well begun by him, from thenceforth always advanced it to better things.

[2] But now let us come to the miracles which, after his happy passing, the Lord wrought about the burial of his glorious body, The contracted recovers health. to declare the tokens of his merits: transferring a few of these to the notice of posterity; which have been brought to us either by the truthful or by the undoubted relation of our elders, or which we ourselves have confirmed and seen done in modern times. A certain woman, contracted, dwelt in that very hollow, so bent that she could in no wise be raised up to walk, but rather crept with her hands than walked with her feet. To her, frequently persevering in prayers, it was divinely inspired that she should approach the memorial of the most blessed man, and more earnestly implore the mercy of almighty God. Now it happened that the anniversary day of the aforesaid Father and our Lord was to be celebrated with fitting observance. The people therefore, according to custom, flowing together to the church, and the clergy celebrating the evening vigils, that woman also, bowed and contracted, came, and, full of faith and devotion, approached even to the place of the sepulcher, saying with the Prophet: I will render my vows to the Lord in the sight of all his people, in the courts of the house of the Lord. Passing the night there therefore in prayer, she offered to the Lord all that she had, that is, a contrite and humbled heart, and in the faith of Christ with tears bedewed his feet, and wiped them with the hairs of her head, and anointed them with ointment. And because the assiduous supplication of the just avails much, while unwearied she persisted with such sacrifices until the day; about the third hour of the day, amid the very solemnities of the Masses, while at the second Mass the Alleluia is sung, the Praise of God among men, it is fulfilled by the very effect of the work. For suddenly, all who were present beholding, the woman was made as if in an ecstasy, and then gradually the sinews which had stiffened began to be loosed, and all the crackling members of the body to be extended; and thus in due order the whole deformity of the bent body was reformed into its own beauty, so that the woman, made erect, received both the use of walking and the other offices of her members with all wholeness. And this was known by most certain faith, the brethren of good testimony relating it, who testified that they were present at this miracle and had seen it.

[3] Nor does this seem to be neglected or passed over in silence, A sexton accustomed to theft is brought back to good fruit. which antiquity has handed down, and by the truthful relation of many has commended to memory. A certain sexton, in the lay order, appointed to the keeping of the church, began to grow accustomed to thefts, and in the very church secretly filched whatever he could. But just as by ill use of the good things of God the wicked in a manner convert, nay rather pervert, into evil the very goods of God, as far as in them lies: so on the contrary the supreme Artificer sometimes even converts the evils of the wicked into their own good. For, to return to the point, that aforesaid one appointed to the ecclesiastical custody, when now by the ingrained habit of vices he had made the very habit of sinning as it were a law to himself, was mercifully visited by the Lord and rebuked, according to that: If they shall profane my justices, and keep not my commandments, I will visit their iniquities with a rod, and their sins with stripes. On a certain night therefore, while he was taking sleep in the very church, a servant of God, terrible in aspect, appeared to him, who, harshly inveighing against him, said: Beauty has deceived you, and concupiscence has subverted your heart. Why have you done this and this? Know that you have wrought an iniquitous thing. Having said this, he dragged him from his couch, and, beaten with many stripes and bloodied, left him. These things indeed he endured dreaming: but, awakened, he showed the evident signs of the blows, and confirmed the words of the stripes by proofs. Thus drawn back from a monstrous precipice, that same man afterward remained in his ministry in the church even to a more advanced age, and in his correction many were corrected, glorifying God, who through his servant already crowned in heaven works such things still upon earth.

[4] On a certain occasion it happened to someone by an uncertain chance, A dislocated jaw is restored. that, the natural instruments being disjoined from one another, the jaw, moved from its place, both hindered the office of the mouth and deformed the natural composition of human comeliness. There was added the trouble of pain and deformity, which we shall conveniently be able to weigh in another, if we recur in mind to the infirmity of our own body. Beset with such inconveniences, he cried to the Lord, and, bound by the debt of divine piety, implored aid. That therefore the works of God might be manifested in him, with many standing by and seeing, he approached the tomb of the Blessed, and, his head laid upon it, persisted so long in prayers, until through the merits of the servant of God he received the health which he desired. For what? For it is necessary that, to those who obey the Lord of every creature, every creature obey by fixed laws of reason through the power of almighty God.

[5] A paralytic is healed, Likewise at another time we have heard in truth that it happened that a certain man was so vexed by paralysis that thereby he had lost the use of his arm: he was admonished by divine impulse to approach the burial of the holy body; and, prostrate in prayer, to invoke the mercy of almighty God through the merits of the most blessed man there resting. Prostrate therefore with his whole body, he applied himself to prayers. What then? Christ the Son of God, who walking upon earth healed him who had a withered hand; the same now sitting at the right hand of the Father, the same miracle being invoked, through the merits of his beloved, delivered this suppliant. Whole indeed he rose from prayer, and glorified God the propitiator in the commemoration of his Saint. A cry is raised to heaven, and with due thanksgiving a hymn of glory is sung to almighty God by all the bystanders.

[6] a blind man, This too we have taken care to indicate to our successors, which we have truly known to have happened at the sepulcher of the aforesaid Confessor in the days of the Rogations. For a certain priest, with the people committed to his charge, in the days of the Rogations was carrying the cross with hymns and canticles to the monastery, namely of St. Peter and St. George: with whom came a certain blind man, led by another's hand. He, when he had come to the sepulcher of the Confessor of Christ, with all his heart asked St. Henry that by his intervention the light of his eyes might be restored to him. And when for a long time he knocked with prayers and tears at the door of the pious Confessor, all seeing and acclaiming to the praise of God, his sight was restored to him through the grace of the Almighty. And in a wondrous manner, he who blind had followed the Cross of the Lord led by another's hand, now, bearing the Cross with his own hands, with the praises of Christ, enlightened, furnished the leading to the people returning home.

[7] a sick man, Another miracle also of the divine power was known by celebrated commemoration and sure faith. There was a certain sick man in that very city, known to all, whose lower parts from the loins and groin were altogether as if dead, so that he could not even support himself upon the ground with his feet, but hung fastened to a certain instrument fitted with four little wheels, and rolled the mass of his body with his own hands as far as the artifice was possible. He was accustomed to visit rather frequently the coffin of the most holy body: and through the mercy of God, to celebrate the merits of his servant, he obtained so great grace that the dead members were made alive, and then, with staves placed under each shoulder, he touched the ground with his feet, and walked erect.

[8] a contracted man. In modern times also a certain contracted man, because he still survives in the flesh, was healed in the same place, and received the natural use of walking. Besides these, many other proofs and experiences of sanctity were frequently seen in the same place: the weak cured, the blind enlightened; demons visibly put to flight from possessed bodies: many were most frequently delivered there from divers infirmities, the Lord testifying how great is the glory of the Saints in heaven, whom he grants to shine forth on earth with so great mighty deeds of miracles: lest they be held in a lowly place among men, who are proved to be lofty in merits with God.

[9] For when the Lord declared the sanctity of his Confessor by the attestations of miracles, The punishment of a Cardinal opposing the canonization. the Prelates of the Church of Bamberg, the signs increasing, went to Rome with the mandates and letters of King Conrad and the Princes, and announced to the Lord Pope Eugenius and the Roman curia how great marvels God was working through his Confessor. But they, rejoicing and glorifying God for the sweetness of so great a fame, began carefully and diligently to confer with one another concerning the canonization of the holy King Henry, that he might be inscribed in the Catalogue of the Saints, who by virtues and signs was proved to have been assumed into the kingdom of heaven. To which canonization a certain Cardinal, John by name, began vehemently to oppose himself, and, the fear of God cast off, in whatever things

he could, he was not ashamed to detract from the aforesaid Confessor. But the divine vengeance suddenly restrained the detractor with a heavenly scourge, and, while he tore the fame of the blessed man, the power of God deprived him of the light of his eyes. But he, so smitten and humbled by the trouble of blindness and by the consciousness of his guilt, began to be tormented; and to confess with public voice how he had merited this plague by sinning against the Confessor of Christ, and in a wondrous manner, him whom before he had torn with the teeth of detraction, him he now extolled to the stars with praises and proclamations. Turned therefore to penitence, he obtained speedy pardon, and through the intercession of the Confessor of Christ was anew enlightened, for whose avenging by the just judgment of God he had been blinded.

[10] In like manner, when at the place of Bamberg, where the aforesaid Confessor had been entombed, Another blind man is cured. there was a celebrated report concerning his canonization, a certain religious man began to doubt of the signs which were wrought through him, and to grieve within himself concerning the exchange of the funeral rites which were solemnly performed on his anniversary: who soon was so smitten with a mist of the eyes, that afterward, being healed through the Confessor of Christ, he might experience in his own cure how great his sanctity could avail with God. And it is greatly to be marveled at, that anyone could doubt of the sanctity of so great a man, since he kept the sanctity of his conversation, the integrity of his chastity, the largess of alms, the keeping of humility, and all the works of justice, even to the end of his life, with the highest devotion. But, as it is written: No prophet is accepted in his own country. The aforesaid man, therefore, burdened with the loss of light, fled to the patronage of the Saints, beseeching that through their suffrages the health of his eyes might be restored to him. And when from grief and labor he was wearied by the constant bending of his veins, he restored his tired body with sleep. To him sleeping St. Wolfgang, because he had held him familiar in his prayers, appeared; and said to him: Pray to the Confessor of Christ, Henry, and he will deliver you, because, in that you derogated from his sanctity, therefore this plague of blindness has come upon you. After this vision, being awakened, he trembled from the consciousness of his fault, and hastened to the tomb of the Confessor of Christ with quick step and devout mind. And falling to the earth, with tears and prayers he begged pardon of the Confessor of Christ for his excesses. Who, at once being heard, and restored to his former health, rendered thanksgivings to God and to St. Henry, and himself narrated to religious men, who related them to us, the great works of God which God had wrought about him. Let the inhabitants of the world therefore beware of detracting from the domestics of God and the citizens of the Saints: because it is necessary that they perish here and eternally, who are wont to speak against and to envy the good works of the Saints. Although therefore the times of miracles now are not: for signs are due not to the faithful, but to the unfaithful: yet when some things happen to us beyond the wonted course and order of nature, they are to be embraced with all veneration: so that both he himself, who is wonderful in his Saints, may be honored, and our slowness may be kindled to all better things by so great mighty deeds; our Lord Jesus Christ granting it, who with the Father and the Holy Spirit lives and reigns God through all ages of ages. Amen.

THE OTHER PART.

Testimonies of various miracles at the translation. At that time, when the venerable abbot of the church of Merseburg, Volcmar, brought the relics of blessed Henry the Confessor into the land of Saxony, a throng of both sexes, the report being spread abroad, came to meet him: of whom some the cause of recovering health, but others a fervent zeal, which they had from of old toward the name of the same King, drew: because they had learned by the relation of their forefathers that he had reformed the state of their land, shaken by the frequent inroad of the pagans. But the praises of his merits began, in the very progress of the journey, to be declared by evident tokens of miracles: in which how many, oppressed by divers kinds of diseases, were restored to their former health, to relate one by one would beget weariness in the writer and perhaps loathing in the reader. Yet this is not to be kept silent, that in very many places of the cures, in testimony of the divinely shown power, not great heaps, by the zeal of the common people, were gathered and grew up; that, these being seen, posterity might show reverence to him by whose merits it saw so many benefits conferred on his people. Nevertheless, these being for the present omitted, those things are to be related which are held in memory even today by many.

[12] Another contracted man is healed: Among the sick, whose multitude, seeking health, accompanied, a certain youth, drawn together by an irremediable contraction of his members, was carried by his parents in a litter for carrying. Who, having obtained nothing on the way, is led even to the threshold of the church. A choir of monks and clerics comes forth to meet the relics with worthy worship, not so much of that place as of those flowing together from other churches. Then, as is the custom, the singing of the common people and the clergy resounding mingled together, it returns. The solemnity of the Masses also is begun with a more festive rite of blessed Henry himself. But that lame man, hardly brought into the church amid the throngs of those pressing about, is laid down beside the altar, where the relics had been placed. You might see fulfilled in him that of Isaiah: The lame shall leap as a hart, and the tongue of the dumb shall be free. For the bonds of his sinews began to be loosed, his feet and legs to be extended; and he, leaping up in the eyes of all, with what effort of voice he could, testified the power wrought in him. And thus the office of the step, which use had denied him from the very beginning of his birth, the grace of Christ through the merits of blessed Henry restored. The voice of both sexes is raised on high in the praise of God: the healed man is set before the altar to communicate; and thus he returns with his own parents to his own home.

[13] Three demoniacs, one male and two females, were cured in the same place: energumens delivered. who, frequently redoubling the name of Henry with blasphemy, at length with a horrible gnashing left the seats which they had held. One of them, more obstinate than the rest, long resisting the invocation of the holy name, when he knew the relics to be brought to him; now, when Henry himself comes, said he, I will not remain: and at once with a great cry he forsook the possessed man. These things were done on the very day of the coming of the relics during the Mass.

[14] There was in the territory of Merseburg a woman long blind, Sight to a blind woman, who, her household guiding her steps, hastened to meet the relics beyond her ability, in hope of recovering her sight, and, ascribing to the obstacle of her sins that she had received no health on the way, for three days, sleepless and with unwearied prayer, knocked at the door of the mercy of Christ: and at length obtained the succor of the longed-for light through the merits of blessed Henry. She lived a long time in the same village as before: and so notable was such a miracle to all that land, that it can be unknown to hardly any, especially of those who lived at that time.

[15] Likewise among those coming to meet from the more remote parts of that land, to another lame woman a walk is restored; a certain woman, not only deprived of walking, but also deformed and distorted in the miserable appearance of her whole body, was dragged by her fellow-travelers in a vehicle. Who, trusting in the patronage of blessed Henry, on account of the tokens of his virtues now everywhere spread abroad, commemorated his name by constant invocation, with a stretching out of eyes and hands. And therefore what she sought with all the vows of her soul, she merited to find while still on the way. For, her fibers being loosened, and the hump bent back, and her whole body restored to a fit form, she poured forth her voice as a herald of the power shown in her; and, the travelers being turned to amazement, she forsakes the vehicle, and, rejoicing at the great works of God, she herself the more joyful going before, comes to the church: and the vows which she had come to make for the recovery of health, having now obtained them, she paid, tarrying there three days.

[16] In the city of Halle, which is two miles distant from the place of Merseburg, from a third the pain of the teeth is taken away. there was a certain matron, not ignoble; who was vexed by an almost continual pain of the teeth, so that, the strength of the teeth being little by little consumed, the assiduity of the pain denied hope of health. And when at the beginning of a certain night she was more vehemently goaded by the acerbity of the disease, with a heavy sigh she broke out into this voice: O blessed Henry, who succor the need of all who seek you, despise not me a sinner invoking you with full faith; but grant that I may enjoy the quiet of even one night through your patronage. Having said these things, from weariness, as she reclined her head for a little, sleep crept upon her: and at once all the pain, from which she had long suffered, utterly departed.

[17] A monk detracting from St. Henry is punished. In the Monastery of blessed Peter, which is adjacent to the city of Merseburg, such a thing happened, which almost the whole congregation remembers, and the very brother of whom the discourse is, being still surviving and questioned, is wont to relate with a groan. When all the churches of that land, far and wide, with equal vow, received the feast of blessed Henry to be honored with a more festive rite; that same church, the nearer it was, so much the readier in his praise, according to its power, began to be the more adorned. But because it is impossible that anyone in prosperity, however just, however holy, should escape envy, a certain Brother, driven by the goads of envy, feared not to derogate from his sanctity, and in all ways to resist his glory, as far as in him lay, to such a degree that on that day he hid whatever was more elegant (because he then discharged the office of keeper), and hindered the harmony of the great bells. But not long did that Brother bear with impunity the offense of God and of blessed Henry. For he began suddenly to be deprived, in almost his whole body, of the office of the five senses: then, the stiffness of his mind being relaxed, openly to all to testify the judgment of God upon himself, and thus, not yet perfectly healed, to be somewhat repaired for the better.

[18] St. Henry commands a temple to be built for him. This, which I shall subjoin, I learned, God being witness, from the very Bishop relating it, of whom I am about to speak. When Poland strove to shake the yoke of the empire from her neck, being a rebellious and fierce nation, and trusting more in the impassable ways of the forests and marshes than in the strength of her forces: the glorious Emperor Frederick bent his mind to repress her contumacy. And when, a general expedition being proclaimed, a copious army had been gathered from the divers parts of the kingdom, the Princes of that land, and all the people, seized with fear, inasmuch as they saw the forces of the kingdom moved against them, but themselves unequal and unversed in the skill of war, sending legates to appease the king's wrath, promised in all ways to correct the error of the former dissension by a repeated subjection. For this therefore they chose Werner, bishop of the church of Płock, a person of reverend and wondrous prudence, and directed him with gifts befitting royal magnificence to the Emperor, who was staying at Aachen, and laying up the bones of Charlemagne, taken up, in caskets made of gold and gems. By whom, long repulsed, at length, through the intervention of the Princes, being admitted into favor, the legation accomplished according to his wish, he returns with the relics of St. Henry and other gifts received from the Emperor: and in the forest which lies between the borders of Silesia and Poland, the day being now half spent, he commanded the tents to be pitched. And when, after refreshment, he had given his limbs, weary from the journey, to rest, a certain one, clothed round about with royal garb, and bearing a scepter in his right hand, stood by him in sleep, and addressed him with these words, saying: Why are you weighed down with sleep in this vast solitude? What do you carry with you, not knowing? And when he, terrified, asked who he might be:

I am, said he, Henry, founder of the church of Bamberg; who in the course of temporal life earned from the Lord the gain of immortality. In this place, therefore, in which you lie, build a church to my name, as time permits, knowing without doubt that in the process of time the divine service in it will be increased. The Bishop therefore rises, and at once, by the hands of those serving him, the timbers falling in eager rivalry, he made a church in a suitable manner; but concerning the lack of stones, which there were wont to be heard, not seen, while the Bishop anxiously went about, by chance fixing the staff which he carried into a heaped-up mound of earth, he found an abundance of stones in the likeness of squared blocks; and thus, composing an altar, he dedicated it to the name of God and of blessed Henry and of the holy King Sigismund. Where now, many attesting, a greater church is being built, and an Order of monastic profession is begun; and what he had foretold now seems to be fulfilled. On this occasion therefore the name of blessed Henry began to be held in veneration among those nations.

[19] At a certain time, when no small multitude of the poor, A nefarious simulation is chastised. oppressed with various maladies, had flowed together in the church of Merseburg, importunately seeking not only the health of the body but also alms: the people, who had come for the sake of prayer, as ability permitted, stretched out the hand of mercy to each. Whereupon a certain peasant from a nearby village, sordid with greed, simulated a contraction of the sinews, and, his foot bent back, sat down in the midst of the ailing. When the care of his domestic affairs had compelled him to return, and, now leaning on a staff, with a feigned gait, he had gone forth beyond the threshold of the church, he seeks a fit place, that, his foot being stretched out, he might come more speedily whither he tended. But God and blessed Henry inflicting a penalty worthy of his deserts, he felt the misery which he had before simulated, now with irremediable pain, the foot cleaving to his buttock. What should he do? Shame and pain contended in his mind in equal conflict. Shame forbade to make public the deed done; pain compelled to confess. Yet fear conquered. And a great fear seized all who heard these things. By this token therefore it became clear to all that the servant of God is present not only to the vows of those who piously seek him; but also is strictly hurtful to those presuming such things: and thus thenceforth such presumption of the faithless ceased.

[20] There is a parish church adjacent to the church of blessed Peter in the old Castle, A blind man is cured, near which, residing, a certain blind man heard the harmony of the common people most devoutly rejoicing together at the recovery of a certain sick person. Now this man was of the land and of the nation of the Slavs: to whom simplicity, or rather irrationality, by a certain depravity of disposition, is so natural that they seem scarcely to have even a slender spark of faith. He asks therefore the cause of such harmony. To whom, when it had been indicated that these things were done for the healing of a sick man, he said: Since this Henry is a German, he affords the subsidy of his grace to Germans alone: but to me, and to the men of my nation, he never conferred any benefit. Those who were present are therefore moved to laughter. But some of sounder mind exhort him to seek the church to pray for his own health. Led therefore to where the relics of the blessed Confessor were kept, he is prostrated on the ground: and a little after, the Slav himself experiences the piety of the German, which he complained was denied to him. For there began to be plucked from his eyes whitenesses in the manner of scales, and the longed-for succor of light to be restored in him. Whence that nation, which, as I said, thought itself despised for its rustic simplicity and its pusillanimity of faith, by this benefit, confidence and hope being resumed, venerated blessed Henry beyond all with a more devout zeal.

[21] a lame man, Of this matter, which I am about to tell, there are held almost as many witnesses as there are found brethren, who lived at that time, at the aforesaid church of blessed Peter: who attest it the more faithfully, the more truly it happened to be known. In a certain village of theirs, near to the city, a certain peasant, touched by a grievous infirmity, had lost the office of one foot, and so had withered, the sinews being dried and the flesh mortified, that to recover health in him by human skill or effort seemed impossible both to himself and to all who beheld him. Whence, what he despaired to be done by man, from him to whom nothing is difficult, but who alone restores all things, through the patronage of blessed Henry, with firm faith and solid hope seeking; he knocked at the door of his mercy with assiduous weeping and frequent fasting, and at length merited to be restored to the form of his former walking.

[22] and a deaf and dumb woman. In a certain hamlet, one mile distant from the castle of Merseburg, a woman deaf and dumb from the beginning of her birth was cherished by her kinsfolk and fellow-citizens in the bosom of mercy. By whom, brought to the church, by nods and signs, such as it was possible to use toward her, she was bidden to be laid prone before the relics of the blessed Confessor. But she, like an unwise beast of burden, knew not to ask anything for herself; nor did she know at all that they were relics, or what was being done: to whom nevertheless the prayer and faith of the faithful in common supplicating for her health came to aid; and through the suffrages of blessed Henry, as she herself afterward testified, she merited to be reformed wholly in both offices of the body.

[23] Fire burning, but not consuming. When the sacred watches were kept by the faithful about the incomparable treasure without intermission, so that, some withdrawing and others coming, the doors of the church were not shut day or night, the keeper of the church, considering that among the sheep the wolves, lurking under the fleece of sheep, are not easily known, feared lest the relics be stealthily carried off. To guard against this, having made a sufficiently suitable repository of squared stones, he placed them in it. To which also he set a little door of pine, which, as need required, could be shut and opened. On a certain night therefore, during the course of matins, setting a light rather incautiously to it, he enters the choir, which he frequented more studiously than others: but a little after, perceiving smoke, and, with foreboding mind, conceiving what had happened, he returns in haste to the place: and finds the little door touched by the flame and giving smoke, but not injured. To whose merits can these things be ascribed, save to his whose relics were kept there? They could indeed, without the setting of wood and stone, have been preserved from another's rapine, he himself mediating: but the pious confessor of God would not that the labor and zeal of those devoutly serving him should perish in vain, lest even in a small loss of the door they should seem to be saddened, and therefore in the wood, fit for the use of the hearth, he obtained from God that the force of his virtue should make the fire forget itself.

[24] An energumen delivered: the chalice of St. Laurence against fevers. A frenzied woman, her hands bound with ropes, though much resisting, is set before the aforesaid repository. Who, the demon giving forth a bellowing into the air and crying out that he was tormented by Henry, is delivered, being herself sufficiently tortured. It seemed to her, as she related to the bystanders, that a certain one with hoary head, long beard, clothed in royal garb, came forth from that same place, and wrung the wicked spirit from her with blows and threats. But if I should wish to pursue one by one all the miracles which were done on the several days, time would fail me sooner than matter: especially since, the number exceeding possibility, the keeper of the church himself, who was present at almost all, professed that he could hand down to memory but few of the many. This alone is here not to be omitted, that by the golden chalice, of which mention was made above, which the same Emperor had commanded to be made for blessed Laurence as a special token of his devotion, the feverish are cured by a draught of water or of some other liquid: our Lord Jesus Christ granting it, who with God the Father and the Holy Spirit lives and reigns God through the infinite ages of ages. Amen.

* That is, companions of the way.

APPENDIX

Of those things which pertain to the above Life, written by the Anonymous, chiefly regarding the more recent benefits of St. Henry, the mantle, the cross, and other sacred treasures; the present-day solemnity; the renewed Offices of piety; and the temples and chapels erected.

Henry the Emperor, at Bamberg in Germany (S.)

from Surius, and FROM VARIOUS SOURCES

CHAPTER I.

Concerning the diplomas rejected here from the given Life.

Hither we have rejected the diplomas of the Life of St. Henry not aptly enough inwoven into the various chapters, of which we have spoken above. The first place here is occupied by those which precede in order of time, In what year the diploma of Benedict VIII was written: the twin letters of Pope Benedict VIII to St. Henry, not yet crowned at Rome, and to Eberhard, bishop of Bamberg, given concerning the confirmation of his church, of which the former are said to have been written in the month of June, Indiction XI; but given on the twelfth of the Kalends of February, in the first year of the pontificate. It is not easy enough to find the end of the pontificate of Sergius IV, or the beginning of that of Benedict VIII, as Baronius rightly weighs it at the year 1012, whatever he himself in that year may already place the death of the said Sergius, and thus the entrance of Benedict into the Pontifical See. For if in this diploma all things are rightly marked, Benedict could not ascend the chair of Peter before the year 1013, Indiction XI, which is the character of that year: but since the diploma was both written and given in the first year of his pontificate, it is necessary that this itself was still running in the month of January, that is, the twelfth of the Kalends of February of the following year 1014, concerning which matter it is not of this place to investigate further.

[2] Hence perhaps one might not ineptly gather that that diploma, written in the preceding year 1013, seems to have been carefully preserved by Pope Benedict, likewise another. that it might be offered to the Emperor himself, now crowned or to be crowned, about the beginning of the year 1014 in the very city of Rome, although it bears only the title of King. It is a conjecture, which I will readily allow to be refuted. This I observe in passing, that toward the end the supreme Pontiff turns his discourse no longer to St. Henry, but to his most beloved brother alone, and thus to the bishop Eberhard alone: but neither do we here undertake to examine these things too scrupulously. The other diploma, inscribed to Eberhard alone, marks no note of time; but Gretser rightly observes, from those things which Benedict asserts to have been done at Bamberg in his own presence, that it was given after he himself had come to Bamberg, namely in the year 1019, when he had consecrated the basilica of St. Stephen on the eighth of the Kalends of May, as it is in chapter 23, in our numbering number 32; perhaps in the city of Bamberg itself, before he returned into Italy. Concerning the three other later diplomas of Clement II, Leo IX, and the Emperor Henry III, there is nothing that I need here greatly explain; if any light be desired here and there, you will find it noted in the margin.

[3] Concerning the varying form of the seals of St. Henry. One thing remains, while we are treating of the diplomas, to be indicated on this occasion, that the form which exhibits the seals of St. Henry is somewhat varying. To this the Henrician diploma led me, spread out on a very large leaf, drawn up according to the norm of the autograph, and found among our papers, given on the sixth of the Nones of April, in the year of the Lord's Incarnation 1003, Indiction I, in the second year of the lord Henry, King I. Enacted at Quedlinburg, which I would here reproduce entire, and indeed engraved in bronze, if it were worth the pains: for these things are long since known, and the aforepraised Schaten long ago exhibited the whole in his Annals of Paderborn at the said year 1003, page 367.

Neither is there here for me a question concerning the monogram, nor do I examine the character, since concerning these things enough has been said elsewhere: in the seals there occurs that diversity which deserves to come under the eyes of those curious of that kind of treasures. This I observed by comparing the seal of the aforesaid apograph with another of Bamberg, long ago transmitted to us, of which I shall here subjoin the copies. Thus is St. Henry represented in the Quedlinburg diploma; whose seal, torn off and now here exhibited and applied to the other, Papebroch long ago noted in the third volume of June, page 79, which we produce from our own.

[4] From this form the other seal differs not a little, which in the year 1699 was delineated for us by the aforepraised John Francis Xavier Eppenauer, then the sworn substitute registrar of the Bamberg archive, as he subscribed with his own hand and willed to be attested on the eighteenth of May of the same year, in these words: I the undersigned testify with my own hand that I have faithfully delineated the seal of the present form according to the original (confirmed by the Emperor St. Henry's own hand, and by that waxen seal, on the Kalends of November at Frankfurt in the year of the Lord's Incarnation 1007, by the force of which, as the Latin formulas sound, he advanced the place of his paternal inheritance, called Bebenberc, with the consent and at the request of his most beloved consort Queen Cunegund, by raising it into the seat and summit of a bishopric). Now the seal of St. Henry is of a form somewhat diverse from the former, figured in this manner:

[5] Concerning the greater or lesser genuineness of the one or the other, from these two exemplars only, I see that nothing can be safely determined; let it suffice me to have exhibited both, lest it perish here from time to time, so that those who have more at hand may institute a more accurate disquisition. Now have the promised diplomas, remitted hither from the work of the Anonymous, which it will be enough to have rendered entire, as they were edited by the Anonymous; since only the first two pertain to the times of St. Henry, and have already been abundantly explained, apart from the annual payment accustomed to be paid to the Roman Pontiff, concerning the commutation of which with the territory of Benevento see the Annals of Baronius at the year 1053, number 1, so that these things can here easily be passed over.

Confirmation of the privileges of the church of Bamberg by Benedict VIII, supreme Pontiff. To be read at chapter 24.

St. Henry's piety being praised, Benedict, servant of the servants of God, to him most beloved in Christ, ever his Lord, and to the most serene King Henry crowned by God, and his spiritual son, and also to Eberhard his confrere and bishop, namely the venerable bishop of the holy church of Bamberg, eternal salvation in the Lord, and the Apostolic benediction. Among all the things which are disposed by the counsel of divine providence, it looks to the praise of the Creator, that by the highest men, and devout to God, out of regard for piety and in hope of eternal recompense, venerable places are exalted at their expense, and most rightly ordered, are heaped with the benefits of their possessions; and are changed into a better state, Christ helping. Whence, most beloved son, in all the things which it is manifest you have done devoutly and mercifully to the praise and glory of our Redeemer, you could do nothing more perfect, and nothing better toward meriting the kingdom of heaven, than that you have made him your heir from whom you are to receive the eternal inheritance: and that the holy church of Bamberg, exalted through you to the summit of episcopal dignity; there you chose in patronage for yourself the most blessed Mother of God and ever Virgin Mary, and the most blessed Apostles Peter and Paul, together with the holy martyrs Kilian and George; who, Christ being propitious, the recompense being requited, will afford perpetual aid for the obtaining of the heavenly kingdom.

[7] and the requested confirmation, For so great a service therefore conferred upon God and his Saints, first of all to him we render thanks and due praises, who inspired you to do so holy a work, and, that you might accomplish that vow of yours, disposed to help you with bountiful piety. Then, since the holy Roman Church, which is well founded upon the firm rock, has always had this token of true charity, that it rejoiced at the advancement of the outer churches: it befits our Apostolic governance that we, who serve the same, God being the author, should most fully rejoice together in your holy zeal, hoping to have a portion of your work: if what is yours by labor, we make ours by charity. Wherefore, since you have asked of us, together with our confrere Eberhard, the God-worthy bishop of the same holy church of Bamberg, that we should confirm by the privilege of our authority also all the things which by the authority of privileges have been conferred upon him and his church by our predecessors, namely by the Lords John and Sergius, supreme Pontiffs, we, considering indeed the affection of your devotion and the purpose of your pious will, most willingly decree to lend assent to your petitions.

[8] grants it in every way, Wherefore, establishing and promulgating before God and his terrible future examination, through the series and constitution of this our Apostolic privilege, we sanction, and by the authority of the blessed Mother of God and ever Virgin Mary, and also of the blessed Apostles Peter and Paul, and of the holy martyrs Kilian and George, and of all the other Saints, in whose name the aforenamed church is dedicated, we decree and adjure, both the Pontiffs of the Apostolic See and those who have administered ecclesiastical actions, and all marked with the title of Christianity, that no one have license to pluck away, destroy, molest, or alienate anything of all these things which have been granted to the same church by our predecessors through privileges, or given by us; or handed over by any faithful men and women to the aforesaid church, or in future times shall be handed over, whether in households or in lands, or in any possessions.

[9] But if anyone, which we do not believe, with rash daring and strikes down transgressors with anathema. shall attempt to go against those things which by this our stable and unshaken firmness have been piously and faithfully disposed through this our privilege, and to oppose these things which have been established by us to the praise of God for the stability of the aforewritten church, or to transgress them in any point; let him know himself, by the authority of blessed Peter, Prince of all the Apostles, and by ours, whose office, though unworthy, we discharge, to be bound with the bonds of anathema, and to be burned with the devil and his most atrocious pomps, and with Judas the betrayer of our Lord Jesus Christ, in the punishment of eternal burning, unless he come to his senses, and make satisfaction to the same church with worthy amendment. But he who with devout intention shall have proved himself an observer in all things of this our Apostolic privilege, which looks to the worship of God, let him manifoldly obtain the grace of blessing from the most merciful God and Lord, and merit to be made a partaker of eternal life. May the holy Trinity keep your charity unblemished, most beloved brother. Written by the hand of Herhard, scriniary of the holy Roman Church, in the month of June, Indiction XI. Given on the twelfth of the Kalends of February by the hand of Benedict, Bishop of Porto, and Librarian of the holy Roman Church, in the year, God being propitious, of the Pontificate of our Lord Benedict, supreme Pontiff and universal eighth Pope, the first, in the aforesaid month.

Letter of Pope Benedict to Eberhard, the first bishop of the church of Bamberg. To be read at chapter 25.

"To Eberhard also, the first bishop of the church of Bamberg, the same Pope Benedict wrote a letter concerning the confirmation of the same bishopric in this manner." Here it is set forth, Benedict, Bishop, servant of the servants of God, to his most beloved son in the Lord Jesus Christ, Eberhard, venerable bishop of the holy church of Bamberg, perpetual salvation. Whenever the suffrage of our Apostolic corroboration is piously requested, it is to be granted with speedy affection. And if it is requested in those things which seem to endure perpetually, it is also to be noted in letters, lest the length of times render this doubtful or uncertain to posterity. Wherefore we wish it to be known to all the sons of the holy Church, both present and future, what is done in our presence in the same church concerning the bishopric which the most Christian Emperor Henry most devoutly completed at Bamberg to the honor of the Prince of the Apostles, Peter. For very often the said Emperor earnestly, burning with exceeding love of the bishopric, which, touched by divine impulse, he had honorably completed, besought us to come to Bamberg to confirm it by Apostolic authority. Recognizing that his assiduous entreaties and unceasing instance proceeded from a just desire, we judged it unjust to deny our presence to him, and thereby to give human cunning at some time occasion against the venerable place.

[11] what the Pontiff reserved to himself, We came therefore to Bamberg, where we were received by the same Emperor as he could and knew best, but he offered the church with all the integrity of the bishopric to the holy Roman Church, over which, God being the author, we preside, and to us. Seeing which, we considered it equitable to confirm the series of this our privilege, and the bishopric, in perpetuity, and to grant it to you, most beloved, and to your successors, namely on this ground, in this order, that no one ever of the living, of whatsoever dignity or order he be, dare to come against this our confirmation of the bishopric, or to act against you and your successors on this account; nor let it be lawful for him by force, fraud, or iniquitous cunning to scrape away anything of all that the aforesaid bishopric now has or is to have, or to disquiet you and your successors concerning all these things in any way, on this condition truly, that at each several Indiction, under the name of a payment, he render to us and our successors one white horse, with a saddle befitting the Roman Pontiff.

[12] from the offered bishopric. If perchance, which we do not wish, any proud or arrogant person with rash daring shall attempt to come or act against this series of our precept, piously promulgated by us, let him know himself to be bound with the bond of anathema of our Lord Jesus Christ, and of Peter, Prince of the Apostles, to whom the bishopric was offered by the said Emperor, with its appurtenances, and whose suffrage and judgment he awaits through us and our successors; and to be burned with eternal fire, with the devil and his most atrocious pomps, and with Judas the betrayer of our Lord and Savior. But he who with pious regard shall have proved himself a guardian and observer of this our salutary precept, let him obtain the grace of blessing and the joys of heavenly recompense from the most just judge, the Lord. Written by the hands of Rapho, regionary notary and scriniary of the holy Roman Church.

Letter by which Pope Clement II confirmed the privileges and immunities of the church of Bamberg. To be read at chapter 16.

The first bishop of Bamberg, Clement, Bishop, servant of the servants of God, to our most sacred church of Bamberg, in her sons and daughters, namely clergy and people, perpetual salvation in the Lord. The dispensation of the ages comes from the Prince of the heavens, who, before the ages were made, foreknew how they should be disposed: hence it comes that what could be foreseen from eternity by his eye cannot but be fulfilled. The nod of so great a Deity espoused you, his dearest daughter Bamberg, to us as a lawful bride, and gave us, as far as in us lay, by his propitiation, to govern you skillfully. Surely to no husband toward his wife is faith purer, and love more ardent, than toward you in us. Nor did it ever even come into mind to forsake you and to cleave to another, but by I know not what divine counsel it came to pass that I was associated with your mother and the mother of all the Churches, and yet somewhat not altogether separated from you. For behold, when that head of the world, that Roman see, labored with a heretical disease [*], and the presence of our dearest son the Lord Henry, Emperor Augustus, was watchful to this end,

was intent upon this, insisted upon this, that it might repel a sickness of this kind, those three [*] being cast out, on whom the same name of the Papacy had been bestowed by rapine, amid so many ranks of the Saints who were present, the esteem of the heavenly grace of the Fathers willed that our most unworthy mediocrity, resisting with all its efforts, should be chosen, and should discharge the most lofty office of the Prince of the Apostles.

[14] When I was then torn from his most welcome side, sweetest bride, he attests his tenderness toward his bride, what grief seized me, what mourning wasted me, in what manner I may express, I know not; since it seemed to us to transgress all measure. There is more of honor, more of comeliness, more, I say, of strength in the mother than in the daughter, inasmuch as to her every knee of earthly things is bowed: at whose will the gate of heaven is opened and shut; against whom not even the gates of hell prevail. Yet the desire of so great a dominion did not creep in at the door of our mind, nor gladly bent the neck of our heart. It was enough for us to be with you: we led the active life well; the contemplative in whatever way, especially since perfect love neither ever regarded the beauty of another, nor its opulence. We invoke the divine gaze as witness that we are not feigning an apology: for it searches out the secrets of the heart, to which no night is darkened. For witness also we use conscience itself, where its solicitude is continual. The inner pupil neither the vastness of lands, nor so many things set against it, dull; but rather let me look about, with more diligent care, upon my friend, my sister, my bride, my dove [*], and make her fortified on every side. It has been granted to us divinely, not from our merits, as we have already said, that Apostolic right, by which both heaven and earth are commanded. Whence we have judged it worthy and decreed it fitting that you also should profit from our advancement, and thence take further counsel for yourself, whence that power is enlarged for us.

[15] The Lord Henry, Emperor Augustus, of most pious memory, founded you, strengthening the grants with a new fortification, and also raised you to a lofty summit. By which suppliant, you are well surrounded as with an impregnable wall and with the bulwarks of Apostolic fortification against all impious hands prevailing, through our predecessors, namely John XIV [*] the Pope, and Benedict. Which same thing we also desiring to do, that, girt about with a triple protection, through the virtue of the Holy Trinity you may never suffer any injury, never any molestation from anyone, remaining always secure and quiet in your sons and daughters, always devoutly serving God, devoutly obeying: remaining always secure and quiet; we establish through this privilege of our magisterium, that concerning all those goods which the highest liberality of the same orthodox Emperor, proceeding from the highest devotion, conferred with pious affection upon you, dearest bride, most chaste virgin, most beautiful church of Bamberg, and which, in name, he exchanged by a most fitting and most acceptable exchange from the Bishops of Würzburg and Eichstätt by a canonical and reasonable judgment: or whatever the religious piety of any of the faithful after him has offered and shall offer, even unto perpetuity, whether they be movable or immovable, no Emperor, no King, duke, marquis, count, viscount: moreover no Archbishop, no bishop, no abbot, nor any person of men, dare, attempt, or presume to detract, diminish, or mutilate anything either by violence, or fraud, or theft.

[16] evils to violators, But if anyone, driven by diabolical instigation, shall not shudder to admit this with cruel rashness, and shall neglect too swiftly to amend what he has admitted; such a man, whoever he be, we not only exclude from the communion of the sacrosanct body and blood of our Lord Jesus Christ, and from the participation of all Christianity, but even drive out: nay rather we pierce him through with the most sharp lance of the Apostolic anathema, that for his misdeeds, evilly lost, he may groan eternal death, associated in the gehenna of the lower hell with the prince of demons, the inventor of death, and also with Judas the sacrilegious and traitor, girt about on every side with tartarean dragons raging for vengeance, nor let him rise to life in the last judgment of the dread day: but, resuming his most cruel body, let him be crushed with a double contrition, in a most unhappy and most wretched manner of living, seeking death, and not finding it.

[17] and all goods prayed for helpers. But he who with pious regard shall withdraw his own hands from rashness of this kind, and, if the matter shall so require, against all rising up and attempting to carry off anything, shall defend those goods for your work and that of your people, most holy Bamberg; those, namely, as has been said, which have been conferred upon you, or are for the rest to be conferred upon you eternally, let such a one be blessed by him who sits above the Cherubim, and be glorified, in that he took pains to keep this privilege of our Apostolic authority unharmed, and solidified in its strength: which indeed, by the counsel and will, and also the eager and ready mind of our dearest son, already above mentioned, the Lord Henry, Emperor Augustus, was transmitted to you from our Apostolic See; rejoice in the same. For as your founder, that first Henry, Caesar Augustus, planted you, so has the second followed his footsteps, and as with a like name and a like dignity, so with a like devotion he watered you, gave you increase, and, as long as he shall yet live, God pitying and inspiring, will give. In whom we desire you, sweetest bride, to grow, to be strong, to flourish, unto the ages of ages, saying: Fare you well.

* The Simoniacs, who violently occupied the See.

* See Baronius, year 1046 and also 1044.

* Perhaps "circumsepiam" I may hedge about.

* Rather XIX.

Diploma of Leo IX concerning the privileges of the church of Bamberg, especially concerning the Pallium, and how often the Bishop may use it. To be read at chapter 17.

"After the happy decease of this Clement, of pious memory, when Pope Damasus, who was also Poppo, formerly Bishop of Brixen, to Hartwig, bishop of Bamberg had sat only thirty days, Leo IX, who was also Bruno, elected by the aforesaid Emperor Henry III, and constituted the one hundred fifty-second Pope, as a sign of the benignity which he had toward the place of Bamberg, directed the Pallium to Hartwig III, the Bishop, from the Apostolic See, writing to him a letter in these words": Leo, Bishop, servant of the servants of God, to Hartwig, venerable Bishop of the church of Bamberg, perpetual salvation in the Lord Jesus Christ. If the shepherds of sheep are content to bear sun and frost day and night for the keeping of their flock, and, lest any of them perish by straying, or be seized, torn by savage bites, look about with ever-watchful eyes; with how great toil, and with how great diligence ought we to be ever-watchful, we who are called the shepherds of souls? Let us take heed, and not cease to exhibit the office undertaken toward the keeping of the Lord's sheep, lest on the day of the divine examination, for our sloth, before the supreme shepherd the guilt of negligence torment us, whence now, by the reverence of honor, we are judged more exalted among the rest.

[19] To celebrate therefore the solemnities of the Masses we transmit the Pallium to your fraternity, which, never before granted to your predecessors, the Pallium is sent, we now grant to you first, at the request of our most beloved son the Emperor Henry, and for the veneration of your predecessor, the Lord Pope Clement of pious memory, and for the memory of the Emperor Henry the First, the most benign builder of the aforesaid church: which we permit you to use three times in the year, saving the authority of the metropolitan church of Mainz, namely on the day of the holy Resurrection, and on the Nativities of the Apostles Peter and Paul, and on the solemnity of St. Denis, because then is celebrated the anniversary day of the Lord Pope Clement above mentioned, and this holy day we establish by Apostolic authority to be celebrated throughout the whole bishopric. And since the honor of this vestment is in truth to be kept by modesty of acts, we exhort that the ornaments of your character befit it: so that, God being the author, you may rightly be conspicuous in both. Therefore let your life be a rule to your sons. In it, if any crookedness has been instilled in them, let it be set straight: in it let them look on what they should imitate; in considering it let them ever profit: that it may seem to be yours, after God, that they have lived well.

[20] Let therefore neither prosperity, which temporally flatters, extol your heart: nor adversity cast it down, with an exhortation that he use it worthily. but whatever it be, let it be overcome by the virtue of patience. Let hatred find no place with you, no indiscreet favor; show yourself merciful, as virtue allows, to the poor. Let your defense come to the aid of the oppressed, let a moderate raising up contradict the oppressors. Accept no one's face against justice, despise no one asking just things. Let the keeping of equity excel in you, so that neither the rich man by his power persuade you to hear anything beyond the way of reason, nor let his humility make the poor man despair of himself, so that, God pitying, you may be able to be such as sacred reading enjoins, saying: A Bishop must be irreproachable: but you will be able to use all these things wholesomely, if you have charity for your mistress. Whoever has followed her does not at any time depart from the right path. Behold, most dear brother, among many other things, these are of the priesthood; these are of the Pallium. Which, if you shall studiously keep, what you have shown yourself to have received outwardly, you will have within. May the holy Trinity encompass your fraternity with the grace of its protection, and so direct us in the way of its journey, that after the bitterness of this life we may merit to come to the eternal sweetness. Given on the third of the Nones of January, in the year of the Lord, the ninth of Pope Leo, in the sixth Indiction.

The coming of Leo IX into Germany. The privileges of the church of Bamberg are confirmed by him. To be read at chapter 18.

St. Leo IX being at Bamberg, "The same Apostolic Prelate also, at the invitation of the Emperor Henry, going to the German parts, came to Regensburg, and raised St. Wolfgang, the Bishop of that city, from the tomb; thence he ordered these things to be proclaimed at Bamberg with the Emperor himself and the people, and confirmed them by his authority. The description of which confirmation is in this manner": Leo, Bishop, servant of the servants of God, to Hartwig, Bishop of Bamberg, and to his canonical successor in the seat of the bishopric in perpetuity, eternal salvation in the Lord. When, the pastoral care of the whole holy Church of God, committed to us by the providence of God, requiring it, we had come into the parts of Germany which adjoin eastern Francia, at the prayer of our most beloved son Henry, the second Emperor and third King, and of our aforesaid most beloved confrere the Bishop Hartwig, we came to Bamberg, and on the day of the nativity of blessed Luke the Evangelist, amid the solemnities of the Masses, when we held the word of God to the people, the said dearest son Henry being present, and very many Bishops standing by, laymen also, and divers powers of the world, the privileges of our predecessors were read again, by which the same place was founded and corroborated, by the Roman authority of the holy Apostolic See; there also was read again the writing and confirmation of Henry, Bishop of Würzburg, by which he confirmed the aforesaid church of Bamberg with the episcopal ban, and with the boundary of the bishopric, an exchange being accepted and pleasing; which was done thus.

[22] When Henry, first in the Empire, second in the kingdom, kindled with the love of the divine fire, the exchange made with Henry, bishop of Würzburg, being related, desired to increase the service of God, by building and ordaining a bishopric out of the estates which by the grace of God had come by hereditary right into the dominion of his possession, in order that this might be done lawfully and reasonably, he began studiously to entreat Henry, the venerable provisor of the church of Würzburg,

the provisor of the church of Würzburg, that he should transfer from his own right the aforesaid place, called Bamberg, together with the district which is called Radenzgau, which seemed to pertain to the state of his diocese, into his, for the accomplishing of this. Who, since the causes seemed just and reasonable, acquiescing in the petitions of the same most invincible King, with the common counsel and consent of his clergy and soldiers, and also of the whole people, handed over the aforesaid place with the aforesaid district, three parish churches with their appurtenances being excepted, whose names are these: Wachenroth, Lonnerstadt, Mühlhausen, all contradiction being afterward removed, to his power. But of the other district, which is named Volkfeld, in which the aforesaid place is situated, he granted a part to the same King, as much as is from Bamberg to the river Regnitz, from the Regnitz into the river Radenz, and so along the course of the same river into the Main, and thence to the little brook Wiesbach: then to the head of the same brook, and thus by the quickest and nearest way one can come to the Regnitz. And that this handing over might remain firm and unshaken, the aforesaid Prelate Henry himself, with his canons, corroborated and subscribed it.

[23] Which subscription being read again, when, according to the wish of all, because we always owe favor to just works, and disturbances afterward following and being quieted, we also wished to corroborate the aforesaid venerable place by Apostolic authority, the aforenamed bishop of the same place, Hartwig, made his proclamation; that his place had been invaded by the clerics of Adalbero, bishop of Würzburg, with rash presumption. Which, since the Bishops were present, among whom the cause stood, we, wishing to discuss it there, gave to bishop Adalbero, by whom the injury had been done, a deliberation, that he should refute this objection, if he could; if not, that he should make satisfaction to justice. Then he, having taken counsel with all his own, who were present, clerics and laymen, returning to the ambo, excused himself with satisfaction concerning the injury done, and from then and thenceforth renounced all things which pertained to the ban, and the episcopal justice, and power of the church of Christ at Bamberg, excepting those causes which the Bishops themselves might lawfully define between themselves concerning the goods of both bishoprics.

[24] But we, as we always rejoice at the advancement of the faithful, and owe increase to just works, he again confirms all the old privileges, corroborated the same place of Bamberg, corroborated by our predecessors, by Apostolic authority with living voice; and we have now also signed the same corroboration with letters, so that the same place, and all things which there have been handed over to God and to St. Peter by Henry, of happy memory, the second King and first Emperor, and which in the future can be acquired by right, or have been justly acquired—estates, bondservants, gold, silver, palls, vessels, ornaments, and other utensils—no one may dare in perpetuity to filch away, carry off, or exchange, except for the benefit of the same church. But let the bishop of the same place, or those who shall in perpetuity be its successors, possess them in secure tranquillity, and have free power, or dominion, to order and arrange or increase all the things and properties of that place: but to dissipate and confound them, let them have no power or dominion. Moreover, by our authority we sanction that to the boundaries of the same church there be no molestation of tyrants, or of any other depraved men whatsoever, whether they be in the city of Bamberg itself, or in the castles, villages, menservants, maidservants, tributaries, tithes, forests, woods, huntings, fishings, mills, fields, meadows, pastures, cultivated and uncultivated lands, or whatever now pertains thereto, or in future can be justly acquired, corroborated through the privilege of our Apostolic authority, may it remain in secure quiet. Let no count or judge there dare to make or hold any plea or distraint, save that which the bishop of the same place shall have determined by the grant of the most glorious Emperor Henry the Second, or of his successors; let no person, set in any dignity, great or small, break in by violence.

[25] and with other new grants Let that bishopric be free, subject only to the Roman protection: so that the Bishop with his clergy may more freely and delightfully apply himself to the service of God, and continually hold the memory of Henry the First Emperor, the venerable founder of the same place, and of us, and of our successors, and also of Henry our dearest son, the second Emperor, and of all to whom they are debtors. But nevertheless let the same Bishop be subject and obedient to his metropolitan Bishop of Mainz in canonical causes only. All the aforesaid things therefore being deliberated, sanctioned, and corroborated, it pleased us to add to the same holy place a mark of ecclesiastical honor from our Apostolic authority, led by the love and reverence of Clement, of pious memory, our predecessor, whom God, by a wondrous order of dispensation [], deigned to turn from the prelacy of this place to the summit of the holy Roman Catholic and Apostolic Church, and more wondrously to bring back his dead body from the Roman borders: willing that this church, as we esteem, being as it were new, should be adorned with so great a patron, and content with a Roman one, and sufficiently remain adorned with past and future fathers: nay rather, out of love and desire of the brethren who received us into their ecclesiastical stipends and daily provisions, we grant license that one brother, to rule in our stead [], may wear the mitre, namely on this ground, that the worthier and more honorable presbyters and deacons be provided by the Bishop, who excel in good morals, or mature ages, or even in the prelacies of the place itself, namely on these days: on the Nativity of the Lord and our Savior Jesus Christ, and on the Supper of the Lord, and on Holy Saturday, and on the day of his glorious Resurrection, and on holy Pentecost, and on the day of St. George, and on the day of SS. Peter and Paul, and of the Assumption of the most blessed Mary, and of St. Denis, for the reverence of our aforesaid predecessor the Lord Pope Clement, whose anniversary day is then kept by the same brethren: and on the anniversary day of the Lord Henry the Emperor, the venerable builder of the same place.

[26] But we grant this dignity to those who especially keep watch, or serve, at the sepulcher of our aforesaid predecessor. he adorns it wondrously, Yet we sanction that they be content with these days, and that it be not rashly usurped further by anyone, lest the proper honor of the Apostolic See grow cheap. But all these aforesaid things we decree, confirm, and strengthen by our Apostolic authority to be observed and kept in perpetuity. But whoever, which be far from it, shall prove himself a rash transgressor of this our privilege, let him be cursed with the eternal malediction of God and of the most blessed Mary, and of the blessed Peter and Paul, and of all the Saints and ours, and be bound with the bonds of perpetual anathema, unless he come to his senses with worthy satisfaction, and make canonical satisfaction. But whoever with pious heart shall prove himself an observer of this privilege, enriched with the blessing of almighty God and of nourishing Mary, and of the blessed Apostles Peter and Paul, let him merit to be made a partaker of the eternal kingdom. Given by the hands of Frederick, deacon, Librarian and Chancellor of the holy Roman Catholic and Apostolic Church, in the year of the Lord's Incarnation 1052; in the fourth year of the pontificate of the Lord Leo, the ninth Pope.

* Elsewhere "dispositionis" of disposition.

* In our stead.

Constitution of Henry, second Emperor, third King, by which the privileges of the church of Bamberg are confirmed. To be read at chapter 19.

"No less did that same aforesaid King Henry III, son of the Emperor Conrad, constituted King long before, while his Father lived, To all these is added in the twelfth year of his ordination, but the first of his reign, order to be written, for the confirming of the bishopric of Bamberg, the privilege which is subjoined, Eberhard, the first Bishop of the same see, being still alive": Henry, by the favoring clemency of God, King. In the examination of God, who beholds all things, we believe the merit of the giver and of the corroborator will be equal. We believe also that it pertains to our royal majesty to consider the cares of the whole kingdom, and especially the advantages of all the holy churches of God, and to abolish with all haste all things adverse to them, lest either they grow cheap through grievous inconvenience, or, an occasion having arisen through any fault of ours, they recede from their former worship and religion: so that while we faithfully perform these things for the love and likewise the fear of God, we may share in the merits and glory of those who conferred these things upon God with pious affection. Therefore we wish it to be known to all the faithful in Christ, namely both future and present, in what manner, on account of this hope, through the intervention of our most beloved mother Gisela, Empress Augusta, and also for the love of our beloved and faithful Eberhard, first bishop of the holy church of Bamberg, we sanction the same place, exalted by the divine Emperor Henry the Second, for his soul and the souls of his own, into a bishopric, the divine clemency inspiring it, with the devotion of perfect faith and charity, in honor of the Prince of the Apostles Peter, and of St. George the martyr, by the consent of our faithful; and, all contradiction removed, we corroborate it by the authority of our royal majesty, and also confirm all the movable and immovable things of the same holy church of God, which the divine Emperor himself, out of ardor for the heavenly fatherland, there conferred with liberal hand, on this ground, that our faithful Eberhard, the first Bishop of the same place, and his successors in perpetuity, may possess them in secure tranquillity, and have free power, both to order, arrange, and increase the things and properties of the same church with the consent of the clergy and people.

[28] the Imperial diploma. By our authority also we sanction that in the abbeys, monasteries, counties, markets, fairs, mints, ferries, tolls, castles, villages, hamlets, plots, menservants, maidservants, tributaries, tithes, forests, woods, huntings, fishings, mills, waters, and watercourses, fields, meadows, fishponds, cultivated and uncultivated lands, books, silver and gold, gems, vessels, ornaments, or any utensils there conferred for the worship and religion of God, and in all the boundaries and things of the same church, or whatever at present pertains thereto, or can be amplified from these: let there be no molestation of tyrants, let no power break in there by violence, let no count or judge there presume to make law, except the Bishop of the same place, and let every possession of those serving God there be held as immune. Let that Bishopric be free, and secure from all foreign and iniquitous power: so that those there serving God may be able and willing worthily to celebrate the memory of the first builder, and to commend us, its favorers and corroborators, to God in their prayers. And that this handing over of our authority may remain firm and unshaken, we have ordered this privilege written thereupon, corroborating it with our own hand, to be marked with the impression of our seal.

CHAPTER II.

Concerning the more recent patronage of the church of Bamberg through St. Henry.

The more ancient miracles of the holy Emperor being premised, I subjoin this appendix, which the aforesaid, so often praised, R. P. Nicholas Pottu, most worthy Rector of our college of Bamberg, accurately collected and arranged in its entirety, to the glory of the most holy Spouses, founders of the church of Bamberg, and to the deserved commendation of two most distinguished Prelates, their clients. I had asked the man whether the people of Bamberg had kept any account of miracles wrought through the Saints in these latest ages, whose list might here also be annexed. With a mute voice, so to speak, he answered by submitting the aforesaid appendix or treatise, which, although he plainly left it to my judgment, I judged should be rendered untouched and entire, inasmuch as from those monuments

it was put together, to which I should think nothing ought to be either added or taken away: and although the favors of Henry might, apart from the rest, have been contracted into fewer, nevertheless the examples of the virtues, exhibited to the Catholic world by two Bishops of the church of Bamberg, St. Henry especially aiding, seemed so illustrious that they deserve to have a place here. From the narration itself, rightly put together by Pottu, is understood the whole economy of the matter, to which this title is prefixed.

Favors bestowed from heaven by St. Henry upon two Bishops of Bamberg.

In these latest ages, in which heresies raged in Germany, and also in great part infected Franconia, Forner, suffragan of Bamberg, St. Henry with his virgin consort seemed to bear a special care of the church of Bamberg, once founded by him; while he attended some Bishops of Bamberg, two especially, singularly devoted to him, namely Nythard the forty-sixth bishop, and John Gottfried the forty-eighth bishop, with certain extraordinary favors, and by the same work vindicated the church of Bamberg, through the zeal of these two Prelates, from the most unhappy servitude of heresy and of crimes. The things here narrated are taken chiefly from Frederick Forner, a writer coeval with those Bishops and familiar to them: some notice of which man is afforded by the inscription of his sepulcher at Bamberg in the parish church of St. Martin, which is such: "The most reverend in Christ Father and Lord Frederick Forner, Doctor of sacred Theology, Bishop of Hebron, suffragan of Bamberg, and there Vicar General in spiritual matters, counselor to the sacred Imperial Majesty and to the most Serene Duke of Bavaria, known to the world by the integrity of his life, the zeal of his religion, the legations undertaken, the prudence of his counsel, and the living eloquence of the word of God and the books published, piously died in the Lord in the year 1630, on the fifth of December."

[31] To this eulogy accords the manuscript history of the college of the Society of Jesus at Bamberg of the same year 1630, he ascribes the glory of two Prelates to St. Henry. where among other things it is said of him: "He was a man loving the common good, and greatly commended for his virtue and letters… under the mitre he led a religious life." This Suffragan therefore published a little work, to which he gave the title: Two Mirrors of an Ecclesiastical Prince, wrought and put together chiefly from the illustriously performed deeds and heroic virtues of two most praised Prelates and Princes, John Gottfried, who most piously died in the year 1622 on the twenty-ninth of December, and Nythard, who died on the twenty-sixth of December in the year 1598, and from four funeral sermons delivered at their burials and obsequies in the cathedral church of Bamberg in the vernacular tongue, written in Latin, given and published to the public light and to imitation by Frederick Forner etc., at Ingolstadt from the press of Gregory Hönlin in the year of Christ 1623. From this author most of the things here adduced are drawn. Those which were drawn from other sources are indicated in their places. We begin with Nythard, who is the earlier in age.

[32] Nythard, of the noble Franconian lineage of Thüngen, when he had already discharged the office of dean in the cathedral church at Würzburg, Nythard elected in an astonishing manner in 1591, and was now acting as Provost of the same church, by divine counsel, at the intercession assuredly of SS. Henry and Cunegund, to whom he was specially devoted, the residence of his most ample provostship being held and bidden farewell among the last, his domicile being transferred, he migrated to Bamberg, and there, having begun his first residence after the manner of a junior canon, in almost one and the same year, the novitiate of residence, as they call it, being run through, being numbered among the chapter, elected dean of the cathedral church, Prelate Ernest being dead, by the unanimous consent of the lord co-canons, without scrutiny, through the inspiration of the Holy Spirit, all the people from the highest to the lowest rejoicing, he was elected bishop on the fourteenth of November in the year 1591.

[33] changed into another man by the Saint's help, And, what is wondrous to see and to hear, that he might rightly dispose himself for this highest government of souls, as soon as he came to Bamberg, the old less becoming habit of the canons being changed, and all his former conversation utterly renounced, he began so to differ from himself, that by the censure and judgment of all he was believed to have been translated into another man, who is created according to God, and therefore to have been made most capable of the heavenly gifts which descend from the Father of lights. This rare change in garments, in morals, in retinue, in domestic splendor, in daily conversation, in all handling of affairs, was held like a prodigy by all who had known him before. Thereupon became known the efficacy of the patronage of SS. Henry and Cunegund, to whose cult and imitation he gave himself wholly. Their Lives he not only assiduously read, but also, discharging the office of a copyist, wrote out both with his own hand from an ancient manuscript codex.

[34] he undertook the reformation of his church, Incited by the examples of these patrons, and relying on divine aid, he undertook a work altogether arduous, and, in those circumstances of things and times, as even the highest men judged, impossible to do, namely the reformation of the church of Bamberg, which heresy had almost wholly occupied and foully contaminated. For in the first place, in the city of Bamberg itself, the whole civic senate, two excepted, not only most obstinately defended the Lutheran sect, but the chief of the richer nobles of the whole community of citizens, about fifty in number, had conspired that they would rather transfer their domicile elsewhere with all their goods than give their hands. In most other cities and towns of the diocese not even a single Catholic citizen was found. Nevertheless, that he might snatch this Imperial church, the noble daughter of the holy Henry and Cunegund, from the jaws of the wolves, this pastor, no less prudent than brave, left nothing untried.

[35] and heresy being first extirpated, The matter having first been communicated with Matthias, Emperor of the Romans, with William, Duke of Bavaria, and with some other orthodox Princes, and with his cathedral chapter, first of all he cast out the Preaching ministers, who, by I know not whose connivance, had occupied very many parishes of the Bamberg jurisdiction. Then he exercised power against the schoolmasters, who, as in most cities and towns they were infected with heresy, so also instilled heresies into the boys, partly by inculcating in them Luther's catechism, partly by depraving them with little songs rejected by the Catholic Church, and by inserting perverse dogmas in a thousand other ways. These therefore, as deadly corrupters of the flowering youth, he removed, and substituted Catholics for them. Then, going further, he removed all the prefects, all the treasurers, all the judges of the places, all the sheriffs, all the consuls and civic senators, who refused to give their hands to the Catholic religion and to profess it, and substituted others in their stead.

[36] This prelude, as it were, of the whole drama being sent before, he providently began the very conversion of his subjects, showing himself an example to all, and, amid innumerable complaints, contradictions, tumults, seditions of the libertines, the menaces and persecutions of the non-Catholic princes, for many years bravely pursued it. And since for this great undertaking great expenses were required, lest the sinews of the thing to be well done should fail, he restricted the expenses about his own person, by a rare example, wherever he could. He reduced the number of court servants to so great a paucity that he scarcely seemed to maintain the dignity of a Prince of the Empire. He spurned all pomp and splendor, and lived with such frugality, especially when he dined or supped in private, that, content with three common dishes at the most, he represented a religious in a cloister rather than a Bishop and Prince in a palace.

[37] On the contrary, where the divine worship, or the recovery of souls, was in question, he spared no expense. Thus, to excite and promote in the youth the ardor of learning the Christian doctrine, he restored morals and the divine worship, on catechetical gifts alone, namely the catechism of Canisius, and the same author's little books on preparation for confession and communion, formulas of prayers, rosaries, images, and other things of that kind to be bought up, he poured out a vast sum of money from his own store. I am an eyewitness, nay rather I was also a fellow-worker, when on one occasion he destined three thousand florins for this end to Augsburg, that nothing else than sacred amulets of that kind, and stimulating gifts for the boys, might be procured. When these had arrived, he most liberally dispersed all within the space of one week, through all the parishes of this church, with admonitory letters annexed.

[38] There were not lacking among the moneylenders those who muttered sparing therefore no expense. that immoderate expenses were being laid out on the reformation of the diocese, when at a more opportune time all could be accomplished at less cost, to whom he gave an answer worthy of an ecclesiastical Prince: "The temporal goods of my church," he would say, "will never be more usefully dispensed than if they be spent to enlarge the glory of God, and to promote and propagate the salvation of souls. For to what other end did St. Henry so greatly enrich his church?" By this pastoral vigilance and liberality, and also by the unconquered endurance of labors and contradictions, this most praised Prelate accomplished so much that within seven years the heretical plague was routed from almost the whole diocese, and the orthodox faith restored to it; and thus many thousands of men, not only of those then living, but also of posterity, were vindicated from destruction.

[39] How acceptable this zeal of the Prelate was to St. Henry, From an apparition of the holy spouses, and of how great merit with God, can be gathered from this, that the heavenly Father of the household deigned to call this faithful workman in the vineyard of the Lord, at the evening of his life, through the holy Emperor himself, and his most holy consort, with an extraordinary favor, to receive the eternal reward of so excellent a labor. This memorable matter Forner on page 110 relates in the following words: A thing altogether stupendous, says he, yet most true, I will relate to you: whence it will be clear who by prophesying signified to him his imminent passage from this life. In the year 1598, which was fatal to him, when on the festivity of St. Henry the Emperor he had celebrated the sacred rites in the morning with pontifical rite, after dinner he was reading the life of the same Saint, sitting in his little oratory, having the windows which look toward the cathedral church open for the sake of catching the breeze. It happened, while reading, that toward the bell-tower, where the larger bells of St. Henry and St. Cunegund hang, he perceived, and there, from the upper windows, the images of St. Henry and St. Cunegund in imperial habit and crown, as they are painted, gleaming with an immense light, and St. Henry indeed beckoning to him with his hand.

[40] being taught that death was imminent for him, That vision at first struck the greatest horror; which nevertheless, when he had collected himself a little, and had more earnestly commended himself to those holy Patrons, a supervening consolation, poured within upon his mind, without delay expelled and wiped away. But that he might thoroughly investigate the truth of the matter, and more certainly know it, together with the sacristan he sent thither one chamberlain after another, that they too might learn who was in the tower. But they indeed reported that they had seen absolutely no one there, when they had surveyed everything; yet that vision remained, they being present, although they perceived nothing anywhere except a certain unwonted horror; nor did they understand what the bishop wished. And when the same apparition had shown itself a third time, at last it altogether disappeared. It happened in the evening, that as I, according to custom, was walking with him through the garden, and paying the morning prayers with the lauds before supper; which being run through to the end, with these words

he addressed me: There is a question for you, doctor Forner, if any Saints appear to someone, and as it were beckoning with their hands call him to themselves, what do you think it signifies? I said, I hold it to be the best omen: it is a sign that the Saints will shortly adopt him whom they call into their fellowship. And this is to be gathered from the various apparitions of the Saints, which St. Gregory the Great relates in the books of the Dialogues. Thus to the presbyter Ursinus appeared the holy Apostles Peter and Paul, and called him to the heavenly things.

[41] he plainly foretells it: Thus to Probus, bishop of Rieti, the holy Martyrs Juvenal and Eleutherius foretold the day of his death. Thus to Arnulf, bishop of Soissons, St. Michael the Archangel foretold the day of his death. Thus, as St. Gregory of Tours relates, St. Martin and others, appearing, invited Aredius to the joys of the Blessed. These histories at that time came to my mind. To which he: You have judged rightly. I will tell you what a few hours ago, on this very day, happened to me: And he set forth the whole matter, as we have already recounted, in order. And the interpretation of the vision concerning his imminent death being clearly explained, at last he himself subjoined: I hear that a similar vision was offered to a predecessor of mine once, Wigand Redwitz (he was the fortieth Bishop of Bamberg, at that time when heresies were laying waste all Germany, who resisted Luther and his followers most strenuously, if any other did, and routed his paradoxes from the fold of this church by whatever remedies he could). He, moreover, in that same year ceased to be among the living. You will see, said he, that the same will happen to me. For I shall not survive to the end of this year. He spoke, and the event answered the word a little before the end of that same year 1598.

[42] Meanwhile his highest and only care was laboring in the meantime in all ways, to render himself worthy of the fellowship of the holy Patrons, to which he had been most graciously invited by them themselves. There remained at that time still some towns, as Höchstadt, Herzogenaurach, Oberscheinfeld, Burgkunstadt with some villages, in which the reformation indeed, and the reduction of the erring to the unity of the Church, was already begun, yet not yet brought to the desired end. Judging therefore that he would come most acceptable to the holy Founders if he could present to their sight the church founded by them, without the stain of heresy, he applied himself with all the strain of his powers to accomplishing this: And what he had in his vows, he attained, the Lord favoring the endeavors of his most faithful servant, and cooperating with evident supports of divine grace.

[43] Moreover, since he believed that from the tower, St. Henry beckoning with his hand, that by the patronage of the Saints, there was announced to him that of 4 Kings, chapter 20: Set your house in order; for you shall die, and not live; he began to order all things rightly, both as to temporal matters and as to the state of his soul. Desiring to redeem his sins by alms, he destined most abundant alms to all the churches, and to the monasteries of the poor religious, to the hospitals and infirmaries: he took care also to distribute moneys without number to the other poor of Christ. And after he had fallen into sickness at Würzburg (whither he had gone on business as Provost of that church), he granted both to me and to others, standing by him during the whole time of his sickness, free faculty of distributing from all his goods in the granaries, in the storehouses, in ready cash, whatever alms we might wish, at our pleasure, for his soul, to the poor and to pious places, often repeating these words: Whatever of alms you shall lay out for my soul, I will hold ratified.

[44] And this, in the presence also of the two Prelates of the imperial church of Bamberg, who had come down to Würzburg for this reason, he might worthily prepare himself for it, that they might visit and console him in his sickness, he repeated several times, adding more than once: My sins are most grievous, and well-nigh infinite in number: therefore to be washed away with many and great alms. He set forth his last will, as follows: All my goods, said he, of which, as of my own store, for the greater part hereditary, I can dispose, I wish to be divided into three parts. Let the first be given to the Church; let the second be spent for the uses of the poor; let the third fall to my kinsmen, among whom I wish those to be chief who are still engaged in studies; and my brother's minor sons, that they may be able to be educated in the Catholic religion. But I would not bestow anything of the goods of the Church on those joined to me by blood, unless it were supplied from my patrimony, that I might be able to do them good: for I know that ecclesiastical goods are not owed to them. He added at the end that he wished to be buried in the cathedral church of Bamberg, without pomp, with as little expense as could be.

[45] he most piously died in 1598, For the rest, how exactly he prepared himself for a blessed death, and how piously he met it, Forner pursues through many pages. At last he concludes: Candidly I confess, and, as the matter is, I declare: I have been present at the last moments of very many who were believed to depart most piously from this life: but I have seen no one to this present day; nay, I have scarcely even heard of a like piety in a man now about to die, with which he closed his last day. So great weight and efficacy toward dying well had the patronage of SS. Henry and Cunegund, and their gracious apparition, inviting their devout client to blessed eternity. There seems also in this place to be commemorated another vision offered to this Prelate some hours before his death, by which he was made more certain concerning a future successor of his one day, who was strenuously to pursue those things which he himself had rightly begun for the good of the church of Bamberg. That prophecy is related by the often-praised Frederick Forner in the cited treatise, Two Mirrors of an Ecclesiastical Prince, and in the second funeral sermon on John Gottfried von Aschausen, page 60, where he thus writes:

[46] not without a sure prophecy, When the most Illustrious and most Reverend Bishop of Bamberg, Nythard, of most praised memory, in the year 1598, on the very festivity of St. Stephen, on which he ceased to be among the living, had in the morning been present at the sacrifice, I, who was always with him, introduced our John Gottfried, who two days before had returned home from France, to him lying in bed, many being present: whom, when he had beheld him entering, turning to me: What kind of bishop, said he, do you bring to me? I to him: Most Illustrious Lord, it is the young Canon John Gottfried von Aschausen, a few days ago returned home from France. His hand therefore being taken: This man, said he, after a few years will adorn the episcopal seat of St. Otto. And after these words he was silent, musing for a little while: and at last congratulated him on his return. Our most Illustrious John Gottfried, of pious memory, not rarely recalled words of this kind; yet he forbade that they be published to others.

[47] concerning John Gottfried, Thus far the words of Forner on page 60, who above on page 11 had related that his most pious mother Brigitta von Zobel, while her little son still cried in the cradle, on a certain night, when she had the day before received the sacred Eucharist, and had more devoutly commended her son to Christ and to his Mother, beheld him, adorned with mitre and pontifical habit, and gleaming with a wondrous brightness, standing before her. The praised youth, who was then in the twenty-fourth year of his age, was specially devoted to St. Henry; and, as is deservedly believed, exceedingly dear to that same Saint, not only for the tenderness of his devotion, but even most of all for the likeness of chastity, in which the youth shone forth above the common measure, and not long before, at Würzburg, where he was engaged in studies, had given a specimen of that virtue worthy of immortal memory. Forner in the first funeral sermon, page 26, thus relates it:

[48] A thing to be marveled at, yet most true, I will recount to you. who, endangered on account of the elegance of his face, John Gottfried von Aschausen in his adolescence, as no one is ignorant, was most handsome and most comely; of a very elegant constitution of body also: which occasion the hereditary enemy of the human race seizing, laid snares and set traps for his virginal purity by this stratagem. Certain women from a household of great name and illustrious condition, the evil demon instigating, captivated by his notable form and beauty, under show of honor invited him to a banquet: where, when they had of set purpose made drunk him who ought by his office to bear the care, suspecting no evil, and had bidden him be led to bed: they wished that night to retain the youth also with them, because, he himself thinking that no evil lurked beneath, when he had already gone to sleep, those lustful instruments of the devil secretly and silently approached his bed, and both with lascivious words, and with whatever titillations they could, began to solicit him to nefarious deeds. What did the most chaste youth? Crying out horribly, he leapt from the bed, as he was, clothed in linen breeches and shirt, burst from their hands, hastily sought the door of the house, and, all his garments left behind him, came to the house of a certain friend, and there passed what remained of the night in quiet, giving thanks to God for the obtained palm of chastity…

[49] Being at length initiated a Cleric, he judged that with greater care he must watch over the chastity of body and mind; then being enrolled among the clergy, and this the more diligently, the greater the corruptions that then everywhere prevailed… Scarcely in our age has one been found like him, who with so great zeal of virginal purity kept the law of the Most High. Delighted therefore with the fragrance of this chastity, and of the other virtues with which it is wont to be attended, St. Henry seems to have chosen John Gottfried, and to have obtained from God, for his church, a Bishop, or instrument most fit for restoring purity, which had lamentably collapsed not only among the people, but even among the clergy. Whence when in the year 1609 the forty-seventh Bishop was at his last, the virgin spouses St. Henry and Cunegund, in the tower of the cathedral church, showed themselves again to be beheld, and solicitous for the choosing of a new Prelate.

[50] Which is related in the little work whose title is: Public Mourning of Franconia for the untimely departure from life of John Gottfried, by a new apparition of the holy Spouses, published by the college of the Society of Jesus at Würzburg in the year 1623, page 3, in these words: SS. Henry and Cunegund were seen, a little before his election, to look about upon the city from the tower. Which apparition the poet thus expresses:

Whom the Father of his country,  From the weighty census of the Powers above, Henry, with the virgin consort  Fixed at his side, among the venerable Men to have won a Bishop,  Fame unblemished spreads abroad: While upon his own city, from the tower-bearing house,  He was seen to pour his light around, When the fierce fates were urging the departure  Of the surviving Prelate.

[51] To no one then did it come into mind that in the episcopal election John Gottfried would come forth from the urn, he is believed divinely elected in 1609. both because he was of the junior chapter-men, and because the votes were converging upon John Christopher Neustetter, called Stürmer, Dean of the Imperial church. But the suffrage of St. Henry for his client John Gottfried at last prevailed with God. Hence, although the said Dean was, at the very first scrutiny, elected Bishop, yet he would not admit the dignity. And though he was earnestly asked by the whole chapter, and urged to consent, not only a second and third time, but even

a fourth time he refused. And when this struggle held long, at last, the Dean himself leading the way, by the inspiration of the Holy Spirit and the unanimous consent of the lord chapter-men, John Gottfried von Aschausen was hailed Bishop of Bamberg on the twenty-first of July, in the year 1609. That this election was, by a special providence of the Deity, disposed and ordained for the good of the church of Bamberg, exceedingly needy of help, was the common persuasion of experts.

[52] Congratulatory letters of Bellarmine, The most eminent Cardinal Bellarmine, in his first letter to John Gottfried, bishop of Bamberg lately elected, given on the fourth of November 1609, thus writes: Most Illustrious and most Reverend Lord, this has been done by the Lord; and it is wonderful in our eyes. The news of the election of your most Illustrious and most Reverend Lordship gladdens the whole city of God. We grieved at the oppression of the noble church of Bamberg: and since no fit remedy came to hand, we prayed for aid from the Lord. But the pious Lord did more superabundantly than we could ask or understand. It now remains that he who has begun a good work in you, may himself perfect it; and that through you the church of Bamberg may receive its glory in the present, so that you too on the day of the Lord may receive the immortal crown of glory from the Prince of shepherds.

[53] and the esteem of him held by that Cardinal and others, The same Cardinal, writing on the same day and year to the most Serene Duke of Bavaria, Maximilian, has among other things this: But concerning the Bishop-elect of Bamberg, what shall I say? I felt truly an incredible delight of mind, and gave most humble thanks for so manifest a grace of God. So he. The inscribed history of the college of the Society of Jesus at Würzburg, in that very year 1609, thus speaks of the Bishop of Bamberg newly elected: From the number of the Marian Sodalists a prelate was divinely given to the church of Bamberg, John Gottfried von Aschausen, a man learned in Philosophy and in human and divine laws, in whom is nothing of pride or of pretense; his morals composed to gentleness; his age flourishing; and, what you would marvel at, nearer to adolescence; an image of ancient probity and of a more severe sanctity, etc.

[54] But just as so distinguished a Bishop was given to the church of Bamberg, at a most perilous time, Other letters of Bellarmine to him, St. Henry busying himself, so the same Bishop, the same holy Emperor being his patron, as soon as he took up the pastoral care, undertook great things for God and the Church, both in restoring the divine worship and in amending the morals of the clergy and people; and by the very magnitude of the works which he performed, made it plain to all that he had been taken to the bishopric, for the good of the Church, not so much by the suffrages of men as of the heavenly ones. Which excellent deeds, since they could not lie hidden from Rome, the most Eminent Bellarmine again writes to John Gottfried in the year 1610 thus: What I did in the cause… although I did it with great goodwill, was not of so great moment that it were needful to weary in writing so great a Bishop, and one occupied in weightier matters. Yet, because it pleased you to write, it is also most pleasant to me to answer that man whom I look up to as if sent from heaven. I have not known by face the Bishop and Prince of Bamberg, Gottfried; but from his excellent works, most known to me, I vehemently love and venerate him; and I pray God assiduously that him whom, at so opportune a time, he deigned to set over the falling church of Bamberg, he may keep safe for a long time, direct, and protect, and at last also, full of days and merits, gloriously crown.

[55] The same Cardinal, in the year 1612, on the twelfth of February, writing to Frederick Forner, suffragan of Bamberg, and letters to Forner, adds the following: But these things being omitted, I have vast thanks for those things which you wrote to me concerning the notable progress of your excellent Prince and Bishop, whom not the vows or zeal of men, but God himself, of his infinite piety, gave to his Church. I certainly am affected toward him with such genuine charity, that if I could assume the wings of a dove, nothing would hold me back, but I would fly straightway to his embrace. Would that we had many like him not only in Germany, but also in Italy, and in the rest of the Christian world! For we should see the vineyard of the Lord, committed to such good husbandmen, forthwith wondrously flourish again. I pray for him from my heart length of days, as much as is necessary for the reformation of the Church, etc.

[56] Many things of this kind the praised Cardinal has in his letters, full of the praises of Gottfried. signally extolling the magnitude of the benefit which the divine goodness bestowed on the falling church of Bamberg, in providing it with a bishop, who in his life supported the house, and in his days corroborated the temple: who took care of his nation, and delivered it from destruction. Ecclesiasticus 50. That this is to be reckoned as owed to the merits and intercession of SS. Henry and Cunegund, is proved by their ever-watchful zeal shown about the election of this Bishop, as was related above; and also the singular devotion and trust of the Bishop toward the holy founders: of which devotion and trust some specimen is here subjoined.

[57] As soon as John Gottfried took up the episcopal burden, Endowed with the sword of St. Henry, there was for him a wrestling not only against the spiritual things of wickedness in the heavenly places, namely against heresy, magic, sorceries, demoniac idolomania, the foulest corruptions of the flesh, and innumerable monsters of crimes; but also against the formidable armies of the heretical princes, perpetually threatening Franconia. Understanding that against these he had need of a heavenly protection, he fled to the patronage of St. Henry. And that he might have a pledge of that aid, he obtained from Eberhard, Bishop of Augsburg, his consecrator, the sword which the holy Emperor had once used in battles to subdue the enemies of the Church: which holy sword he received as a gift sent from God, by whose virtue he might ward off the adversaries of his people, who were many and powerful. Chiefly Frederick V, Count Palatine of the Rhine, the invader of the Bohemian crown; Mansfeld; the Margrave of Durlach, the Duke of Anhalt, Christian of Brunswick or Halberstadt, and their allies, who had destined the diocese of Bamberg, as also that of Würzburg, for their prey, in openly printed pamphlets, and had already devoured it in hope.

[58] he did great things at a most perilous time. But although they several times attempted an inroad into both dioceses, John Gottfried nevertheless (who in the meantime had also been created Bishop of Würzburg) partly eluded the hostile endeavors by counsel, partly broke them by fortitude, opposing to the enemies his own forces, which he had enlisted, together with the auxiliary forces of the most Serene Duke of Bavaria. And while the soldiers fought on the confines of the fatherland, he himself by day and by night, his face cast upon the ground, like another Moses, poured forth prayers to God for his people. And what by day he sometimes could not do, on account of the interruptions of legates and of the prefects of the militia, going and returning, rising at midnight, his sleep being greatly straitened by the pre-dawn vigils, he made up for by conversing with God for whole hours. With these arms the devout client of St. Henry preserved his church, during the whole time of his government, immune from the inroads, depredations, and burnings of the enemies (nay, even from the plague, which before raged at Bamberg every year).

[59] The supreme favor of the holy spouses, The supreme favor from St. Henry John Gottfried experienced before his death, which the holy Emperor, appearing to him together with his virgin consort, foretold, as is related in the manuscript Life of this Prince. From that time he did not omit to prepare himself as accurately as possible for a happy passage from this life. His whole life indeed, especially that which he led in the bishopric, was a perpetual preparation for a blessed death: yet, having received the heavenly token concerning it, he bent his cares the more toward that supreme business. When in that very year in which he died, by the prescription of the physicians, he was resting in the castle of Waldaschaff for the restoring of his health, during that whole time, whether in public or in private he dined or supped, at his command one of the chamberlains always read aloud the little book of Jeremias Drexel S.J. on eternity, which at that time he ran through wholly three times. But meanwhile, while he either used the baths, or gave himself to eliciting sweats, he relaxed his mind with other pious little books, chiefly with histories of the deeds of the Saints to be read.

[60] by which he understood death to be near, I remember there was one who, in my presence, counseled him that things pleasant rather than gloomy and melancholy—concerning death, concerning hell, concerning the eternal punishments of the damned—befit that time in which health is being cared for: he answered: I know that I shall shortly die. I stand before the door of eternity, etc. At that very time he often dealt with me concerning his death, which several times he kept saying was near, and concerning the disposition of his last will. Similar things also, quite recently, he of his own accord intimated to Lanckheim, sitting alone with him in the carriage going to and returning from the blessing of the lord abbot, asserting for certain that he would not live long; and that, were it not that the journey to Regensburg must be hastened, he would for some days do nothing else than dispose of his household, as one about to die shortly. In the evening before his departure toward Regensburg, whither obedience, and a singular love and observance, called him to the diet of the Emperor, being about to set out on the journey early in the morning, bidding me farewell he said: We shall see one another again; if not here, yet, God granting, in heaven.

[61] From these things it can be gathered that John Gottfried was twice admonished from heaven concerning his imminent death: and he foreshowed the time; once before the journey to Regensburg was undertaken, when he only understood that his death was near, without a certain determination of the time: the other time at Regensburg, where moreover he learned that he would die before the beginning of the new year: which he several times affirmed to divers persons many days before; and therefore ordered his testament to be brought from Bamberg to Regensburg.

[62] Further, that this announcement was made to him at Regensburg by SS. Henry and Cunegund, is held in his manuscript Life. that he merited it on account of his chastity. Nor ought it to seem a wonder to anyone that these holy Patrons bore so exquisite a care concerning the happy passage of their client from this life; because he merited their special favor by the special zeal of virginal chastity, so greatly beloved by them. For this he preserved unconquered not only in his adolescence, as was related above, but also in the whole course of his life against any temptations whatsoever of the flesh and of Satan. Nay, by the illustrious examples of his most chaste life he persuaded some of Luther's sect that it was worthy of belief that SS. Henry and Cunegund in wedlock, by mutual consent, preserved virginal continence, which men savoring of nothing beyond the flesh rejected as fabulous, ascribing to sterility and impotence of nature what was to be attributed to virtue and grace. They boasted moreover that not even priests, much less spouses, could be continent.

[63] To this matter John Seller of the Society of Jesus, cathedral preacher of Regensburg, relates something memorable, What he thought concerning the keeping of chastity, in the funeral sermon which he there delivered on John Gottfried at the time of the diet, on the twelfth of January in the year 1623. When a certain non-Catholic Prince perceived that John Gottfried implacably pursued the abominable concubinage of the clergy, and the license of a lustful life, in his diocese, and the incorrigible, from parishes and benefices

deprived, and dismissed from the diocese, contended, in a familiar meeting with the Bishop, that marriage ought to be permitted to priests, because it was impossible for them to keep continence. The Bishop on the contrary showed, by firm reasons, that with divine grace it was possible. But when the non-Catholic prince would suffer himself to be persuaded of it by no argument, the Bishop said: I am not indeed accustomed to confirm my words by an oath; yet this once, by my priestly faith and dignity I assert that it is possible, through the grace of God, to live chastely: seeing that I myself, through my whole life, never touched a woman; nor did I feel a goad thereto. The non-Catholic prince, inquiring, said: Is it truly so, what your affection affirms of himself? Truly it is so, replied the Bishop; and this again by my episcopal faith I solemnly assert. Deeply moved by this speech, the non-Catholic prince reverently kissed the virgin hands of John Gottfried, testifying withal that these hands were worthy to offer the sacrifice.

[64] and how inviolate he kept it. At last the virginal chastity which John Gottfried, under the patronage of SS. Henry and Cunegund, preserved unharmed and without the odor of fire, as in the midst of the Babylonian furnace, amid the perils of adolescence and of the rest of his life, that same, under the patronage of the same Saints, he happily bore into eternity. You yourselves, says Forner in the funeral sermon delivered at Bamberg, as many as are here present, I invoke as witnesses, whether his whole life may not be called an excellent mirror of sacerdotal chastity. Doubt not that this same most chaste Prelate bore away with him, out of this life into that other, to the tribunal of Christ the eternal judge, the unblemished flower of virginity, undoubtedly—which he confided to me on the last journey still, which I made with him, as often at other times… The noble athlete and hero of Christ, John Gottfried, fought spiritedly, and gloriously triumphed, and carried off the little golden crown of virginity, with flesh and members entire, as St. Jerome speaks.

[65] Notable veneration toward the holy Spouses. The most praised Prince died at Regensburg on the twenty-ninth of December in the year 1622, who, as he was adorned by the holy Emperors Henry and Cunegund with extraordinary favors in life and death, so, not content with the veneration shown to the holy patrons during the time of his life, wished that his funeral also should stand as a monument of his reverence toward them. For the most humble Prince, esteeming himself unworthy of a common burial with those Saints, ordered indeed his body to be buried in the cathedral of Bamberg, yet not in the church itself, where the Saints rested, but beneath it in an obscure crypt, which is under the choir of St. George the martyr, to which afterward, in the year 1658, the bones of those Saints were translated. But God deigned in turn to honor his humble servant in his lifeless body.

[66] His face after death lively, etc. For when it, fifteen days after death, namely on the twelfth of January of the year 1623 (on which day his solemn obsequies were celebrated, in the presence of the nobles of the Empire, at Regensburg in the Imperial chapel), clothed in episcopal habit, was set forth on a raised bier to the sight of all, his whole face appeared lively and ruddy, not otherwise than as if he still then lived. So testifies the historical protocol of the city of Regensburg concerning the year 1622 and 1623. And when afterward six other days were spent in conveying his body to Bamberg, where at last on the nineteenth of January it was committed to the earth, it retained the same grace, as Frederick Forner, an eyewitness, on page 59 asserts, saying: Not like one dead, but like one sleeping, retaining always a pleasant and most lively face, after the journeys of so many days, even to the hour of burial.

[67] Such comeliness God conferred on the lifeless body of John Gottfried, which he, while among the living, had chastised with so many austerities, so many vigils, so many fasts on bread and water even amid princely banquets, so many scourgings, hair-shirts, genuflections, lyings on the ground: and moreover after his death, for the greater contempt of himself, and for the greater exaltation of the holy Henry and Cunegund, he ordered to be entombed in a deep and obscure crypt, whither few men are wont to enter. But as he despised and hid himself and his own, yet the splendor of his virtues could not so be covered but that many knew and esteemed it. The annual letters of the college of the Society of Jesus at Regensburg for the year 1622 relate that Ferdinand II, Emperor of the Romans, bore the death of this Bishop grievously, and among other things said: In this Prince we have lost a faithful friend, both bishoprics a good Pastor, the subjects a Father.

[68] The most Illustrious Lord Charles Caraffa, bishop of Aversa, The judgment of the Nuncio Caraffa concerning him, Apostolic Nuncio, then present at Regensburg, in the book to which he gave the title: Germania sacra restaurata (where among the rest he describes what was done at Regensburg in the assembly of the Electors and Princes of the Empire held by Ferdinand II at Regensburg in the year 1623, where it was debated concerning Maximilian of Bavaria to be substituted for the rebel Frederick V, Elector Palatine), has this concerning our John Gottfried: Of this mind was once John Gottfried, Prince and Bishop of Würzburg, than whom Germany saw no Prince more stirred with the zeal of God. He, the father of soldiers, the example of priests, the ornament of Princes, the protector of Catholics, the despiser of himself, the most keen and most prudent cultivator of the Roman Church and of the Imperial majesty, sighed after nothing but a Catholic Elector; amid which sighs, to the greatest grief of us all, he departed from this life.

[69] We conclude this narration with the eulogy which an orator of the Society of Jesus attributed to John Gottfried, and the eulogy of a Bamberg orator. the president, as it seems, of the Marian sodality, in the funeral oration delivered in the church of the Fathers of the Society of Jesus at Bamberg on the eighteenth of January in the year 1623, where toward the end he thus speaks: Nothing illustrious can be imagined in the mind, of which some excellent portion did not divinely fall to our John Gottfried. He was a pattern of virtues, upon which all Bishops, all Prelates, all Princes may look. A pattern of perfection, to which, as to a shining and most polished mirror, ecclesiastical men ought to compose their morals and their life. God willed to show to the world a pattern complete in all its numbers, what exact virtue, joined with the greatest honor and dignity in one and the same Bishop and Duke, can do… I congratulate you on your felicity. I know that you are to be celebrated not only in your Franconia, but in the whole compass of this universe, in the tongues and letters of all nations. All ages will gaze upon you; all memory will recall you; all posterity will venerate you, etc.

[70] The things which concerning the illustrious deeds and virtues of the two Bishops of Bamberg have hitherto been adduced All which things are referred to the glory of St. Henry. pertain not only to their praise, but also to the very greatest glory of SS. Henry and Cunegund. For thence it becomes more clearly known to us of how great weight their intercession is with God, and how great is their solicitude, charity, and beneficence toward the church of Bamberg. For that those two Men, at a most perilous time, were taken to the bishopric by the wonderful providence of God; that, clothed with virtue from on high, all earthly advantage being postponed, and all difficulties despised, they wrought so great things for God and for their subjects, and that they vindicated the country of Bamberg, which had almost wholly foully lapsed into heresy and crimes, with so great fortitude and prudence, from destruction, and led it back to the way of salvation, this was effected by the favor, patronage, and aid of those Saints, as their extraordinary vigilance and solicitude toward these two Bishops does not suffer us to doubt. Much indeed does Bamberg owe to her Saints, that by their piety and munificence she was adorned with an episcopal see and an Imperial church, yet let her most certainly persuade herself that she owes them more, that after her country had almost wholly and improvidently subjected itself to the yoke of heresy, in that most unhappy state she was not forsaken (as happened to many other dioceses in Saxony neighboring us, and in other northern lands), but by the solicitude, patronage, and protection of SS. Henry and Cunegund, from the most pernicious evil of heresy, amid innumerable difficulties though, and the snares and assaults of hostile forces, she was delivered, and thenceforth preserved in the bosom of the Catholic Church.

CHAPTER III.

Concerning the Mantle of St. Henry, as they call it, preserved at Bamberg in the Imperial church.

[71] The celebrated Mantle of St. Henry, Besides the sacred treasures of which we treated above in the Commentary, §4, we said there remained other monuments of this kind, but two chief ones, namely a most precious Cross in the celebrated Benedictine monastery of the Mount of St. Michael, of which we spoke at the Acts of St. Otto, wont to be employed on certain more solemn feasts, and the Mantle, or Mantum, as the people of Bamberg call it, that is, a very wide gown or pallium, as you see here, after the manner of an older chasuble, lacking side openings, laid up in the treasury of the Imperial church, which they will have to have been made by Ismael, of whom the Legend of the Anonymous makes mention, given to the holy Emperor, and by him used, like an Imperial war-cloak, in the more celebrated ceremonies, adorned with many precious signs, woven with Phrygian work, and distinguished with various inscriptions, in a commixture of sacred and profane sufficiently marvelous, over the ordering or explaining of which into a right sense curious wits are said hitherto to have sweated in vain. Which certainly I was permitted to experience in the observations of a most erudite Man, to be given below, which I have hitherto been unable to approve. Mysterious, if it be permitted so to speak, seems each monument, of which the first, namely the Cross, since it is now printed, and lies open to the eyes of all, in Ludewig cited elsewhere, might have been left to be sifted by critics, but it shall be given by us also. Here first we exhibit the Mantle, with some expositions of the distinguished Eppenauer, for which it will be free to anyone, according to his capacity and erudition, to substitute others.

[72] I willingly confess, after no light nor perfunctory contemplation of the whole work, it is laden with so many enigmatic signs, as it was delineated, at my request, and consideration of the several parts, that by no means can I attain what after all the inventor or artificer of that Mantle, Mantum, or gown wished to indicate, what to signify by the composition of things so disparate, unless perhaps to a thing first destined for profane uses he afterward added some sacred things, that it might the more easily be transferred to the use of the most holy Emperor, or at least to ecclesiastical uses. I forbear conjectures indeed; content with the description of the distinguished Man. He himself says that the Mantle is of silk, of a blue color, whose most minute characters, whether true or faulty, are faithfully expressed according to the form of the prototype. It is long, says he, four feet and a half and two inches, which Ismael, a kinsman of St. Henry, buried at Bamberg, ordained, who was his nephew by his sister, once raised by St. Henry to be duke of Apulia, as is clear from the letters of the Mantle below, immediately above the fringe, of red silk, interwoven with golden thread, as by a Henrician thanksgiving; namely: Peace to Ismael who ordained this. Would anyone in that formula, Peace to Ismael, smell out something Jewish in the artificer? Rather he seems studiously to have wrapped up some things, and, by affected or true ignorance, to have involved them in enigmatic locutions.

[73] What the little statues mean between the words Sol

and Luna, that they may be rightly solved what others mean on the other little plate, no one has sufficiently divined. The square set beneath the sun and moon represents, unless I am mistaken, the symbols of the four Evangelists, surrounded by a little figure to which is fitted the epigraph, Superne usie sit gratum hoc Cesaris donum May this gift of Caesar be pleasing to the essence on high. Would he not have set it more religiously, To the everlasting and undivided Trinity, or at least to the eternal Word incarnate? For what is οὐσία but the supreme essence expressed by a metaphysical concept? Why is holy Mary, renowned star of the sea, not called Mother of God? What St. John does he indicate, who is also "the grace of God"? We proceed with our guide, who asserts that all the figures are purely golden, woven with Phrygian work. Clear enough are the signs of the Zodiac and other constellations, in the manner, as he himself thinks, of that time. For it is settled, says he, that Otto III, the nearest predecessor of St. Henry in the empire, had a similar Mantle, with which, when crowned, he was covered, with the Apocalypse inscribed on it. Probably this was that Mantle with which St. Henry was clothed at the very imperial coronation. Let the friendly man forgive me if I refuse to assent so readily: signs of the Apocalypse could not incongruously be painted on the pallium of Otto; but that St. Henry was clothed at his coronation in the war-cloak of which we treat, I do not yet suffer myself to believe. Behold a few other explanations of the distinguished man, of the letters somehow rendered.

[74] Here certainly one must play Oedipus in digging out the twisted sense of AQVILA PPTVE IOCITAE VOIATVS IER ASTRA; a new Oedipus would scarcely suffice. which he thus renders: An eagle perpetually placing itself among the stars by its flights, on account of the constellation of the eagle flying with outspread wings. For Ismael, he says, seems to have been addicted to astrology, because by his ordering, near the right shoulder of the Mantle, these words are read: Let the astrologer here be cautious. There is also another on the other part of the Mantle, where it is thus read: VIRGINITASP APBATE MIREME RE. These sound to him: Let the lands wonder, chastity being approved; but the faulty transposition being removed, it seems to be an allusion of Ismael to the chastity of St. Henry, perhaps in this sense: Let us wonder at virginity approved on earth. I plainly desire to subscribe to the most erudite Man; but if he persuade himself that St. Henry used that Mantle, as he was very lately saying, at the Roman coronation, it is necessary that he confess that the virginal continence of the most holy Spouses was known to that Ismael before that time, which, however much I have undertaken above to vindicate it, yet that it was known to no one before the Saint's last illness, I esteem to be most certain. For the rest, whether the hand of Orion gnaws the Bull; whether he was an imitator of law; whether Ophiuchus is called the physician Aesculapius; whether it be there asserted that Pegasus the horse is sacred to music, and other things of that kind, I do not think are to be sought from that rather obscure, or perhaps poetaster, artificer: the chief knot remains, whether the erudite Interpreter has more happily combined the confused characters of the lowest inscription. His words I will describe to the letter:

[75] The involved characters of the fringe, But the fringe of this Mantle is adorned with letters made with singular diligence of the artificer (the several letters particularly or separately fashioned of gilded thread, and then, by means of silk thread, fastened in their destined place), skillfully wrought in Phrygian work, with very many twisted golden treasures inducing obscurity of reading; and those letters are of great length; so set one beside another that the reader remains most doubtful where the reading is to be begun in the circular chaos. Moreover they lack all punctuation, and hence to this present day, many attempting the reading in vain, as I hear (especially on account of several other small and obscured inscriptions), they have remained unknown. He then proceeds to the explanation, which no one has hitherto more nearly attained. The words of the fringe, to the letter, are these, with faulty transposition:

O Decus Eeropae Cesar Heinrice beare Angeat impreium ibmi Rexque rena bene.

This lowest periphery of the Mantle equals the length of sixteen feet and two inches.

[76] the Interpreter did not distinguish them all, Where it is to be noted that Ismael by the letter X in the word Rex wished to signify something singular, because this one and only among all stands out by an artificial magnitude, and is somewhat separated from the letter E before, and Q after; hence not without reason I conclude that he, in order to preserve the bound speech on account of the running-over copiousness of words, wished as it were to arrange this congratulation for St. Henry in this sense: And may the King a thousand times reign there well; because X to the Greeks, as is settled, is the number of a thousand: saving nevertheless, as I said, in all things the better judgment of others, for these subtleties were frequent among the ancients. He then advises it to be noted that in the verses of the fringe of the Mantle there are lacking: at the word REGNA the letter G (for the letter A is hidden in the N, because N, as it is there formed, denotes the letter N and A together among the ancients) and the letter E at the word Wene or BENE. On the contrary, after the word Imperium there is a superfluous letter M, perhaps to be substituted in place of the letter M or "in mind," or plainly to be omitted at that time; near which three "IBI" look after the letter Q. Likewise in the word ANGEAT, the letter V is inverted, hence appears as N.

[77] nor did he rightly explain each. Thus far the distinguished friend, who subjoins that four other silk Mantles, likewise of blue color, are preserved there, concerning whose uses it is nothing to the point to discourse here: let us for a little while weigh the explanation of the former, already given. The four first words I perceive distinctly expressed on the fringe, O decus Eeropae Cesar Heinrice; it is not so easy to find the "BEARE," since for R is read B: neither can ANGEAT be drawn out, seeing that the last letter is not T but rather Y. "Impreium" is not found entire, because the last letter seems to be double, being E and Greek Λ; wherein it does not seem able to be sufficiently openly argued that after "Imperium" there is a superfluous letter M, where I am forced to confess that neither a superfluous M, nay nor a necessary one, is found, whereby the "Imperium" or "Impreium" can be formed. Nor do the three "IBI" appear so very clearly; nor is there whence it may be gathered that N is inverted, whence AUGEAT could probably arise. "IBMI" renders no sense. "Rexque" or "Rex QUI" is had; but the rest need more than Oedipus, nor from them could anyone easily hammer out a perfect construction. Let these things be said only that the reader may understand that nothing has been neglected by us, and that our most friendly helper may observe that the enigma involved in those letters is not yet in every part solved. You will say, Substitute something better: but I would rather candidly confess my ignorance than lose oil and labor in investigating these things: yet I will not grudge, at no risk of my own, to bring forward into the midst the thoughts of another most erudite man, as they were communicated to me.

[78] He is far, that I may say it first, from the opinion of the people of Bamberg, What another erudite man thinks concerning these things. that the aforesaid Mantle can be recalled to the times of St. Henry, and he denies that in the age of that Saint the appellation of "Caesar" was in use. He thinks therefore it must be a work of the fourteenth century, and that by those interwoven words is indicated Henry VII of Luxemburg, the Emperor of that name, who, after the slaying of Albert of Austria, King of the Romans, perpetrated in the year 1308, was crowned at Aachen on the sixth of January 1309; and he contends that to him is directed the address of the fringe, whose order he begins from "Cesar Henrice," connecting to it "BEA": but the following B and E he takes for "of the church of Bamberg," making out of the next letters "ANGELV," the V being marked: then he thus proceeds, rendering the words almost from the letters: IMPerium REgere Injuste Volens, EΛ (Greek lambda for Latin L) whence EΛectus Elected, "against the will," or "the Bamberg enemies being unwilling," Miserabiliter Interiit Rex Qui Miserably perished the King who; at last out of RE and other contracted letters he makes REGNAVIT reigned, and out of the following character, no less hieroglyphic, he forms ANTETE, "O DECUS Eeropae." So he, to whom I forbear to add others, since both signs and words are so interwoven that they hurry the several spectators into diverse things. It will strike, I think, all the people of Bamberg equally as me, an exposition fetched from so far, in which can be argued the formation of the word ANGELU for "angelum," since the penultimate letter is not L but A, as in "CesAr" and "beA": but the last is Y rather, or V, rather than V marked. But in vain here do we rub our forehead; let it suffice to have suggested to curious investigators matter for further exploration; and, concerning St. Henry and his monuments, which we chiefly aim at, to have passed over nothing.

CHAPTER IV.

Concerning the most celebrated Cross, and the other sacred treasures of St. Henry among the people of Bamberg.

Of this most precious Henrician Cross Henschenius spoke cursorily, when he illustrated the Acts of St. Cunegund on the third day of March. Its delineation was sent to Papebroch in the year 1695 by R. P. John Risse, A golden Cross of Greek workmanship, at that time Rector of our college of Bamberg; but afterward John Peter Ludewig published another engraved in bronze, and inserted it in his volume on the Writers of the affairs of the bishopric of Bamberg. This printed exemplar, after I had compared it with the Rissian delineation, I easily perceived to differ so much between themselves that neither image rendered the prototype accurately enough: wherefore it was necessary to have recourse again to Bamberg, that the defects occurring in them might be aptly corrected. A new delineation therefore Otto Schugenz, often praised by me, undertook entirely afresh, the colors also both of the precious stones and of the other ornaments being then expressed; so that in it nothing was lacking, as most sharp-eyed inspectors testified, the so often alleged distinguished Eppenauer and R. P. Nicholas Pottu, of whose merits enough cannot be said. Moreover the colors, as far as his art allowed, the engraver tried to render. Those who shall compare the Ludewigian image with our copy will easily observe more than one diversity. Therefore I judged that the picture of the aforesaid Cross should here first be exhibited, to which other treasures have been added, to be recounted also in their order.

[80] offered by the Saint to his holy Spouse as a "morgengabe," The words of Henschenius are here to be premised, in which, enumerating the sacred monuments of St. Cunegund, seen by himself in person, he thus speaks in §4 of his Commentary, number 25: It pleases me to add, says he, those things which we saw at Bamberg itself on the Mount of St. Michael, in the abbatial church; namely the dowry or "morgengabe," given by St. Henry to Cunegund; a golden cross of most ancient Greek workmanship, as could be known from the inscriptions and images. This indeed is the most received tradition among the people of Bamberg, that the most celebrated Cross, valued at many thousands of gold pieces, was that gift which the holy Bridegroom himself gave to the holy Bride the day after the nuptials, thence called among the Germans MORGENGABE, which is to be rendered in Latin "the morning gift" (concerning which you will find more in the glossaries of Spelman, Du Cange, and others), but the most holy Empress herself left it to the monastery founded by her with her most pious consort, a perpetual monument of her munificence, wont even today to be carried about sometimes on the more solemn feasts, on a handle overlaid with silver, extended to five Nuremberg feet, which we willed to appear in the image. That the Cross itself was first wrought by a Greek, or at least a Greek-imitating,

hand, appears, I think, clearly enough; but that the Latin inscription was afterward carried around it, I should judge, in which why the verb is inflected in the future, I candidly confess I cannot divine; unless, while he was yet alive, it was committed to trust.

[81] it is subject to many difficulties, Many other things you contemplate there, in which you might deservedly desire clarity, many figured according to the wit and choice of the artificer, others as it were studiously involved, which no one has hitherto known how to explain, so much so that a thought has sometimes come over me, rather to pass over the monument, however illustrious, than to leave some of its parts untouched and unobserved. I consulted most learned men, of whom some with a graver, others with a somewhat milder censure criticized it, yet so that no one rightly solved those things which I roundly professed, even to the people of Bamberg themselves, to displease me. It was answered that it is not required of a historian that in ancient monuments of this kind which he recounts, he should be able to set forth each thing minutely, or determine what they severally signify; for it seems to suffice if, as the philosophers speak, he determine whether the thing be, not always likewise what or of what kind it is, especially where some things seem as it were enigmatically intricate. That the thing exists is most certain; to unfold its age, its artificer, the cause and intent of its making, and the other circumstances, this is the work, this the labor: these are the difficulties which I have found touched by no one hitherto, much less solved. The already cited Ludewig was content both to relate the Cross and some other things printed, whose explanation he committed to others to be investigated. It may help to attempt something, at least at this price of labor, that the more skilled in monuments of that kind may advance our endeavor.

[82] Concerning ancient crosses, both bare, so to speak, and those representing the human effigy of Christ affixed, by which we try to disentangle it. our Janning, of pious memory, disputed at large, treating of the Vatican Basilica in the seventh volume of June from page 141, relating one among others sufficiently conformable to this of ours, at least as regards the cross itself and the fashioning of the image of Christ, to which he assigns others as equals; and not much unlike the same Lambecius has in the Imperial Library of Vienna, book 2, page 482, and elsewhere, so that it is not necessary here to debate concerning that matter at greater length. We chiefly seek the age in which this our Henrician Cross can be judged to have been made, which at least must have been done in the tenth century, if the holy Emperor offered it as a "morgengabe" to his holy Spouse, about the very beginning of the following century, by which reasoning alone the Bamberg tradition can be reconciled with the series of the Henrician life, whatever the erudite critics may object, and contend that that mixture of Greek and Latin letters savors of later centuries, and that the additions of "Caesar" and "the second," at least on solid monuments, coins and others, are everywhere reckoned of a more recent age, just as also the Leonine verses, which they demand to be demonstrated from elsewhere to have been in use in the tenth century.

[83] Let me here candidly bring forward my opinion or conjecture. I see nothing so greatly to forbid us to believe In the part in which it is wholly Greek it can be referred to the tenth century; that the Cross itself, in so far as it is wholly Greek, is to be referred to the tenth century, whether it was made in old Greece, or in Magna of Italy, that is Apulia, or by Greek artificers in Germany itself, which came into the hands of St. Henry, as a sacred and precious treasure, before he was raised to the throne: that he gave it to his most holy Spouse; but that she, either by testament or by another donation, willed it to be kept among her Michaelite monks; Greek thus far, and perhaps not yet deputed to sacred uses. There was afterward some abbot who judged that the most precious monument could be carried about in processions by Catholic rite, and therefore fitted a handle or silver pole, on which it might be set, and, to renew again and again the memory of the most holy founders, carried around it those Latin verses:

Jesus Christ, good and clement, receive the gift of the Cross, which Henry, pious Caesar and the second, will give,

in which this alone displeases, that instead of "will give" he did not rather write "gave," as certainly he ought to have said, if he ordered it to be written at the time when he had received the Cross. In this way the difficulties are avoided, which nevertheless the people of Bamberg think they can also otherwise solve.

[84] Nor indeed is that commixture of Greek and Latin letters so very much to be abhorred, nor does the mixture of letters stand in the way, since even to that degree that itch of Grecizing prevailed in the obscure ages, that to express names received from the Latins in those letters seemed to display I know not what of erudition, as you have in the segment under the letter D, by which is represented the cover, binding, or outermost case of a very large membrane volume containing the Gospel writings running, as we say, through the whole year; whose case's ornament is no less admirable than precious, and, what is the head of the matter, and is here chiefly sought, very like the ornament of the whole Cross, where you behold Greek and Latin mixed, as if it might be reckoned a sacrilege to render the names of the holy Apostles in Latin letters. The square in the middle is of ivory, in which the mysteries of Christ buried and rising again are elegantly carved. Moreover the rest of the ornament in the wider borders, surrounding the square, corresponds both in material and in workmanship to the square itself exactly. The borders themselves consist of gold or golden plates, wrought with encaustic and mosaic work, precious stones being there also inserted. All the effigies, of which we render one only, whether you regard the material, or the form, or the characters, are most like those which are related on the Cross, so that they altogether seem to savor of the same, or a very near, age of the artificer. Moreover that this book of the Gospels existed in the time of St. Henry, the verses on the front face in larger golden character (such as GRAMMATA QUI SOPHIÆ) written in this manner not obscurely evince:

King Henry, exulting, gleaming with the splendor of faith,  Greatest, enjoys the ancestral empire in which he prospers; Among the various treasures of his wealth, from a lowly heart,  He offered this book filled with the divine law: Full of the love of God, pious toward the offerings of the temple,  That there may be there a perpetual glory through every age. Prince of the Church, key-bearer of the heavenly court,  O Peter, with Paul the benign teacher of the nations, Make this man, devoted to you, blessed by your prayer above the stars,  With serene Cunegund reigning together with him. This may the Father, this the Son, and also the nourishing Spirit  Grant, one God for ever to all the eternal.

[85] no more than in the other things made while St. Henry lived. Weigh these verses as much as you please, nothing seems able to be hammered out from them which does not savor of St. Henry still living and surviving; so that thence the people of Bamberg argue rightly enough that there is nothing in the Greek Cross by which it is compelled to be drawn back to a later century, when all equal things are found in the case of the Gospels. But to that which the critics clamor, that the name of "Caesar" and the addition of "the second" or "pious" did not obtain in the Henrician century on coins, or at least that such coins are not found: the defenders of the Cross reply, and rightly, that it suffices that those appellations are expressly stated in the diplomas, so that it is not to be turned to a fault of the artificer or the adder, that he adorned St. Henry with those titles, although he ought properly to have been called not the second Emperor of that name but the first. Thus also the surname of "pious" given to the holy Emperor while alive the distinguished Eppenauer proves from the diplomas or privileges granted at that time, in one of which, of the year 1017, he recites those terms expressed, "under the patrimony of the most pious Emperor Henry," etc. And these things indeed to superabundance: since the whole antiquity of the Greek Cross is preserved, although the Latin inscription be supposed to be an addition. Concerning the reverse part of the Cross let it suffice to note this, that there is represented, beneath the Lamb of God, upon which stands a statue under letter F, St. Henry standing with the title of Emperor Augustus, among the symbols of the four Evangelists: which things to have been afterward superadded, the people of Bamberg themselves, unless I am vehemently mistaken, will easily concede.

[86] Some suspect that the artificer of that Cross was both unskilled in rightly expressing Greek, That the two extremities can scarcely be understood, since for ΥΙΟC he writes ΥΟC, for ΝΙΚΟΛΑΟC he puts ΝΙΚΟΛΛΟC, and perhaps not sufficiently Christian, who under the specious mask of religion wished to involve something not a little impious, representing the effigies of the Saints without the previous most trite formula ὁ ΑΓ the holy, which he contends is unwonted to Greek Christians. More displeasing to him is the little figure on the right side of the Cross, whose inscription is accurately rendered in the Schugenzian delineation Ο θῶ ΛΙΓΟC (Λ being expressed for Γ, and almost Υ for C), which is most difficult to explain, whether you join θῶ with ΛΙΓΟC, or judge that diverse words are to be formed. If you join them, it will signify nothing; if you divide them, ΛΙΓΟC can be taken for ΛΟΙΓΟC, which agree in pronunciation, and then it will involve a notable blasphemy, which I forbear to set forth here, since I esteem it never to have fallen into the mind of the artificer: I would rather charge him with unskillfulness than with enormous malice. Why should there not be recognized there St. John the Evangelist, θῶ ΛΟΓΟC the Word of God, now an old man, although he be represented as a younger man in the middle? Certainly a like little figure of the same Saint from the case of the Gospels renders it probable, where almost the same epigraph is had, as here you perceive clearly enough in the enlargement of the larger image under letter E. Let us grant something, I beseech you, to the rudeness of that century, and confess that the artificer was not so skilled in Greek orthography but that here and there he stumbled either by excess or by defect; as you have in the very little figure already cited, in which it is difficult rightly to connect the syllables. For the rest, that in both places the same Saint is exhibited, and he with a radiate head, if not altogether certain, is at least most probable.

[87] The little figure placed on the other or left extremity of the Cross is neither in the delineation of Risse, nor in Ludewig, truly rendered, to be ascribed to the unskillfulness of the artificer rather than to malice. nor are the appended letters, or rather abbreviations, rightly fashioned by OAP and HI, but Schugenz more happily restored them, exhibiting an angel, stretching out his expanded wings upward, as in sign of admiration, on account of the Son of God suffering on the Cross for the human race, to whom the ascribed letters indicate, by O AP the archangel, by MI Michael, the arch-commander of the heavenly host, and defender of the Church. The remaining Greek, though itself also little exact, I esteem sufficiently manifest, since the little statues of the most blessed Virgin and of St. John the Evangelist, placed at each side of the image of Christ, abundantly insinuate that the words are referred to each: Behold your son, behold your mother. But why the place of the skull is there so expressly indicated below, those will explain who shall have found more monuments of that kind elsewhere; to fetch other like things from afar, I neither please nor have leisure. Nor is the question here to be ventilated concerning the body of the Savior affixed with three or four nails, concerning which it has often been disputed elsewhere: let there be consulted Angelo Rocca, Cornelius Curtius, and the Responses of Papebroch to the Exhibition of pretended errors, at article XX from number 2.

[88] If meanwhile anyone should ask of me, what after all by such a collection and connection of things he properly intended

the artificer, From the price it is ill argued against the age, I will willingly confess that I am ignorant of it, not taking it ill if I can be taught from elsewhere why in the summit St. Nicholas rather than any other Saint was fashioned; why in the outermost circles St. John the Evangelist, or perhaps another, and St. Michael the archangel; what more to the point the lowest little receptacle, today empty, looked to, which in the delineation of Risse appears filled. All these things I confess to be doubtful; but the enormous price of the Cross itself does not at all terrify me, being of gold, as they will have it, pure, whatever the critics may argue, that gold was most rare in the age of Henry. For the people of Bamberg will answer that the precious offerings made to the churches of God in that and preceding centuries were not so rare, and to that end will adduce the golden cross of the Emperor Constantine of a hundred and fifty pounds, and innumerable others of this kind of which the history of Anastasius the Librarian concerning the Roman Pontiffs is full; in which the articles alone pertaining to the praised Constantine and Charlemagne will satisfy the curious. Why then could not the holy and likewise munificent Emperor of that time procure that Cross, when he laid up so many other most precious gifts, not a few of which we have set before the eyes, consecrated to God in his church of Bamberg, to pass over very many others?

[89] where so many other precious things are exhibited The images of sacred treasures which are here besides exhibited under letters A, B, and C, have been adduced as specimens of other like things, which in the sacristy of Bamberg, to the memory of the most holy Patron and Founder, are preserved no less piously than solicitously, whether you will them to have been fashioned while the Saint was yet alive, or a little after, from the necessary supports left for that end, as there are several other sacred books most esteemed for art, antiquity, and price. The two upper segments, under letters A and B, are spread out on one and the same leaf, and are subjoined in the said book of the Gospels to the verses cited above. The upper part A openly enough denotes the justice of the most equitable Emperor, in the administration of which how greatly he excelled is better known than that it need here again be explained. The lower part, or B, speaks for itself, while the whole jurisdiction of Bamberg professes itself subject to the excellent Prince: to which I see nothing that can be greatly objected, since pictures of that kind, or symbols of justice and equity, do not seem to conflict with the modesty of St. Henry still living. But in the other under segment C, where SS. Udalric and Emmeram in a manner hold out a spear and sword to St. Henry, some things are so adorned that they come very near to tokens of sanctity. But that these were fashioned while the Saint yet survived, there will perhaps be those who are not so easily going to admit: yet so that such things cannot be to the prejudice of those things which have been disputed concerning the antiquity of the Cross and of the case and of the book of the Gospels.

[90] and, so far as can be done, they are explained. The aforesaid segment C, taken from a Missal, also most precious, needs no long exposition, since all the verses, however rude, are conveniently understood of themselves: there is one which may detain readers, namely the topmost on the left, by which allusion is made to the Saint's sword, and which, if I rightly distinguish the words, seems to be read thus: Aptat & hic ensem, cui (for cuivis or cuicumque) præsignando timorem He here also fits a sword, to forewarn fear to whomever. The two verses under the Saint's arms are to be begun at the little cross below beside the right foot: Ecce coronatur divinitus atque beatur, Rex pius Henricus proavorum stirpe polosus [Behold he is divinely crowned and made blessed, the pious King Henry, "starred" from the stock of his forefathers]. He alludes, I think, to his great-grandmother Queen Matilda and others of his family, both men and women, illustrious in sanctity, whom namely he calls "polosos" or blessed; concerning whom you may see our Acts at the fourteenth of March, volume 2, page 356. The rest we leave to the curious to examine and weigh, being about here to put an end to the ambiguous disquisition, by which we dare to hope that satisfaction has been made to the desire of the people of Bamberg: this will always be desired by us, that the soul of the whole matter, namely the Acts written by Adelbold, may at length from somewhere be brought into the light, which may be published in the appendix or Supplement of the whole month, and illustrated afresh.

CHAPTER V.

Concerning the present-day glory of St. Henry in the annual Bamberg solemnity, wont to be festively drawn out through the whole octave, in the Catholic manner; in the Office of piety, and in the temples and chapels erected to the Saint.

With how untiring a zeal, with what care and solicitude the so often praised R. P. Rector of Bamberg, Nicholas Pottu, labored, lest anything should be passed over which he esteemed to conduce to the glory of St. Henry, I think from the aforesaid is most attested. This crown the same man himself imposed, by most accurately collecting those things which pertain chiefly to the modern festivity of the most holy Patron, to which it has here also seemed good to give place, both for the deserved praise of the people of Bamberg, and for the increase of the Catholic religion, and indeed for an example which the other churches may imitate in celebrating the solemnities of their Saints. That it is most ancient, I think perpetual, at Bamberg, is demonstrated by the older description of the annual celebration and procession of the year 1379, which the most strenuous collaborator also lately annexed. But lest here the same or at least very like things should have to be repeated, not without the reader's loathing, it will be enough to set before the eyes the present-day one, which we have mentioned, to which will be added the newest heap, superadded this year by the studious piety of the same Pottu, and at last the proper Office of the Saint reprinted on the same occasion; and lastly the temples founded in his honor. Behold therefore the proofs of the illustrious veneration of the people of Bamberg toward their Guardian, delineated in the very words of Pottu in this manner.

§ I. The preliminary preparation for the festivity.

The day before the eve, the altar set over the sepulcher of the holy Henry and Cunegund is furnished with most solemn cult and adornment, and especially with relics indeed notable The altar or sepulcher of the holy Spouses, and copious, which, since they are most precious, and, what is the fact, for the greater part procured by St. Henry himself, with solicitous care and Imperial authority, and liberally given to the church founded by him but recently; not incongruously in this place deserve to be described more distinctly, together with the rest of the altar's adornment; especially since, mention having been made of them in the Life of St. Cunegund at the third of March in the preliminary Commentary, a more accurate description is rejected to this place, as there it can be seen.

[93] The mentioned altar therefore, which after the manner of a certain mausoleum as it were ending in a pyramid, with most precious ornaments is erected above the sepulcher itself; so that through its middle, the vault being hollowed out, the marble tomb of the Saints lies conspicuous from a higher place; this altar, I say, both itself and its sides, are clothed with a precious cloth of three hundred ells of red Damascus. On the topmost summit of the altar is seen placed, equaling a height of about six feet, a most precious cross, skillfully wrought of pure silver, and adorned with gems and pearls by no means sparing; in which is enclosed, and conspicuous in front through clear crystal, a notable and illustrious portion of the sacred and saving Cross, well-nigh exceeding a span; concerning whose genuineness there is extant in the cathedral archive an authentic Bull of Benedict II, supreme Pontiff, in which it is stated that the said holy portion, together with the genuine iron nail of the holy Crucified (concerning which below), was given to St. Henry by the duke of Burgundy and king Rudolph; and by the Pontifical suffrage it is acknowledged and declared as true.

[94] it shines forth on every side, Directly below this appears placed a statue of St. George, the secondary Patron of the church, sitting on a horse, of a stature somewhat less than the ordinary of a man, likewise artificially wrought of silver. A little lower are seen, placed here and there on either side, two notable statues, likewise of gilded silver, representing the half part of the human body; the one indeed of St. Cunegund, presenting in her hand a fiery plowshare; the other of St. Henry, of equal size and material: set, on each part, its own Imperial crown to each statue, that very one with which the holy spouses had once been crowned on earth. Between each mentioned statue stands out in the middle, of the same size, likewise with the body halved, and of gilded silver, an elegantly wrought statue of the Blessed Virgin, embracing in her arms the divine Infant. These statues are illuminated by many silver candlesticks interposed, and burning wax-tapers.

[95] and with very many relics of the Saints, There follow then, placed about the middle part of the altar, divers relics of divers Saints: namely two cushions here and there, of which one supports a part of the skull of St. Denis the Areopagite, the other the whole head of St. Margaret. Then, on each part, a place is held by lesser coffins or sarcophagi or gilded chests, eight in number, containing the bodies of Saints or their chief part: namely first the body of St. John the Martyr; 2, of St. Isaac the Monk; 3, of SS. Dulcissimus and Charissimus, disciples of St. Peter; 4, of SS. Caius and Pius, Roman Pontiffs; 5, of St. Hermes the Martyr; 6, of SS. Herculanus, Bishop and Martyr, and Remaclus, Bishop; 7, of St. Theodore the Martyr; 8, of St. Brice the Confessor.

[96] it shines resplendent at that time: There rise up among these four notable silver pyramids, enriched with precious relics indeed and of the chief Saints, namely with relics or bones of St. John the Baptist; of SS. Paul and Bartholomew the Apostles; of SS. Stephen the Protomartyr, St. Laurence the Martyr, St. Pantaleon the Martyr, St. Acacius the Martyr, etc.; of St. Mary Magdalene; of St. Cecilia, Virgin and Martyr, etc. There is set forth in the same place among the rest a portable altar (as they call it), which St. Henry is said to have used in warfare, for furnishing the altar for the sacrifice of the Mass: this portable altar is enclosed in a precious case, marked with gems and pearls, which besides a portion of the holy Cross contains relics of SS. George and Stephen the Protomartyr, Christopher, Pancratius, Sebastian, Laurence, and of his gridiron.

[97] besides other sacred treasures, There stand forth besides, conspicuous, on each part, four books of the Gospels, precious codices, bound in silken cases liberally distinguished with gold and gems, and commending themselves by their antiquity, inasmuch as offered by St. Henry himself to the cathedral church as a gift worthy of so great and so pious an Emperor. As if crowned by so magnificent an adornment above, in the very middle of the altar, through the hollowed vault, as has been said, appears the marble tomb of the holy Spouses, spread with a most precious black silk cloth, interwoven with most copious pearls and gold, in Phrygian work: which, by candles of virgin wax burning round about, forty in all, is magnificently illuminated; to which light is added from each side of the vault by sixteen lamps of gilded silver, together with four hanging silver candelabra, which each shine with two tapers, and all together contribute excellently to illustrate the glory of the Saints.

[98] There are added to these in the lowest part of the altar other relics not inferior to those recounted above: namely the iron nail which are then also set forth. with which Christ the Savior clung affixed by the hands to the cross, concerning whose genuineness the authentic bull alleged above: likewise a thorn from the crown of the same Savior [N], a cross moreover of gilded silver, containing a portion of the holy cross and a finger of St. Gertrude: with which

cross St. Henry is said to have betrothed to himself his virgin bride Cunegund. There adorn besides and illustrate this part of the altar six silver candelabra, with a silver crucifix between them: two other silver candelabra, of the height of seven feet, being placed at the foot of the altar. And so much for the magnificent adornment of the sepulcher and altar. What follow concern the solemnity of the Feast itself and of the subsequent Octave.

§ II. Its institution and continuation.

The day before, on the very vigil of the Feast, at the first hour signal is given for the first Vespers, by the solemn ringing of the great bells (concerning which above). The Feast is called episcopal and of the Pallium, in which the Officiant is the Bishop. Vespers are begun at the third hour, with a most solemn rite, according to the Roman ceremonial; and (as also throughout the whole Octave the rest of the divine Office) they are celebrated not in the ordinary choir, but in the nave of the church before the sepulcher of SS. Henry and Cunegund, which being finished, Compline succeeds: the canons of the three collegiate churches are present.

[100] The next morning of the following day the divine Office begins at the sixth hour, a ringing of the bells again preceding. Matins, Lauds, and Prime being solemnly chanted, there follows at the eighth hour a panegyric sermon concerning the Saint, which being finished, None, Terce, and Sext are chanted. When the Bishop enters the church he is received by one of the lord cathedral canons, awaiting him with a cross as it were archiepiscopal (in sign of the prerogative of the bishopric of Bamberg enjoying the Pallium, and subject immediately to the Roman Pontiff). Then the Bishop, led to the sacristy, is there vested with the pontifical vestments for celebrating the high Mass; and Sext being thereupon finished, he proceeds from the sacristy in the following order.

[101] First, a sexton in a surplice goes before, bearing a silver scepter. Second, there follow him four acolytes with two thuribles and as many incense-boats. and the Mass celebrated by the Bishop. Third, four other acolytes bearing candlesticks with lighted tapers, and together leading in the midst a cathedral canon, clothed in a cope and bearing a cross. There succeed two canons of the cathedral church in diaconal habit, assisting the Bishop; after whom proceeds the subdeacon about to sing the Epistle; then the deacon, each of the lord cathedral canons, of whom the last walks at the left of the assisting presbyter clothed in a cope. There follows the Bishop in pontificals with the Pallium and the pastoral staff, there follows after with the other court chaplains the master of ceremonies; whom two canons of the collegiate churches receive, clothed in copes, serving at the mitre and pastoral staff.

[102] The order of the rest of the day and throughout the whole Octave. The divine forenoon Office being finished in this manner, at the first hour after noon the sodality of the younger workmen, under the title of the Blessed Virgin conceived without stain, is led in solemn procession from its oratory to the cathedral church; where, a panegyric sermon concerning the Saint's merits being again delivered, Vespers begin at the third hour. These, together with Compline, being finished, the Ambrosian hymn Te Deum etc. being chanted at the end, and the solemn benediction being given with the venerable Sacrament, the festivity of that day is concluded. On the following day and the others succeeding throughout the whole Octave, the high Mass is solemnly celebrated both by the most Reverend lord suffragan and by the cathedral canons, with the deans of the collegiate churches.

[103] On the octave day a new celebration, The day before the octave day, signal being given, as above, at the first hour with the greater bells, at the third hour Vespers are celebrated by the most Reverend lord dean of the cathedral church, the Bishop being present and the whole most Reverend cathedral chapter, according to the Roman rite with the prescribed solemnity, Compline succeeding: after which, at the sixth evening hour, the same most Reverend lord dean officiating, Matins with Lauds is anticipated. The next morning, at half past the sixth hour, the remaining hours are chanted up to None inclusive: at the sixth hour a panegyric sermon: at the first hour is ordered a most solemn procession through the city, of which the description here seems to claim for itself a place: it is moreover of this kind:

[104] a notable procession being instituted, The beginning is given by one of the sextons of the high church, clothed in a surplice, bearing a silver scepter. There follow four banners: among which a priest clothed in a cope walks, giving the aspersorium. After him proceed two by two the scholars of the high church: likewise the two mechanic tribes of the butchers and fishers, with great tapers, whom a vocal choir of singing musicians receives. There succeed the religious Orders, distinguished by their crosses; and first indeed the Capuchin Fathers: then the Carmelite Fathers, then the Franciscan Fathers: after them the Dominican Fathers: last the Benedictine Fathers of the Mount of St. Michael, before whom, in sign of the imperial foundation made by St. Henry, is borne a silver scepter with two silver crosses.

[105] which all the collegiate churches, There follows these again the sexton of the cathedral church in a surplice with a silver scepter; then two white banners; after which two silver crosses, carried by two domicellar canons, first residing, in copes: then twelve brothers, as they are called, of the seats, in blue palls, and four brothers of the knights (they are laymen enjoying lay prebends); these are received by the lord vicars of the cathedral church, and also the canons of the three collegiate churches: namely at St. James, at St. Gangolf, at St. Stephen. There succeeds the most Reverend cathedral chapter. There follow the statues carried in litters by the Religious of divers Orders in Dalmatics; first the precious cross, of which above, by four of the Order of Capuchin Fathers; 2, the statue of St. George by four of the Order of Carmelite Fathers; 3, the statue of St. Cunegund by four of the Order of Franciscan Fathers; 4, the statue of St. Henry by four of the Order of Preaching Fathers; 5, the statue of the Blessed Virgin by four of the Order of Benedictine Fathers. There comes between an instrumental musical choir, then another choir of youths dressed for the scene, representing angels with cymbals.

[106] There follow then two presbyters in copes, almost all the orders, bearing the book of the Gospels and a stole for singing the Gospels at the designated stations: then two acolytes bearing candlesticks with lighted tapers. There succeed four in dalmatics, with incense-boats and thuribles, continually incensing the Most Holy. After whom the subdeacon and deacon, and at last under a canopy the most Reverend dean of the cathedral church bearing the Venerable Sacrament, at whose either side stand the Bishop and the Provost of the same cathedral church, furnished with white torches. Eight youths surround the canopy, likewise bearing torches, and also the mechanic tribe of the bakers with their greater candles. There follow then the lords of secular estate, the court nobility, then the lord counsellors of His Highness, and the rest of the officials from the divers courts in their order, the people and the common folk closing the rest of the train.

[107] The procession halts at four stations; of which the first is held near the church of the Capuchin Fathers, almost the whole city most piously accompany. the second in the parish church of St. Martin, the third in the market near the church of the Fathers of the Society, where the citizens appearing in arms, and divided into four distinct cohorts, receive the procession, which, returning to the cathedral church, makes its fourth and last station in the open square before the palace of the Prince, where again two other cohorts of citizens stand, with whom those four join themselves, that afterward, by a festive discharge of guns, repeated at the Gospel and the elevation, they may increase the solemnity of the high Mass; which the same most Reverend lord dean celebrates, and, the solemn benediction being given at the end with the Venerable, concludes the forenoon festivity.

§ III. The increase of this year 1723.

Thus far the established and most constant veneration toward the most holy Patron of all the Orders of Bamberg, as of most pious clients, to which you will understand a new heap to have been added this very year from the appended letters of Pottu, which I here also transcribe. It reads thus: This cult of St. Henry hitherto has been the usual and ordinary one. This year 1723 the Congregations which are instituted in the Academy of Bamberg, under the direction of the Fathers of the Society of Jesus, kindled with the desire of somewhat increasing the veneration of the holy Emperor, who deserved so illustriously of this country, and of meriting by some special devotion the powerful intercession of this Saint, whose most sacred body they have near them, chose for themselves some days within the Octave, on which they might approach the sacred sepulcher after the manner of suppliants, and, with joined minds and voices, implore the Saint's patronage. On one day went forth the Angelic sodality, which comprehends the three Grammar classes. On another the Middle sodality, which the Poets and Rhetoricians constitute. On the third the Major, which is also called Academic, in which the Philosophers and Theologians have place.

[109] by divers processions they increase the solemnity, On each of these appointed days, without loss of lessons, at the time of its ordinary Mass, it went forth from the school, and, the order being composed, following its banner, amid the devout singing of litanies, proceeded to the cathedral church: where, by the ringing of the bells, and at the entrance of the gate, by the sprinkling of holy water, it was received by the very reverend lord sub-sacristan. Thence, prostrate at the altar and the sacred Tomb, the benediction of the most holy Sacrament being received, they heard Mass; during which they recited aloud the Office of St. Henry, in alternate verses, the president leading. After the consecration, they chanted a very ancient and devout hymn concerning the same Saint: Let every spirit praise Christ, who divinely, etc., the organ sounding between, and at last concluded their devotion by a repeated adoration of the eucharistic Christ, praying well for them.

[110] The parents, delighted with this piety of their children toward the holy Emperor, brought it about whose example the parents themselves imitate. that the civic sodality should exhibit a like homage of veneration to the mentioned holy Patron; which it also notably performed on the Sunday within the Octave, with a most numerous company of lords and citizens. The most excellent lord dean, having perceived this propensity of the people of Bamberg toward the cult of St. Henry, wisely used it, that the festivity of the Octave of the holy Emperor might be celebrated also in the afternoon with the devotion which is fitting, and concluded to the best end. The people of Bamberg had been accustomed hitherto, after the labors exhausted in the morning in adorning and performing the procession, to give the afternoon time to the relaxation of their minds, by visiting friends, or by taking their leisure in gardens and pleasances.

[111] Then also the younger boys, Lest therefore a portion of this good day should pass without spiritual fruit and public veneration of the holy Patron, the praised most excellent one gave his pains that the praise of our Saint might at last be perfected by the youth, collected from all the catechisms and elementary schools of the whole city. And so, a previous invitation being given, a most numerous youth, together with the presidents of the schools, was gathered from noon in the church of the Fathers of the Society of Jesus, and there a procession was adorned, which in a long series and beautiful order, amid pious chants, came to the cathedral church toward the end of Vespers. And because, by the command of the same most excellent Lord, it had been promulgated from the pulpit, that after Vespers not only was the procession of the little ones to be led thither, but also a panegyric sermon concerning St. Henry to be delivered there, the church was already so filled with men of every estate and rank that the procession found no place there.

[112] Yet a passage was opened for it before the sacred Tomb, They conclude the octave day with pious emulation. that every little one, at least with devout reverence, might be able to venerate his holy Patron. The panegyric was thereupon delivered, in which the preacher, on the occasion of the many supplications which the people of Bamberg, throughout this

course of the Octave, instituted at the sepulcher of holy Henry, and which now the boys at last completed, graciously brought forward that memorable procession, in which likewise boys once in Apulia, from the city of Troia most closely besieged, went forth as suppliants to the camp of the angry Emperor, and bent him to mercy, that he might spare the city now brought to extremities, etc. The whole festivity was concluded by the chanting of the Ambrosian hymn and the solemn benediction of the most holy Sacrament, with great consolation of the whole city, exulting at the notable increase of the cult of its holy Patron.

§ IV. The renewed Office of piety concerning St. Henry, for the honor and love of St. Henry, Emperor of the Romans, Apostle of the Hungarians, Founder and Patron of the Imperial bishopric of Bamberg, published at Bamberg in the year 1673 by permission of the Superiors: now reprinted there, to renew devotion to the same Saint. From the press of George Andreas Gertner, printer of the most Reverend Chapter, 1723.

AT MATINS.

Our Father, Hail Mary.

O Lord, you will open my lips, ℞. And my mouth shall declare your praise.

℣. O God, incline unto my aid. ℞. O Lord, make haste to help me.

Glory be to the Father, and to the Son, and to the Holy Spirit: As it was in the beginning, is now, and ever shall be, world without end. Amen.

Hymn.

Let us sing the man, renowned in glory And in rightly-accomplished deeds, In the arts of war and of peace, Devoted unto holiness.

 Henry you are, who by your virtues Tear up the hinges of the world, And, more august, tread down The proud ranks of the stars.

 To you the senate of the heavenly ones Decrees the purple of the world, So great a grace, O Prince, You have entered upon from the Blessed minds.

 Often your Teacher names you King, And Wolfgang the same, In hidden syllables, (After Six) announces what is to come.

Antiph. You have prevented him with blessings of sweetness, you have set on his head a crown of precious stone. Psalm 20.

℣. You have given him his heart's desire, ℞. And have not defrauded him of the will of his lips. Psalm 20.

PRAYER.

O God, lover of integrity, who, to commend to all the race of men the loveliness of chastity, willed it also to shine conspicuous in the august wedlock of blessed Henry: grant, we beseech, that we may so be fortified beforehand by his prayers, by the antidote of heavenly delights, that we may be altogether ignorant of the wounds of earthly corruption. Through our Lord Jesus Christ your Son, who lives and reigns with you in the unity of the Holy Spirit, God, world without end. Amen.

AT LAUDS.

℣. O God, incline unto my aid, etc. as above.

Hymn.

 The supreme of your cares, for you, As you took up the rein of Empire, Was the ardor of virtue: O Henry, glory of the Bavarians.

 An inborn devotion Fashioned you to the vows of the heavenly ones, A man after the heart of God, And made by his nods.

 This the name of "Pious" you obtained: This a thousand temples founded: This the heaven itself, warring Under your signs, bears witness.

 Obtain that our wanton minds May be subject to the Deity, And bind your clients With the chains of devotion.

Antiph. As the sun shining forth, so did he shine in the house of God, and as the rose in the days of spring, and as the lilies which are on the brink of the water, and as fragrant frankincense in the days of summer. Ecclesiasticus 50.

℣. I have found David the son of Jesse, a man after my own heart, ℞. Who shall do all my wills. Acts 2.

Prayer, as above.

AT PRIME.

O God, incline unto my aid, etc.

Hymn.

 To make firm the throne by your advances, To command among the first, And, eager to rule, You choose clemency as your guide.

 O Christian prince! Whose sober purple, keeping the right, Never thirsted for the blood Of enemies.

 Ready to grant to the fathers' entreaty The conquered, guilty hands of youth, And gentle to give tears At the disasters of your rivals.

 We entreat you; obtain For us a mastery over the mighty Avenging flame, and self-possession, And the meekness of anger.

Antiph. In his faith and meekness he made him holy, and chose him out of all flesh. Ecclesiasticus 45.

℣. Remember, O Lord, David, ℞. And all his meekness. Psalm 131.

Prayer, as above.

AT TERCE.

℣. O God, incline unto my aid, etc.

Hymn.

 The poor likewise, and the weaker Commonfolk of the state, Felt you born a pious one, And given to them from heaven.

 The bereaved call you their patron, The orphan his father: with you as guide The blind man cries that he goes, And the lame leans upon you as his foot.

 An olive tree plucked by no hands, You were help borne not sparingly; Richer, when the poor man Carries all away.

 By how much, more blessed, You are now flooded with the joys of heaven, By so much more lavishly May you be indulgent to your subjects.

Antiph. I was an eye to the blind, and a foot to the lame; I was the father of the poor: and the cause which I knew not, I searched out most diligently. Job 29.

℣. His goods are established in the Lord, ℞. And all the Church of the Saints shall declare his alms. Ecclesiasticus 31.

Prayer, as above.

AT SEXT.

Hymn.

 To be Augustus no less, O Henry, than you wish to be called: The clergy weaves this crown of glory, And the citizen, for you.

 While you give as consort to the Hungarian King your sister Gisela, You bless the Church, a mother By a new offshoot of the kingdom.

 Augustus and Apostle, How rare the names you join: The fasces and the Gospel, The garlands of lofty virtue.

 May Christ the author increase faith In our hearts, And, pray, drive the unbelieving From the borders of the Pannonians.

Antiph. Blessed is this Saint, who trusted in the Lord, preached the precept of the Lord, and was established on his holy mountain.

℣. How beautiful are the feet of them that preach the gospel of peace, ℞. Of them that bring glad tidings of good things. Romans 10.

Prayer, as above.

AT NONE.

℣. O God, incline unto my aid, etc.

Hymn.

 Now, rising above the perishable stars, The Spirit commends you: Free, and knowing not to bear The profane fetters of wealth.

 For all the revenues of the empire Are poured out upon the Deity, And turned to the worship of God, And yield to the uses of Christ.

 He alone is written sole heir: In heaven is laid up, Where the will is fixed, All the royal wealth.

 Whither you have transferred your gifts, O Henry, pray that we, Your clients, may follow after The chief goods of substance.

Antiph. This man, despising the world, and triumphing over earthly things, laid up riches in heaven by word and hand.

℣. The Lord conducted the just man through the right ways. ℞. And showed him the kingdom of God. Wisdom 10.

Prayer, as above.

AT VESPERS.

℣. O God, incline unto my aid, etc.

Hymn.

 What, that when all things are offered, All flowing to heaven, The lofty mind strives to depart From the very borders of earth?

 To trample the pride of the world Henry burns; now sated With having shone, he seeks To hide his light in the lamp of Christ.

 To change the purple for rags, And the court for sacred cloisters: Did not the Creator of the star Forbid the star to be withdrawn from the world.

 Grant that the Spirit may prove These hearts of lofty mind, And, O God, lift up the mind Into the stars by the vigor of grace.

Antiph. I count all things to be but loss for the excellent knowledge of Jesus Christ my Lord: for whom I have suffered the loss of all things, and count them but as dung, that I may gain Christ. Philippians 3.

℣. This is he who despised the life of the world, ℞. And attained to the joys of the kingdom.

Prayer, as above.

COMPLINE.

℣. Convert us, O God our Savior. ℞. And turn away your anger from us.

℣. O God, incline unto my aid, etc.

Hymn.

 Marvel at last at the Caesar's spirit, Even to the threshold of death (At which the ranks of heaven, Of undefiled minds, may be astonished):

 In the earthen vessel of flesh An unstained spirit, Free from the conjugal bond, Knowing not corruption.

 By a rare miracle the last Voice of the sick man makes faith: Have back your Virgin, Whom you gave to me as consort.

 Grant, O God, that we be drawn By the fragrance of so great An example of virtue, and joined To the lilies in everlasting glory.

Antiph. This is he who knew not the marriage-bed in sin; he shall have fruit in the regarding of holy souls. From Wisdom 3.

℣. The just shall spring up as the lily. ℞. And shall flourish for ever before the Lord.

Prayer, as above.

COMMENDATION.

 Supreme Parent of kingdoms, Through whom the mighty rule: Grant what we subjects pray Through the deeds of his Prince.

 That the excellences of heavenly Virtue which they revere in him, They may go on to touch, Or, by emulating, at least its fringes.

 When the flame of desire Shoots us with its fiery dart; When you shall see us goaded By the sting of hurtful lust:

 Where you shall hear the name Of the chaste Prince sound, Piously invoked, command The flames to depart from our minds.

 Be glory of the ages To you, O Father, with the Son, And the Spirit, who is the chaste Guest of virgin minds.

Here little notes are inserted to explain some things which in the preceding might seem rather obscure: but we have passed them over, since all things have been sufficiently explained above. There follow the rest of the little book's contents pertaining to St. Henry.

ANCIENT HYMN