ON ST. AMBROSE AUTPERT, ABBOT,
IN THE MONASTERY OF ST. VINCENT ON THE VOLTURNO IN ITALY.
IN THE YEAR 778.
PRELIMINARY COMMENTARY.
Ambrose Autpert, Abbot, in the monastery of St. Vincent on the Volturno in Italy (S.)
BY THE AUTHOR G. C.
§ I. The asserted appellation of the Saint, and a narration of his deeds not cohering with his age.
Most celebrated once was the monastery of St. Vincent, which many centuries ago had been built at the source of the river Volturno in Samnium or the province of Benevento; but after various devastations at this time deserted by the monks, it demonstrates the inconstancy of human affairs, The title of holiness is asserted to Autpert, as Angelo de Nuce, abbot of Monte Cassino, testifies, who in the notes to the Chronicle of Monte Cassino, book 1, chapter 4, page 102, writes thus of it: This monastery is distant from that of Monte Cassino about twelve thousand paces, and it grew to the amplest opulence and holiness. Now on every side it breathes solitude and horror, destitute of all cultivation of monks, committed only to an abbot, as they call him, commendatory. For all things that have arisen decline, and things increased grow old, until they fall back into the nothing from which they are. In this wrestling-place of virtues Ambrose Autpert, of whom we treat, so strenuously contended, that he is called most holy by an ancient chronographer, who wrote the history of that monastery in the eleventh century. Wherefore Ughelli, Mabillon, Castellanus, and other more recent writers attribute to him the title of holy or blessed, although the Martyrologists, even the Benedictine, were silent concerning so excellent a Man of their Order. We therefore, moved by the authority of the ancient chronographer, and induced by the example of the more recent
writers, insert this pious and learned Man into the Acts of the Saints, and now proceed to illustrate his deeds and writings.
[2] We take our beginning from his chronology, in fixing which various and learned authors have gone astray: and some parachronisms concerning his age being detected, for Trithemius, in the work on ecclesiastical writers, after enumerating the lucubrations of our Saint, concludes thus: He flourished under the emperor Arnulf, in the year of the Lord 890. Him incautiously followed Bellarmine, Possevino, Miraeus, and the editors of the Cologne Library, who placed this Ambrose among the Fathers of the ninth century. But that they erred by a whole century from his true age is clear from the very close of his exposition on the Apocalypse, which in the Cologne Library of the Fathers, volume or century 9, part 2, page 540, is thus published: Ambrose, who is also Ansbert (in most manuscript codices he is called Autbert or Autpert), sprung from the province of the Gauls, but within the region of Samnium at the monastery of the martyr of Christ Vincent for the greatest part imbued with divine things; and not only that, but also delivered to the most sacred altars for offering the gifts of Christ, the blessed and inseparable Trinity working, the merits also of blessed Mary the Virgin suffraging, in the times of Paul the Roman Pontiff, and also of Desiderius king of the Lombards, and also of Arrochisus [*], duke of the same province which I inhabit, I made and completed this work, which, on account of the ease of understanding it, I called the MIRROR OF THE LITTLE ONES. And Pope Paul I presided over the Roman see from the year 757 up to 767, when Desiderius, the last king of the Lombards, still held power, as may be seen in the chronologers commonly at hand. Add that the Vincentine chronographer expressly asserts that Autpert happily migrated to Christ in the year of the Lord's Incarnation 778.
[3] and his deeds, But although in this matter I have praised the Vincentine chronographer, yet I do not wish credit to be given him everywhere in chronological controversies, since he shows himself unskilled in chronology, when in the Acts, to be subjoined to this Commentary, number 2, he writes thus of Autpert: Taken up into the royal court of the emperor Charles of divine memory, when he was loved by all, and especially by the same emperor Charles or by his father the pious Pepin, he began to be that same emperor's most prudent master and tutor, and to be held the most vigorous archchancellor of that imperial court above the rest. How, I pray, could he have been master and archchancellor of the emperor Charles (Charles began to bear the title of emperor long after the death of St. Autpert) if he himself, being a monk in the Vincentine monastery in the time of Paul I the Pontiff, that is, before the year 767, and of Desiderius king of the Lombards, wrote his exposition on the Apocalypse? Le Cointe, in the Annals of the Franks at the year of Christ 754, number 75, thinks this error must be thus corrected: in place of "the emperor Charles" let "Charles the Mayor of the palace" be restored, and let Autpert be reckoned to have been in friendship both with Charles the Mayor of the palace and with Pepin the king his son, who brought back Pope Stephen into Italy this year. But I ask, how can the things which are narrated in our Acts from number 3 up to 6 agree with Charles Martel or the Mayor of the palace? If it be permitted to indulge conjectures, I shall suspect, by the same right, that the chronographer, deceived by the sameness of name, wrote of Autpert the Vincentine those things which perhaps happened to Autpert of Monte Cassino, or at least by reason of time could have happened: for, according to Pagi and other chronologers, Charlemagne in the year 787 received as hostages the children of Arechis, duke of Benevento, and went to Monte Cassino, when Autpert, abbot of St. Vincent, had already died nine years before, who nevertheless in our Acts is then said first to have obtained from Charlemagne leave to embrace the monastic life. But this, the reason of time being had, better fits the other Autpert, who could then embrace the monastic life, since in the year 837 he died abbot of Monte Cassino, as the catalogues of the abbots of Monte Cassino testify. If this our conjecture please anyone not, we shall say roundly, with Mabillon, that here the author confused the times.
[4] On account of this confusion of things or times, the documents are rendered not a little suspect to me of falsity, certain suspect documents are rejected. which the same writer inserted into his Chronicle: for I fear lest he exhibited under the name of Charlemagne those things which fit some later Charles, king of the Franks, just as he ascribes to Charlemagne one in which is narrated the finding of the body of St. Peregrinus, which is attributed to Charles III the king, volume 6 of Italia Sacra, columns 139 and 140. Mabillon in the notes to this Life says that he, following the example of Du Chesne, omitted other documents of altogether suspect trustworthiness inserted here. To Mabillon, most practiced in discerning documents, I greatly defer; but I marvel that he did not omit the document of Charlemagne, given on the 12th of the Kalends of May, in the 13th Indiction, in the year of the Lord's Incarnation 775, and inserted into this Chronicle with the others, since, by his own confession, neither the Indiction nor the year of the Incarnation was then wont to be added, but the year of the reign. I add that the year of Christ 775 is here wrongly assigned, since Autpert at that time was not yet abbot, as he is called in the document, and died in the year 778, according to the chronographer, when he had held the office of abbot one year, two months, and 25 days. But if anyone should wish that here some numbers are lacking, and that it should be read "to the year 778," let him remember that then the 13th Indiction is wrongly placed: for in the year 778 the first Indiction was running. Besides, the very beginning of the document is false, in which Charles is called Augustus, emperor of the Romans. For it is established from other documents that Charlemagne at that time called himself king of the Franks and Lombards, and patrician of the Romans, and only long after the death of St. Autpert assumed the title of Emperor. All things therefore being weighed, this document, with the others rejected by Mabillon, I omit. Meanwhile it may be read in Du Chesne, among the writers of Gaul, volume 3, page 677, Mabillon in the Acts of the Saints of the Order of St. Benedict, century 3, part 2, page 264, and Le Cointe in the Annals of the Franks, volume 6, pages 150 and 151.
Annotation* Read: Arechis or Arighis.
§ II. The writings of the holy man, the singular zeal for the Christian virtues in them, and his Acts.
Would that the Vincentine chronographer, leaving aside the documents which we rejected in the preceding paragraph, had more distinctly and exactly set forth the virtues of St. Autpert, The various writings of St. Autpert, which we gather to have been many and great from his writings, whose examination we shall here premise. Paul Warnefrid, contemporary with our Saint, book 6 on the deeds of the Lombards, chapter 40, speaking of the monastery of St. Vincent, thus on that occasion praises the erudition of Autpert: The monastery of blessed Vincent the martyr, which is situated near the source of the river Volturno, and now shines with a great congregation, was even then built by three noble brothers, that is, Tato, Taso, and Paldo, as the writings of the most learned man Autbert, abbot of the same monastery, in the volume which he composed on this matter, indicate. Sigebert of Gembloux, in the book on ecclesiastical writers, chapter 91, thus briefly recounts some of his writings: Ambrose Autbert wrote a book on cupidity; he also wrote ten books on the Apocalypse and some other things. Trithemius likewise, treating of ecclesiastical writers, thus enumerates several of his little works: Ambrose Ansbert, monk and presbyter of the Order of St. Benedict, a man studious and erudite in the divine Scriptures, mild of talent, and sweet of speech, published many commentaries on the sacred volumes, by which he transmitted the fame of his name to posterity. Few, however, have come to my knowledge: for I found only the following: On the Song of Songs, book 1, which begins: The gift of wisdom with. On the Psalter also, book 1. On the Apocalypse of John, book 10. On cupidity, book 1. Of Epistles to various persons, book 1. He flourished under the emperor Arnulf, in the year of the Lord 890. This parachronism we noted above.
[6] are enumerated, The same author in the Chronicle of the monastery of Hirsau, which was published at Frankfurt in the year 1601, thus makes mention of our Autpert and his writings at the year of Christ 900: There flourished in these times Ambrose, who was also called Ansbert, a monk of our Order, a man most learned both in the divine Scriptures and in secular letters: who wrote on the Song of Songs a notable volume, on the Psalter also and on the Apocalypse of blessed John the Apostle; also a not contemptible little work on cupidity, and certain other things, which do not now come back to our memory. But I know not what came into the mind of Trithemius (if the editor did not err) when in the fuller edition of the same Chronicle of Hirsau, which appeared in the year 1690 from the press of the monastery of St. Gall, volume 1, at the year of Christ 898, page 50, he writes that Ambrose, who is also Ansbert, was a presbyter and monk of the monastery of Lobbes. Certainly here Trithemius added a geographical error to the chronological, since it is clearly established that this Ambrose was a monk and abbot of St. Vincent in Italy. Furthermore Mabillon in the preliminary observations to his Acts in the place cited above, Cave, and other more recent book-critics rightly claim for our Autpert certain little works which were published under the name of other authors; but those which have been confused with the writings of Autpert of Monte Cassino, Giovanni Battista Mari the Roman examines in his annotation to chapter 13 of Peter the Deacon on the illustrious men of Monte Cassino. We, with our Labbe, volume 1 on ecclesiastical writers, page 45, judge that a longer discussion is not to be instituted in this place concerning two or three homilies attributed to him, since scarcely anything certain can be brought forward. Rather therefore let us draw out certain excellent virtues of St. Autpert from his writings.
[7] in which the meekness of his mind, First, in the epistle to Pope Stephen, prefixed to the exposition of the Apocalypse, he displays an excellent meekness toward his detractors, joined with the utmost humility of mind, in these words: But what should I, most blessed Father, what should I do at these things but rejoice? I who, if the last of all commentators, yet from the fact that I bring forth the good of preaching in writings, deserve to have detractors. To whom indeed I answer more gently than I find others to have answered: for they called them dogs and gnawing with a canine tooth, and other things if any are worthy of an insult: because, as I discern myself unequal to their merits, so I restrain my tongue from the chiding of these. They said what it befitted such men to hear, let me say what I feel to befit my humility. Perhaps their harsh rebuke availed against such men, let my gentle entreaty avail with such men. I beseech you therefore, whoever you are, who are watchful in my reproof, by the meekness of Christ, by which you have been prevented, I beseech you by the blood of the Crucified, by which you have been redeemed, that you spare from the detraction of the tongue, while in the rectitude of the word you find not what you might be offended at. But if I displease you by my unworthy life and manners, I feel with you alike: for no one reproves me in this part more than I. But as I am often wont to urge for the defense of the sacred word, it is not
unworthy of God to form his words in writings through me, though a sinner, yet in some way a Christian, whom long ago we have known to have prophesied through the sacrilegious and impious, namely Balaam, Saul, and Caiaphas. The same author shows a like contempt of himself in the epilogue after the Life of SS. Paldo, Taso, and Tato, which Mabillon exhibits, Benedictine century 3, part 1, from page 423.
[8] At the beginning of the eighth book on the Apocalypse the holy Man indicates by what studies he was chiefly delighted, zeal for sacred knowledge, and how he applied his mind to illustrating the Apocalypse. Most rare, he says, do we find of the faithful commentators whom the literature of the world did not first imbue, before they passed to unravelling the divine Scriptures, and whom, going out of Egypt, the riches of the Egyptians did not enrich, as Jerome, Augustine, Cyprian, Hilary, Ambrose, and many others, which nevertheless I know by no means to have befallen me, the last of all: for I did not go out of Egypt loaded with riches, because it by no means happened to me to be educated in the school of worldly wisdom. Nothing did Plato, nothing Cicero, nothing Homer, nothing Virgil, nothing Donatus, nothing Pompeius, nothing Servius, nothing Sergius, nothing Priscian confer on me, but if I perhaps seem to have anything, this I confess to have received from Christ, from the granary of the Lord's preaching, not that their knowledge too was denied me, but that I was more delighted by the words of the most humble fisherman than of the most proud orator, that I attended more to the divine than to the human eloquence. And to say the truth, behold, before God in Christ I speak, that when I wished to pass to this work, I was ignorant of the modes of divine speech: which if I could then have known how much labor and how much sweat the heavenly mysteries would demand to be treated, not only would I not have presumed to undertake this book, more obscure (as it seems to me) than all the divine Scriptures, but I would even have shrunk from touching whatever things are clearer. But having entered upon the work of so arduous a disputation, I confess the truth, that (as is the presumption of human talent) I desired rather to teach than to learn: but divine grace so wrought, that whence I wished to teach, thence I learned; so that both teaching I learned, and learning I taught. And because up to now I do the very same, it comes about, by a wonderful order of Almighty God's disposition, that what yesterday I knew not, today I find: and what today with great labor of difficulty I am not able to comprehend, tomorrow without labor I perceive.
[9] How ardently he desired to join a pious life with his studies, and for religious perfection, he shows toward the end of the tenth book, although here again, after the manner of the just, he first accuses himself of his sins in these words: But amid these things, this very laborious work being completed in ten books, having drawn the eyes of my mind behind me, while I consider what and how great things I could through Christ, marveling I am amazed. Who, turning my gaze upon myself, discover that I live a sinful life, who appear supported by the grace of heavenly doctrine. But when I consider from another the works of God, I tremble more, fearing on account of my sinful life, than I am amazed, marveling at the grace. For who knows not that Almighty God distinguished the brute senses of the ass into the modes of human speech? Who knows not that Balaam the soothsayer, and the rider of that same ass, most clearly prophesied of the coming of Christ? Who knows not that Saul, a reprobate king, among the holy prophets, filled with the spirit of prophecy, prophesied? Who knows not that Caiaphas the most impious, at once prophesying and not knowing, procured the remedies of life, and yet neither of them attained the blessed life? And truly prophecy profits nothing where the life shall have been reprobate. Nothing, I say, does it profit to teach well and live ill. O how many taught right and true things, and yet according to those things which they taught would not live. But I beseech, my Lord, teacher of angels and men, do not compute in the number of such men him who seeks to lay hold of a more amended life together with wholesome doctrine. And because he cannot do this very thing, unless he receive it from you, who gave the gift of knowledge, I pray that you grant also the will, the zeal, and the power of working good. But if the will, zeal, and power of working good do not follow the gift of knowledge, it is enough for me, Lord, to be foolish and dull: for not for this did I leave my country and parents, that you should bestow on me the gifts of knowledge, but that by the perfection of virtues you should lead me to eternal life. I certainly do not wish this exchange. But if I do not deserve both, namely doctrine and working, take away, I pray, the doctrine, only that you may grant the working of virtues. For what does it profit me to show to others the perfect way, and myself to walk imperfectly? Would that all who apply their mind to sacred studies might have these golden words deeply impressed on their heart, and often and attentively turn them over with me!
[10] and other virtues shine forth. Finally, at the beginning of the ninth book, the humble accuser of himself sufficiently declares his zeal for the salvation of his neighbor in this manner: Hence to John, nay even to the Church in John, it is said: Take the book and devour it. By which words indeed I strike myself in speaking, who, having received a little talent for understanding, for the most part, no necessity compelling, flow away through vain things: for the most part also, under the pretext of divine preaching, I am joined to secular men, more than is fitting, by familiarity. To which the contrary sentence is opposed, by which it is said: Write wisdom in the time of leisure; and he who is diminished in act shall perceive it. But in one of these things which I have said, a great consolation occurs to us: because the more, for the profit of many, charity requiring, we descend to the lowest, the more mightily we rise to understanding the highest. Nor is it a wonder, if doing this we know more, since we have known it written: The fullness of the law is love. But amid these things it is necessary that, when with familiar meditation of the Scriptures we go forth to the office of preaching, and from the office of preaching return again to familiar meditation of the Scriptures, by solicitous inquiry we discuss ourselves, and by sagacious attention weigh what and how great are the things in which we either make progress or have suffered detriment; so that, fear and hope striking the mind on this side and that, neither may elation dash headlong, nor again may despair plunge into the gulf of the deep. These profitable teachings he prescribes to himself and to others who bear the care of souls.
[11] Now it only remains that we premise a few things concerning our Acts. Certain things are premised concerning the Acts here to be published. Louis Jacob of St. Charles the Carmelite in the year 1640 copied them from the monuments of Constantino Gaetani the abbot, who probably had taken the same from the ancient Vincentine Chronicle, although our manuscript here and there differs from the editions of Du Chesne and Mabillon, as we shall observe in the margin and annotations. It is a wonder that the Vincentine chronographer did not make mention of the controversy which was agitated between Autpert and Potho on the occasion of the abbatial dignity, to which Autpert had been raised. It becomes known to us from elsewhere, from the epistles of Pope Adrian I, who in Du Chesne, volume 3 on the Writers of Gaul, page 788, writes thus to Charlemagne: Your lofty royal excellence directed that the contentions between the monks of the venerable monastery of St. Vincent and the abbots of the same monastery, namely Autbert and Potho, should be discussed and examined at our judgment, canonically and likewise regularly. For the aforesaid abbot Autbert himself, while he was traversing the path of the journey, seized by sudden death, was by no means able to manifest himself to our Apostolic presence. The rest can be read in the same epistle in Du Chesne in the place cited, and in another in the same, volume 3, page 796. Now receive the Life of St. Autpert from our manuscript.
ACTS
From a Manuscript taken from the monuments of the Lord abbot Constantino Gaetani.
Ambrose Autpert, Abbot, in the monastery of St. Vincent on the Volturno in Italy (S.)
BHL Number: 0368
FROM A MS.
But the things which follow concerning the most holy abbot Autpert, I think worth the trouble to narrate somewhat more at length: The author, having premised certain things for indeed I do not doubt that I can be helped by his merits before God, whose origin, acts, or coming into this sacred monastery of Vincent, the Levite of Christ, partly an old writing handed down, partly, as I learned from the trustworthy [*] report of the venerable fathers, comprehending them together, and writing to the praise of our omnipotent God, we set forth to posterity the perfection of right religion and an example of perseverance in the just labor of those contending for the love of God in the institutions of the sacred monastery; that whoever, looking upon the nobility of this man, may contemplate it, and as quickly as possible turn himself from the vanity of the world, attending to his prudence and charity, may more eagerly follow the humility of Christ, and the more, if he has cheerfully striven to trample on the riches of the world, may rejoice in the felicity promised him in heaven by the Lord: but if a poor man, renouncing his own will, has professed under the yoke of the holy rule to serve God as a soldier, let him know that he ought now not to think of the morrow; but let him remember that the Lord will deign to save also the humble in spirit. narrates how Autpert,
[2] This most holy Father indeed, sprung from the provinces of the Gauls, of parents very illustrious [] both in the religion of Christ and in the renown of the world, [] like the ray of the light-bearing sun, shone conspicuous in Christianity: who indeed, when he was passing his boyish years, delivered to the studies of letters, with all his might innocently keeping the commandments of Christ, obtained the efficacy [*] of a true philosopher of Christ, in both divine and worldly philosophy. After which, taken up into the royal court of Charles the emperor of divine memory, when he was loved by all, and especially by the same emperor Charles or by his father the pious Pepin, he began to be that same emperor's most prudent master and tutor, and to be held a the most vigorous archchancellor of that imperial court above the rest: and when he was venerated and exalted by all with praises rightly due to him and with especial services, yet he more attentively kept the simplicity of a pious heart and the sincerity of pure charity.
[3] But when in these times the monastery of blessed Vincent the martyr, at the source of the river Volturno, had been built by the holy fathers Paldo b, Tuto c, and Tazo d, and a great [d] congregation of holy men serving God remained there, which was preferred to almost the chief monasteries of Italy at that time, it came to pass that the report of their holy religion, fragrant far and wide, reached even the ears of the most clement emperor Charles himself: who, led by divine love, and especially persuaded by that same his venerable master and archchancellor Autpert, wished first indeed to explore the truth of this report, an envoy e being sent to the same monastery: then, thronged with a great crowd of nobles, coming to Rome to pray at the thresholds of the first Prince and Father [*], and that he might avenge the destruction of the churches, the people, and the country, the necessary matters being accomplished, with a very great multitude both of religious bishops or abbots, and of following counts and marquises, he deigned to come to the same monastery. Where how most worthily he was received by the holy fathers, and how humbly he himself entered there, is more fully contained in the book of their life; which, by the precept of the lord abbot Tazo, was clearly enough described by the venerable Peter, presbyter and monk of the sacred monastery.
[4] after that king's journey into Italy, But when the same most serene emperor, after the magnificent gifts which he had conferred there, and after the possessions confirmed far and wide by royal precept, prostrate at the footsteps of the holy fathers, commending himself long to their prayers, having received their blessings, wished hastily to return, the man of the Lord Autpert, contemplating the examples of pious life in the holy fathers, greatly marveled; and now his mind was delighted to become like them. When this time at length had passed, Charles the king f, attacking Benevento, vexed the citizens by a long siege; but the city was altogether difficult for him to take. Meanwhile Arichis, the prince of that city, by pious consideration providing for the safety of the citizens, giving two free-born children as hostages, made a pact with him: thence returning, the king sought the monastery of blessed Benedict g, commending himself to the prayers of the servants of God, bestowed very many gifts there, and by royal precept confirmed whatever they had possessed, adding also many other things. To the monastery too of Vincent the martyr of Christ, having given great gifts on his part, he reverently sent both the venerable man Autpert and the magnificent Alcuin [*] h, likewise master of the royal court, who might faithfully bear his pious vows to the servants of God.
[5] Then therefore the venerable servant of God Autpert, led by love of holy religion, embraced the monastic life in the monastery of St. Vincent, prostrating himself at the king's footsteps, prayed that he might now serve God as a soldier; that, leaving worldly tumults, he wished most gladly to persist in the monastery of blessed Vincent until the end of his life, and proposed to give himself to God for the salvation of the king himself. Which the king hearing, with many tears shed for the devotion of the Man, although he seemed to be deprived of his great supports, yet, asked by many, granted his requests. By his example very many from the royal court, laying aside the belt of military service, adhered to him in the holy purpose of religion, and all things which they seemed to have, as if not seen, they utterly abandoned for the love of God. The man of God, therefore, having put on the habit of holy religion, believed himself inferior to all with such an inmost affection of his heart, that he wished to know [] nothing at all, except the necessaries of daily food which were given by the abbot; which indeed he even seemed to take on equal terms [] with the rest: and although in the royal court he had been quite delicate, he so devoted himself to divine services, that no hour passed him empty, in which he either persisted in prayer, or his mind was engaged in divine reading.
[6] Finally, as we have learned, he expounded very many books of the holy Scriptures: gave himself to sacred studies, for Leviticus of Moses, the Song of Solomon, the flowers of the Psalter with mellifluous sweetness—what divine secrets of the mysteries remain in these, or what discipline of manners of each of the faithful, or observance of the commandments of Christ—expounding, he laid open by the evidence of his words. A book too on the conflict of the vices, and also some homilies of the Gospels, he published with a beautiful declaration of his discourses. The Life also of the blessed fathers Paldo, Tuto, and Tazo, with the history of his monastery, describing it in a full narration, he so sets forth to all monks as an example, that, by the gift of the divine Trinity, he shows those three brothers to be a mirror and norm of living, as much by their especial charity as by their love of poverty for Christ. This the venerable Paul the Deacon too testifies in the history which he wrote at that time of the coming of the Lombards into Italy, where he commends the same most learned man Autbert as having been abbot of the same monastery i.
[7] It is reported besides that when one day the same most happy father Autpert was in the church of blessed Mary the Mother of God pouring forth prayers at length to the Lord, obtained a singular favor from the Mother of God, and diligently interpellating the same Mother of God with entreaty, that eloquence of tongue might be bestowed on him (for he had been somewhat of a hindered tongue), then suddenly falling asleep before the sacred altar, he beheld present to him in a vision the most blessed and most glorious Lady of the world, the perpetual virgin Mary, with a joyful face and glowing beyond the splendor of the sun: who, as though assenting to him praying, touched his lips, and, bidding him rise from the pavement, admonishes him thenceforth to fulfill the vows of her praise and to lift up her proclamations, as he himself had already desired, and promised to be always present to him. Joyful therefore, rising from the vision, he began with eloquent mouth to fulfill the praises which he had been bidden, and rendered worthy songs with a cheerful heart.
[8] This holy Father, when in the same venerable monastery of the precious martyr of Christ Vincent he had served the Lord for many years, and at last piously migrated to the heavenly ones in the office of abbot. and was now to all an example of right living, upon the death of the venerable abbot John of the same holy congregation, although unwilling and reluctant, undertook the place of sacred rule, himself the seventh k after St. Paldo: for from then he took pains so worthily to administer the care of the flock undertaken, that, the treasure of the heavenly King being opened to all, he might teach those subject to him to grasp more nimbly, by the devotion of faith, the true riches to be preferred to worldly wealth, not only by his discourses, but also by his manners; and might become a model to the flock, as the blessed Apostle teaches: for he obtained from Charles the king [*] of worthy memory a notable precept for his monastery of this kind… And so, the venerable abbot Autpert, having completed one year, two months, and 25 days in holy rule, receiving the palm of just labor, happily migrated to Christ in the year of the Lord's Incarnation 778, in the 2nd Indiction m, on the 19th day of July, laid in a worthy tomb in the church of blessed Peter n, o.
ANNOTATIONS.
* Is it not "faithful"?
* Otherwise, dignity.
* Otherwise, most illustrious.
* Otherwise, efficacy.
* Otherwise, Peter.
* Otherwise, Aetherius.
* Perhaps, of food.
* Is it not "to the fathers"?
* Otherwise, emperor.