Lewinna

ON ST. LEWINNA, VIRGIN AND MARTYR, ENGLISH,

AT BERGUES-SAINT-WINOC IN BELGIUM.

Seventh and Eleventh Centuries.

PRELIMINARY COMMENTARY.

Lewinna, virgin martyr, English, at Bergues-Saint-Winoc in Belgium (St.) J. B. S.

§ I. Notice of the place; her cultus in Belgium and elsewhere.

Mention had to be made of Bergues, or Bergae—surnamed, to distinguish them from other places of the same name, from St. Winoc, abbot of Wormhout—on the 20th of June, where a little was treated concerning St. Idaberga or Itisberga, likewise an English virgin, It belongs to Flemish Bergues, of whose relics, as also of those of St. Oswald king and martyr and of today's Saint, deposited there of old in the ancient monastery of the Order of St. Benedict, they once especially gloried: concerning which the discourse will recur again on the 5th of August, when the translation of the already-mentioned St. Oswald will be examined. It is a city of Western Flanders, which they hold was once called the Green Mount (to Grammaye rather Winomontium or Winocimontium), near the sea, in a sufficiently pleasant place, distinguished by meadows and woods, and watered by various rivers or canals, long ago exercised by many calamities, which Sanderus commemorates more fully in his second tome of Flanders, today, as I began to say, especially illustrious chiefly for its most celebrated monastery, concerning whose origin and increase the same Sanderus, Mabillon in the third Benedictine century, and others are to be consulted.

[2] To it belongs chiefly the St. Lewinna prefixed in the title, Leuvina, The Saint was brought thither from England in 1058, or Levina, a British virgin, crowned with martyrdom in her homeland in the seventh century, and exposed to veneration in a certain monastery sacred to the name of St. Andrew, not far from the port of Zevort or Seaford; whence her sacred remains, removed by a pious theft, but not without preceding signs, were carried into the aforesaid monastery of Bergues by Balger the monk, as the history of the whole affair, described by Drogo—not the bishop of the Morini, as Meyer and others wrongly reported, but a monk of Bergues, an eyewitness—more distinctly narrates, and is to be weighed by us below. In that monastery for some centuries the already-mentioned relics were held in the highest honor, until, in the unhappy tumults of raging heretics in the sixteenth century, both the monastery itself was overturned and almost all the sacred things were dissipated, to such a degree that of St. Lewinna's body only a rib is said to survive. Here we must first treat of the cultus, then of the translation and its writer, from whose history the whole matter is to be examined.

[3] But this must be premised, that no one hitherto has handed down, Concerning whose deeds and day of death there is doubt, or indeed could hand down with sufficient certainty, on what day the Saint consummated her martyrdom, although now it is commonly referred to this 24th of July; in which not even Molanus was sufficiently consistent with himself, whatever he may testify to have been informed of by the Reverend Dom Prior of Wallon-Cappel, as will presently appear. If anything could be had from the history of the translation with some verisimilitude, it was indeed this, that she set out into the divine council and assembly of the Saints on the 8th of the Kalends of August, and thus on the 25th of July, or the 9th of the Kalends, that is, the 24th; whence he himself drew this, I could hardly divine, since he confesses that he found very few things concerning the Saint's deeds. Nor is the day of the translation anywhere sufficiently safely marked either by Molanus or by others. Our elders noted, in the Praetermissa on the 16th of June, that the aforesaid translation is referred to that day by Molanus, Galesinius, Ferrarius, and Saussay, who seems to have studiously confused many things; but I confess that I have hitherto sought in vain on what day it happened; unless we explain our history as best we can from others.

[4] Concerning the translation more solid things are recorded, Thus there Drogo has, in number 39: "This translation was indeed accomplished in the year of the Incarnation of the Lord one thousand fifty-eight, in the third indiction, on the sixth feria." In the year, now admitted by all reckonings, I will easily agree with Drogo: in the indiction he plainly errs, since in that year 1058 the eleventh indiction was current, to which perhaps, being afterward expressed in ciphers (namely 11), the unskillfulness of some copyist appended a third member. Neither the month nor its day did Drogo express, so that from the sixth feria nothing can be concluded, unless by supposing a month, which, if it was truly June, as most report, the festivity of the translation held must be combined not with the 16th of that month, but with the 26th, which Molanus in his Natales more correctly expressed by the sixth of the Kalends of July, namely under the Dominical letter D, the ferial characteristic of the month of June being E, the first day falling on the second feria, and thus the 26th on the sixth feria; which let it suffice to have noted here in passing; since concerning that matter nothing more certain can be inquired into. Now let us hear the opinions of the Martyrologists, omitting Ferrarius and other foreigners, whom we know to have borrowed their material from ours.

[5] although the day is not certain, The first mention of the translation is made by Molanus, although the day is not certain, as I said, in the Additions to Usuard on the 16th of June, in these words: "At Bergues, the translation of St. Lewinna, virgin and martyr," whom those followed whom we just cited. His announcement on the 22nd of July is richer, on which day the same Molanus, by I know not what argument, thinks that she suffered, when he thus writes: "The Passion of St. Lewinna," and in smaller type: "whose venerable bones, together with the bones of St. Oswald king of the English and of St. Iduberga, were exalted in the city of Bergues, but through the last irruption of the French into Flanders, in the devastation of the people of Bergues, were lost." His third announcement is on the 24th of July, where he thus speaks: "The Passion of St. Lewinna, who, adorned with many virtues, flourished under the king of the English, named Eubert, who afterward, in the time of the same king, ended her life by martyrdom, while the archbishop named Theodore was living." These are the very words of the little schedule found with the relics. Furthermore, the same Molanus in his Little Index says: "Her Natalis falls on the day of the Magdalene, but is transposed to the 24th of July." Why might it not be said to be anticipated, lest it coincide with the feast of St. James, since Drogo in number 46 testifies that she departed on the 8th of the Kalends from this crowd and turmoil?

[6] That these do not cohere is manifest enough; nor do the things which we reported for the 16th of June from Molanus seem less opposed with the Martyrologies varying, to those which he again mentions on the 5th of August: "The Coming of St. Lewinna, virgin and martyr." I suppose that here is indicated some more solemn elevation of the relics which was made on that day, on which St. Oswald is commemorated in the monastery of Bergues, when namely the sacred remains both of this one and of both the Virgins were together deposited in a more fitting place, perhaps in the year 1221, as is elsewhere reported. Malbrancus, in his Morini, book 8, chapter 34, relates that among the memorials of the martyrs it is read yearly at Bergues on the 12th of the Kalends of July: "The glorious translation of St. Oswald king and of St. Idaberga virgin." Moreover, whence Molanus and others gathered those various announcements of theirs, I do not examine at length; this is certain, that the Saint was unknown outside Belgium, and was inserted even into the English Martyrology itself from no other source than the monuments of Bergues. But her most ancient commemoration, which I at least know of, is that which is marked in our manuscript Florarium of the Saints on this day, in this manner: "Likewise St. Lewinna, virgin martyr, who, having taken the chalice of the passion, entered the bridal chamber of Christ her spouse."

In which I only wonder at this, that not a word is added concerning the translation to Bergues, whence the whole Life, such as it is, and the Belgic cultus took their beginning.

[7] It pleased Saussay to treat of her more than once, and indeed in different phrasing: especially by Saussay, namely on the 24th of July, and on the 5th of August; but most badly in the Supplement of the 22nd of July. Thus, therefore, he has in the first place: "At Bergues, under the diocese of Ypres, in the monastery of St. Winoc, the reception of the venerable body of the blessed Lewina, virgin and martyr, crowned with the laurel in England: of whom very many bones were translated from England together with the relics of St. Oswald king and martyr, and also of the virgin Itisberga. So many marks of divine power, after her deposition in that monastery, shone forth here, that concerning them Drogo, the Morinian prelate, composed a proper little book." A little better on the 5th of August: "Likewise at Bergues among the Morini, the coming and reception of St. Lewinna, virgin martyr; whose most sacred body, brought from the monastery of St. Andrew of the port of Zeaford in England by Balger the monk of Bergues to the monastery of Bergues itself, and carried around through the villages and castles of Flanders before its deposition, shining with miracles, bestowed the longed-for cure upon all the afflicted who devoutly implored the help of the blessed athlete of Christ: as Drogo, bishop of the Morini, clearly narrates in that little book which he composed concerning the miracles of the most blessed Virgin."

[8] an unskilled author mingling many things. Saussay errs in that he asserts that the bones of this our St. Lewinna were translated from England together with the relics of St. Oswald, etc.; for these, though by the care indeed of the same monk Balger, are said to have arrived at Bergues from Britain a full twenty years earlier. But that he writes the author of the little book to be Drogo bishop of the Morini, he must have taken from Meyer, Molanus, or some other of the same opinion. Concerning the Drogos we disputed of old, namely in §2 of the Commentary on the Acts of St. Godeleva on the 6th of July, where we distinguished the author of those Acts from Drogo the bishop and from this monk of Bergues, the latter most expressly asserting, as cited above in number 39, that he wrote that history, namely of the translation of St. Lewinna, while Drogo bishop of Thérouanne was still living. But these errors are pardonable in Saussay; not so what he trifled about in his Supplement to the 22nd of July, page 1148, when he turned square into round: "At Bergen, or Mons in Brabant, where the Somme flows into the Scheldt, the festivity of Saint Lewinna, virgin martyr: whose most sacred relics were once buried there together with the precious remains of Oswald the king and of Saint Idalberga." Much confusion, as you see, and not a few other ambiguities; just as also the announcement of Castellanus on the 22nd of this month, thus, I think, to be rendered into Latin: "At Zenor, in the region of Penwith, in Cornwall of England," etc. But to smoothing over these and other things as best we can, the following paragraph will serve.

§ II. Elucidation of the doubtful feasts.

Doubts being proposed to the Most Reverend Abbot of Bergues, That many things, I say, entangled and uncertain occur in the foregoing, is exceedingly manifest; to explaining and elucidating which as best I might, that I might procure some light, no other shorter nor safer way seemed than recourse to the abbey of Winoc-Bergues itself and to the very Most Reverend Abbot of the place, to whom, since I was unknown, this opportunely remained, that I should prepare a favorable access by the help and patronage of the Most Illustrious and Most Reverend Lord Jean-Baptiste de Smet, bishop of Ypres, an outstanding and singular Patron of our work and of its Writers. Nor did it turn out otherwise than I had hoped: the Most Illustrious one himself deigned to propose my doubts to the Most Reverend Dom Ryckewaert, the most worthy Abbot of St. Winoc, from whose most courteous replies, given on the 17th of January 1726, some things can here be cleared away and set forth a little more clearly, although I confess that not all things were suggested, nor perhaps could be suggested, which might altogether suffice for a full discussion and understanding of the various festivities mentioned by the Martyrologists. The whole matter will be plain from the solution of the proposed doubts received thence.

[10] concerning the Saint's various festivities, Let it be said in passing that I had almost supposed that Saint Lewinna was to be reckoned among the chief patrons of the monastery of Bergues; but the Most Reverend one replied that the sole patrons, of the monastery, I think, and the church, are acknowledged to be Saints Martin and Winoc. But the chief question turned upon the festivities of the holy Virgin, as I already intimated, whose diversity it had not hitherto been easy even to conjecture, nor even now am I able sufficiently distinctly to understand. I had therefore asked that it be exactly and accurately indicated on what days the people of Bergues chiefly venerated St. Lewinna, under what titles, with what rite. And a little more expressly on what day now especially her feast or Natalis is kept, or was once celebrated; whether on the 22nd of July mentioned by Molanus, or on the 24th, or on another day: but on what day properly her Natalis is to be observed. And that I did not know whence Molanus had drawn that her festivity is deferred on account of the concurrence of St. Mary Magdalene. Likewise on what day the translation of the Saint is celebrated, and on what day it is truly thought to have happened; for several translations, or elevations, or exaltations, could, for unknown causes, have been made.

[11] To all these the Most Reverend one replies in few words: the solutions not altogether adequate, that the translation of the holy Virgin is kept on the 24th of July with a double rite of the second class. "But that there was only one translation made from England into Flanders is agreed," he says, "namely in the year 1058, in the third indiction, on the sixth feria. In another old manuscript also I found the following: 'This translation was accomplished on the sixth of the Kalends of July, on the sixth feria, in the year one thousand fifty-eight from the birth of Christ,' etc." Freely and gladly I assent; but even from this it most plainly appears that I conjectured rightly enough above, that the translation was made neither on the 22nd nor the 24th of July, but most truly on the 26th of June, whence it follows that the true day itself of the translation from England into Flanders is not kept by the people of Bergues, so that the origin of today's festivity must be sought from some later translation or exaltation, and that it can perhaps be said to be that by which the sacred relics were deposited in the church after the most celebrated carrying through the maritime parts of Flanders, illustrated by that vast multitude of miracles which we shall give described below. This indeed, if anything in Drogo is certain, is most certain of all, that the translation from England into Flanders did not happen on the 24th of July, on which day it is now observed by the people of Bergues.

[12] Let the Most Reverend one pardon me, if I am compelled to think otherwise than he himself judges: additions are made; either I am vehemently mistaken, or most true is the note of the translation which indicates the 6th of the Kalends of July, or the 26th of June, not the 16th as others have wrongly written, much less the 22nd or 24th of July. But that the people of Bergues keep this as festive on the 24th of July, I would judge to have happened from this, that since Drogo above in number 3 asserts the holy Virgin to have set out into the divine council and assembly of the Saints on the 8th of the Kalends of August, or the 25th of July; but that day is impeded by the more ancient solemnity of St. James the apostle, they took up the feast of their own holy guest to be celebrated on the day before, on which, since they had nothing concerning her life or deeds which they might recite, some lessons were perhaps most probably formed from the very history of the translation, whence without doubt some tradition prevailed in the monastery, that the translation of St. Lewinna was made on that day. So it may be surmised, as long as more certain things are not adduced, whence the whole matter may be more clearly defined. Mabillon thinks otherwise, placing the coming on the Nones of August, but the translation almost a whole year after her sacred body had been brought from England, namely on the 26th of June. Equally roundly he holds the day of the deposition to be the 22nd of July, which is to beg the question. Now let us dispatch the remaining doubts.

[13] I had asked besides whether they confounded the coming of St. Lewinna with the coming of the relics of St. Oswald king and martyr and of St. Idaberga virgin. which neither from elsewhere, These the Most Reverend one explains a little more fully, in these words: "From the Annals of our abbey it is certain that the translation of the bodies of the holy Oswald and Idaberga was other than the translation of St. Lewinna, for I find written in them: 'In the year of Christ 1042, among the monks of St. Winoc of Bergues flourished Balger the ascetic, a most religious man, and burning most greatly with love of the Saints, to whose happy fellowship he wholly aspired,' etc. For that reason, since he knew that England abounded with pledges of this kind, it did not irk him to cross the sea thither more than once, and to insinuate himself into the tenderer friendship of Edward king of the English, whom he knew to be endowed with the gift of prophesying, and that his touch was a most present cure for the evil of scrofula: in turn also Edward held in much esteem in Balger a great candor of soul, and an outstanding ardor toward the Saints; whence, when he urgently demanded that power be given him of carrying off some bodies of the heavenly ones to his own people at Winoc, he dared even to inscribe king Oswald first in a suppliant petition, since nevertheless by the illustrious marks of miracles he greatly bound the minds of the Britons to himself.

[14] can be exactly resolved. Nonetheless, by his pious importunity he prevailed, and at the same time obtained the body of a companion, St. Idaberga the virgin, whose cultus also flourished not a little in England. Loaded, or rather honored, with this welcome burden, and Drogo, our prelate of the Morini, being informed, he presented his people of Winoc with a gift not otherwise more welcome, not without a more festive pomp of translation, and unusual dancing of the city: whence among the memorials of the Martyrs it is read yearly by the people of Bergues on the 12th of the Kalends of July: 'The glorious translation of St. Oswald king and martyr, and of St. Idaberga virgin, with a double rite of the second class.'" Thus far that writer, says the Most Reverend one, with an asterisk appended to "our Drogo," carefully observing that the "our" does not qualify "Drogo," but "prelate," whence without doubt arose the error, now more than once refuted, which by the interposition of a single comma could have been forestalled. The same Most Reverend one notes: "But now we celebrate the translation of those (SS. Oswald and Idaberga) separately, which I judge to have been introduced about three hundred years ago. The feast of the translation of St. Oswald is kept on the 20th of June (and thus on the 12th of the Kalends of July), but that of St. Idaberga on the 23rd of the same, with the aforesaid rite: but that our fathers kept other feasts can by no means be proved."

[15] At length to the final reply But of these things enough in this place; the rest concerning St. Oswald will be discussed on the 5th of August, on which day he is marked in the Roman Martyrology; we return to our St. Lewinna. The last questions were reduced to the present veneration of the Saint; whether there existed in the church any chapel of hers, an altar, or a picture? What relics survived, and in what honor they were held? Hear the answer: "No chapel under her name now exists in the church; that there was once one, is established only by tradition. An altar dedicated to SS. Oswald and Idaberga is still had. A picture of St. Lewinna survives nowhere, except in a manuscript codex where she is represented painted in the Benedictine habit. As to the relics: In the year 1558 the bodies of the holy Oswald, Idaberga, and Lewinna, and whatever was precious in our church, were given to the fire and consumed under Jerome de Grimberghe our abbot; nevertheless in a silk purse there is still had a part of the bones of St. Lewinna with a schedule, which was once given to the people to kiss,

being at that time enclosed in a silver reliquary. But since this was opened, and the part of the bones laid bare, it is today not exposed, until it be exhibited to the Most Illustrious Bishop praised above."

[16] All these things being received and explained as best I could, since I saw that many entangled matters still remained, the chief knots are unraveled. I thought I must have recourse again to the Most Reverend Lord Abbot, by whom, being kindly heard, I at last received that reply, in which one may acquiesce. Thus he wrote back on the 14th of May 1726: "I have received your letter, and I am compelled to confess that reply most just; but Your Reverence will easily excuse me when you will see that which was erroneous in the preceding, corrected and elucidated. A most ancient manuscript codex, whose title is The Customs of the Abbey of St. Winoc, I found among the monuments of the same. From it I judge that Wallon-Cappel wrote back to Molanus. The said codex contains, in folio and on parchment, all the Offices, both proper and common, accustomed to be celebrated among us; but it has nothing at length; it indicates only two or three words of each psalm, hymn, antiphon, lesson, etc., referring for the rest to another singular Breviary, which now exists nowhere. From it it is certain and undoubted that the people of Winoc at that time celebrated the translation of St. Lewinna on the 16th of June with a double rite, but her feast on the 24th of July with an octave: likewise the feasts of St. Idaberga on the 21st of May, and of St. Oswald on the 5th of August were kept with octaves; and finally the translation on the 20th of June with a double rite. Why my predecessors changed these things, I know not: certainly, as of old, I will take care that they be observed hereafter." Now receive the rest pertaining to the cultus, and then to the translation and its history.

§ III. Eulogies, the illustrations of Alford, and an analysis of the history of the translation.

Thus Molanus writes in his Natales on this day: "In England, the passion of St. Lewinna the virgin: who was translated to Bergues in Flanders. Molanus's eulogy in the Natales, For when in the year 1038 the relics of Oswald king and martyr, and of Idaberga the virgin, had been brought to Bergues, by Balger the monk of Bergues, who was most well-known to the king and queen of the English, wishing after twenty years to visit them, by means of a north wind, he was carried into the port of Zeaford: from a neighboring monastery of which place, which is called St. Andrew's, he took away by theft the body of St. Lewinna, yet not without the evident will of God and of the Saint. And presently the monks of St. Winoc carried the body of the holy Martyr, brought to them, around through the villages and castles of maritime Flanders. On which journey God wrought very many miracles in honor of the holy Virgin, which in those days Drogo bishop of the Morini recorded. But the little charter, joined to the relics, sealed with three whole seals, contained the following: 'Here lies the body of the illustrious virgin Lewinna, who, adorned with many virtues, flourished under the king of the English, Eubert, who afterward, in the time of the same king, ended her life by martyrdom, while the archbishop Theodore was living. Whence, after the courses of many times, God revealing it, her body was elevated from the earth by the prelate Edelin [*], a great multitude of peoples standing by, and thus with worthy honor was placed within the monastery.' Her Natalis falls on the day of St. Magdalene, but is transposed to the 24th of July. Her Coming is noted on the Nones of August: the translation on the 6th of the Kalends of July. The people of Winoc had the whole body, namely the head and the other members, whose testimony they left in writing, the abbot and all the brothers, by the subscription of their names, in the year 1522; but through the French wars they retained nothing of Idaberga, only a very small part of Oswald's bones, and one rib of Lewinna."

[18] it is more concisely presented by Miraeus: These same things he had embraced in fewer words in the Little Index, cited above by us, whose remainder it would be superfluous to refer here. Nor does the brief speech of Miraeus in the Belgic Fasti much differ from these, which, since I see it recited by Alford, it seemed good here also to describe it. Here, then, are his words: "Levinna or Lewina, an English virgin, flourished under Eubert king of the English, and suffered martyrdom in the times of St. Theodore, the seventh archbishop of Canterbury, who died in the year 690. She was elevated from the earth by the prelate Edelin, and at length translated to Bergues-St.-Winoc, which is a town of Flanders, together with the relics of St. Oswald king and martyr, and of St. Itisberga virgin." He errs when he joins this translation of our Saint with that earlier one, which is a full four lustra later than it, namely in the opinion of those who hold that translation to have been made in the year 1038, against which we just now reported from the cited Annals of Winoc-Bergues. Miraeus continues: "Concerning the miracles of St. Levinna there exists a book of Drogo bishop of the Morini."

[19] they err with Meyer in citing the Morinian bishop. You see Drogo bishop of the Morini recurring everywhere, as the writer of the history of the translation, which I see was persuaded to Meyer also, whose text, as already cited and older, should have been referred to in the first place. But there is here no loss of priority; thus he himself, in his Annals of Flanders, begins the year 1058: "Baldwin, bishop of Noyon, in the monastery of Ghent translated the body of St. Bavo. And Balger the monk of Bergues brought from the monastery of St. Andrew in England, near the port of Zeaford, the body of St. Leuvinna the martyr, to the monastery of Bergues. That virgin, I read, flourished in sanctity in England under Eilbert the king and Theodore the archbishop, and ended her life by sacred martyrdom. At the same time the monks of Bergues carried the body of St. Leuvinna around through the villages and castles of Flanders, on which journey God wrought very many miracles to the honor of the Virgin, which Drogo, in those days bishop of the Morini, committed to letters and transmitted to posterity, from which I have not thought it foreign to append some here." These things are handed down below from the source itself; now receive a few illustrations of our Alford.

[20] Aids sought from the English What I said just now, that the knowledge of our St. Lewinna, whatever of it flowed out beyond Belgium, ought to be referred as chiefly received from the monuments of Bergues; that also which is expressed in Wilson's English Martyrology; the praised Alford also will teach in his Annals of the English Church; sufficiently intimating that he found nothing of great moment concerning that Saint which he did not take from those same sources, namely the Martyrologies cited above and from the Fasti of Miraeus, to such a degree that he too acknowledged Drogo bishop of the Morini as the author of the history of the Bergues translation, which I consider now abundantly refuted. That the matter was somewhat illustrated by him, and also adapted as best he could to his own times, I freely and gladly confess, so that therefore it should not irk me to transcribe his observations, by which to the more verbose and sometimes more obscure narration of Drogo the monk there accrues just so much clarity as through these shadows both from him and from elsewhere it will be permitted to procure, which in the Benedictine Acts, a little more negligently rendered, is manifest to one inspecting the edition itself. Let us hear Alford.

[21] He first makes mention of her under the year of Christ 687, in number 21, which our Alford supplied, whence I will pluck only those things which he himself of his own added, by way of commentary, to the things already said; thus he begins: "There is also placed in this year the passion of St. Lewina the virgin, who, British by race, is read in our Martyrology on the 21st of July to have been slain by some infidel Saxon, in this island, out of hatred of the faith." I think these things are said from a most probable conjecture, since at that time there were scarcely other heathens who would slay the Virgin out of hatred of the faith. "She suffered among the South Saxons, whom Wilfrid had lately converted to the faith: and was buried in the Sussex country, at Seaford, not far from the town of Lewes, whence perhaps she was called Lewina; unless you prefer that the town was named from this Virgin. When the Danes were vexing this island, and, after the manner of the Calvinists, were raging against the sepulchres of the Saints, the body of the Virgin was carried off and translated outside the island." The rest which are subjoined I have either already sufficiently explained, or refuted as it deserved. Concerning the occasion on which the relics were carried off, I would not contend with Alford; from whom I also receive this light, that that Eubert king of the English, plainly unknown to me, ought to be understood as Egbert, father of Alfrid, king of the Northumbrians, who properly were called Angles.

[22] Concerning the translation of the sacred body into Flanders the same Alford speaks professedly under the year marked by Drogo, 1058, the monuments of Bergues showing the way. and cites the authors of Belgic affairs from Drogo bishop of the Morini, a man of this century. Concerning the relics he further adds: "Those, therefore, when after the custom of the churches they are carried forth with solemn rite, began to grow famous with miracles, and to repay benefits for the new lodging. The Magdeburgians noted this, although they are angry at all miracles, and say: 'When the body of Lewinna the virgin, in the year one thousand fifty-eight, was carried around through the villages and castles of maritime Flanders, the paralytic, deaf, lame, and those held by other diseases were suddenly healed. Two wax candles likewise, extinguished by the wind, when they are brought to the bones, were kindled by their power. James Meyer, from the writings of Drogo, at that time bishop of the Morini.'" To whom, without doubt an eyewitness, credence is to be given. The Belgians have preserved a grateful memory of this matter, and preserve it even now, as handed down by an eyewitness, an upright man and therefore worthy of faith, although he was not bishop of the Morini, but a monk of Bergues, concerning whom and his work a few things here remain to be inquired into and set forth.

[23] The eulogy of Balger, the author of the translation, or of the pious theft, we have already given abundantly from the Annals of the people of Bergues; The history of the translation made by Balger, concerning him the discourse there recurs under the year 1058: "Our Balger, by the good leave of his abbot Rumold, who likewise excelled with great zeal, industry, and virtues, again committed himself to the sea, etc., and the bones of St. Lewinna, not without a particular and admirable mercy of God, in the same year brought to Bergues." Concerning the narration of the affair, or concerning the history of Drogo, this the Most Reverend one taught me: "A manuscript codex containing the Life of St. Winoc and the translation of the holy Oswald king, of St. Idaberga virgin, and of St. Lewinna virgin and martyr, still exists in our abbey, a copy of which, transcribed by Antonio Olivario in the year of the Lord 1629 (which, corrected now by me, agrees with the original), I transmit, which I earnestly desire to be returned to us." The request was satisfied; for, the codex being seen, I soon observed that all things agreed to the letter with two transcripts, taken thence, or rather from a more ancient codex, which had long been in our keeping, except that the whole matter was published in the eleventh Benedictine century, part 2, from page 112, with which have been collated the things here published.

[24] was described by Drogo the monk, Concerning Drogo himself, the narrator of the translation of St. Lewinna, this is especially to be observed, that his name, confounded with others, gave occasion to an ambiguous disquisition, which, since I already long ago on the 6th of July, as was also indicated above, abundantly explained in the Commentary on the Acts of St. Godeleva patroness of Ghistelles, and distinguished this Drogo from the synonymous bishop of the Morini and from another of St. Andrew's near Bruges, a monk, nothing now remains, but that to this Drogo of Winoc-Bergues again his own

defender be restored, namely those things which are described in the aforesaid codex in this order, so that in the transcript transmitted to us, in quarto form, in a sufficiently minute hand, the things pertaining to St. Oswald fill the first 29 pages, but the history of Lewinna thirty-eight pages; while the Life of St. Winoc, adorned toward the end with various digressions, extends to a hundred faces, to be of use when we shall have come to the month of November. But concerning the other deeds or virtues of that Drogo we know nothing handed down to memory. That he was not unskilled in Latin speech for that century, the history itself will teach, in which you may sometimes miss clarity, more often a more concise diction.

[25] which is presented in full and explained. But that the writing of Drogo himself survives today at Bergues, after so many devastations and ruins, I would not dare to think, whatever the transcriber Olivario may seem to wish to intimate: an ancient codex, which supplies the place of the autograph, I would readily admit; but however that may be, it is enough for me that the whole genuine history of Drogo is still found surviving, which, drawn out on a thread scarcely interrupted, and thus rather confused, we have not neglected to divide into chapters and numbers after our manner, nor to annotate here and there those things which seemed to need explanation; and among these, that in the codex transmitted here some things are in a manner distributed into lessons; whether for the use of the choir, I have not ascertained; nor indeed does it much matter, provided the whole history is faithfully represented, together with the somewhat verbose prologue. Drogo would have deserved excellently of his readers, if he had set forth his matter a little more clearly and distinctly, by accurately distinguishing the very places, which certainly ought to have been most well known to him, where nevertheless from number 26 to number 35 he so involves everything, as if he were speaking not of the neighboring shore of Flanders but of some unknown and far-off region, as I shall presently cause you plainly to perceive.

[*] Otherwise Edelnio.

Year 1058.

THE HISTORY OF THE TRANSLATION

From England into the Monastery of Bergues,

BY THE AUTHOR DROGO, A CONTEMPORARY MONK OF THE SAME PLACE.

From the Bergues Ms. collated with the edition of Mabillon.

Lewinna, virgin martyr, English, at Bergues-Saint-Winoc in Belgium (St.)

BHL Number: 4902

By Drogo, from the manuscript.

EPISTLE

Of Drogo to the venerable Abbot Rumold.

To the Lord and venerable Abbot Rumold, the sinner Drogo, presbyter and monk, wishes the eternal gift of the glory of Him who dwells by nature.

The exhibition of true love shows its power to such a degree that if anyone at another's exhortation undertakes an arduous thing, and one heavy to his sight, it may seem easy to do by undertaking or beginning it, and by little and little, in carrying it out, be held not only easy, but even more and more daily delightful. This very thing, my venerable Father, which I say, I have proved in myself, when at your bidding, and by the frequent exhortation of my brethren, I undertook a heavy thing and too difficult for me, that is, that I might leave in writing to posterity how the holy bones of the venerable virgin and martyr Leuwinna were brought from England into Flanders—since I did not seem to myself so learned, nor sufficiently fit for composing it, and on that account yielding, and re-considering with myself about these things, when as it were I measured myself, it seemed to me a thing worthy to be done, that I should leave this work to be elucidated by wiser men.

[2] But while I was reckoning these things with myself, such a thought came into my mind, which, wiping away all controversy, drove that very wavering mind to begin the work. For if someone wiser than I should undertake that work, and labor in it, he would bear the reward and perhaps a good thing from the best Creator; but I would be without share of this, nay even would pay penalties for the hidden talent. To this indeed there is a second thing, that after some interval of time I feared for myself, lest the coming of the Virgin, disposed by the highest Artificer, should be given over to oblivion, and lest by the same I should be arraigned as guilty of this crime. These two things, therefore, first drove me, after your commands, best Father; then the sweet charity in Christ of my brethren persuaded me to bring into the midst the translation of the same Virgin, according to my power, according to that which was true, and according to that which I myself learned by hearing from many—not only from our brother, adjured by me very often, by whose help the sequence and sum of that very translation was accomplished; but indeed from others who were present, as more truly I could inquire.

[3] But if anyone believes it falsely composed and fictitious, concerning this we set God the true Judge over that unsound mind, who appoints the reward of faith, he submits it to the abbot's judgment. and deservedly renders the penalty to unbelief. But you, most blessed Father, whom the depth of letters imbues to the full, and the firmness of divine doctrine directs, I admonish that for a while you lend to our work your ears, zeal, and attention, all other things being omitted which may be to you at this present time of exercise, and wherever they are dissonant with the grammatical art, that you correct them, and that the less clear things may shine by your amplification, and that the superfluous be removed, lest they hinder the prudent reader.

ANNOTATIONS.

PROLOGUE.

Among the various pursuits of mortals, Every mortal is agitated by care in diverse pursuits, and, a labor being undertaken, or some beginning of things being commenced, strives that the undertaken pursuit which he has had may be held ratified to his will. For the greatest part of these is led by this false opinion, that it seeks for itself that good which it shall have seen to be most necessary for its own use. For this one joins himself to secular philosophy, that he may be honored by those like himself: and indeed more studies this praise of the world than what he owes to the voice of the grace of virtue. For his life demonstrates to what vice a man, as a servant bound, may serve. But he hastens with firm steps to direct himself and his deeds along the way of true philosophy, who by the least act of his boasting compares himself to anyone. But the guardian of himself, despising himself, approves all others, and cultivates each neighbor as his own necessary one, nay even grows by the betterment of the love of God and neighbor. This one, therefore, we have set before all the pursuits of mortals: which, because they are indeed many and various, we defer to enumerate; although at the beginning of our discourse we touched upon these very things summarily. But for this cause we thought it a thing worthy to be done, lest it should bring tedium to the good and knowing reader: and then lest the meaning should cry out against a wandering discourse.

[5] the care of chastity to be preferred, But truly such a one in this world ought to be imitated, and his best intention and pursuit to be praised: his death also, which is held precious in the sight of the Lord, and equally his bones, wherever they may be, to be venerated by honoring them. Which also, while they are venerated by mortals, Almighty God is honored in them, since it was for Him he served as a soldier, nay to whose mercy in soldiering he gave himself. By the privilege of this soldiering, therefore, each sex devoted the cleanness of mind and body, and of virginal chastity: knowing indeed that it lived to God much better, if it had chosen to study that same chastity. This way of chastity, therefore, after the resurrection of the Lord, the Apostles first chose to follow, and showed this excellent doctrine both by teaching and by morals; they wished for themselves rather the death of the body than that they should be compelled to violate the faith of the purpose once undertaken. Of whose glorious victory it is not necessary to say much, since they are already published throughout the whole world. After these witnesses [*] of Christ, by testifying the truth amid the victory of a glorious death, they were found worthy of this, that a double glory should receive those whom the truth also distinguished with virginity: for with these the whole world burns, and is fragrant equally with their deeds and examples.

[6] Wherefore we must forbear, lest it be a tedium to any prudent one at the hearing. the fortitude of the confessors, Hither, hither let the fortitude of the Confessors come, hither let their praised cleanness of mind and body approach: whose constancy, the longer it was, so much the more copious was their crown of glory found before God. Their life is held by example to all good men, and, as in a mirror, wherewith each ought to correct his own life, deeds, morals, one marvels. To this is added, that the torment of martyrdom is ended in one day, with three, or even in a short time: but the approach of the enemy tempting the servants of God, and his manifold craft equally, increases through so many days, so many months, nay even through many spaces of years: not day nor night shuts out him lying in wait against them. If indeed they have escaped the contrivances and cunning of such great frauds, or the invisible deceits, they impute this very thing to the gift of the grace of God, that they stood. But let the mind of the Virgins follow, by their strength, a brave constancy, a firmness even beyond what their strength affords, hard and persevering; who, conquering the world with a fragile sex, blooming with the color of the body and also with the beauty of the soul, devoted cleanness, faith, and the privilege of chastity to God, and, with Him aiding, overcame the world and the enemy of cleanness.

[7] Nor indeed did this befall them undeservedly: for He Himself fought with them, the combats and victories of the martyrs. who conferred both the first seed of the war and also the end of the victory. Thus, thus did the multitude of virgins and continent ones prefer to serve the author of chastity than to follow the foulness of the flesh, and than to follow its concupiscence. Thus to give themselves over to the law, right, and submission of the divine mind, and to keep virginal love both in mind and also in body. Of these one was the holy Lewinna, virgin and martyr of celebrated memory, preserver of virginity, lover of chastity. Of whose life or martyrdom very little is known to us in our time, either on account of the negligence of writers, or because also what was written has perished. But how her most holy bones were brought from the land of the English into Flanders, and honorably re-placed in the place which is called Bergues, we shall not be silent, because we have learned that it was done by the providence of the Lord and by His will: this indeed the first little book will contain, but the second will declare the miracles which, on account of her merits, the Almighty Lord deigned to do. But now the time seems fitting that we should begin the beginning of our discourse.

ANNOTATIONS.

BOOK ONE.

CHAPTER I.

Balger, driven by an adverse storm into an unknown port of England, finds the body of St. Lewinna.

Balger the monk, seeking Canterbury, It came into the mind of a certain monk, either by the providence of God, which provides and disposes all things, or that he might gladden his spiritual brethren by the return of his homecoming, to prepare his journey to England, because he was there known to the king, the queen, and likewise to several princes of that country. When this was sufficiently determined by him, all things being arranged, Balger sought the sea: for this indeed was the name of that monk. Therefore he entered the sea, and was driven by the East wind. And this claimed the ship for itself, until it approached the port which is called Dover. For the monk's will was to put in at this port: but the rest wished chiefly to seek another port, for the sake of the merchandise which they were carrying in the ship. But truly the North wind claimed the sails and waves for itself, and held the tenor of its blast the whole day, and also the following night, but on the second day. But the sailors, skilled in the sea, when night came, lest they should run upon some dangerous rocks, or even places, cast the anchor. Which, clinging with its hook to the sand, held the course of the ship in its manner, and until it grew light, the ship stood in the same place.

[9] driven by contrary winds elsewhere, When, indeed, at the coming of the day they exhort themselves, they spread the sails, they hold the begun journey. When, lo, there approached them the port whose name, because it is barbarous, we pass over, which they desired to enter, but they feared the force of the sea, and also the shallows. But the wind, which a little before, pressing from behind, was more moderate, now from the side assailed the ship and the ship's rigging. In vain, therefore, they fail in the undertaken labor. They knew not what to do, unless they held their journey whither the wind and waves called. Again they fly with sails, willing or unwilling they are driven by wind and waves, and, lest heavier things should come upon them, driven by fear they pray to God. They pass over two ports, and a third also with peril to the ship and to themselves, which also they would have wished to put into, had they not feared that shipwreck would befall them. But one knowing the places, namely the master of the ship, comforted the rest who feared for themselves, and were making some of a better mind to fear; and admonished them to have confidence in so great a crisis of affairs. "Two ports," said he, "not far from this place I certainly know, into which we shall be able to put: if the first not at all, the next will lie open to our will, God helping."

[10] Meanwhile the ship is carried by its own rigging, is led by the working of the North-West winds. and puts in at the port of Seaford. O how all things lie open to their wish, to these mortals alone who have faith! Behold, the port which had before been foretold approaches; here the monk bade all pray to God. "That we may be able," said he, "to have the port of our safety, let us in common ask Almighty God." The prayer scarcely completed, wonderful to say, suddenly with full sails they enter the port, which, with all sails lowered, they had despaired of entering. But that same port is called Seaford: let it not seem strange to anyone that I describe the name of this port, the others above named being passed over: for there is a necessary cause, as will be shown in what follows. But the etymology of the name is fitting: for Sevordt, said in the Teutonic tongue, in Latin speech is called "the ford of the sea." And in truth a ford: for it was a ford to those coming to the longed-for shore. That I may speak to those who do not know, the entrance of that port is so narrow that scarcely can two keels, with joined side, enter it. On this side and on that, two crags erect toward heaven let down a sloping ridge, by which every wave is broken, when with Aeolian rage, the strait being troubled, it is raised up. There no anchor binds the sterns, no cable holds back the swaying ships, but of themselves alone, content to stand, they by no means fear the East wind, nor the North, nor the South-West.

[11] Here the sailors, weary of affairs, refresh their bodies, and, glad, exult that they have escaped so many and so great dangers. Being about to celebrate Mass at Easter, But after the feasts of so great a joy night rushes on, and involves together the sky, the lands, and the seas. They go to sleep. When slumber occupies the weary limbs of all. But when morning came, the monk first began to explore whether some church were nearby, where he might celebrate the divine mysteries. For it was the day of the Lord's resurrection, and he anxiously took care lest he should be without share of the mysteries of our redemption on so great a day. He perceives, therefore, from afar a monastery, separated by nearly three leagues from that port. Whence he is made very glad, and, taking only one companion, sets about to hasten his journey. But now placed almost in the middle of the way, a sudden faintness, as it were, and a horror of mind invaded him, which the pallor of his face betrays. When, lest he should fall to the earth, he quickly sat down upon a rock. Here the companion, seeing him altered by pallor, "What is the matter with you?" said he. "Why is your color so suddenly changed?" "I know not what is the matter with me," said he: "but it seems to me as though I am wholly bathed in cold water." And, recovering his strength, "How swiftly," said he, "let us hasten. Let us go to this monastery."

[12] Meanwhile, while he exhorts his companion, they look back, and together see a certain man coming to meet them, he goes on to the far-distant monastery of St. Andrew, adorned with grey hair, as he seemed grave, an old man, but with age also a green old age. And the monk first said, "Ho there, tell me who ask you the truth: whose is this monastery, what relics are held there, or in whose honor it is established as dedicated." To this he answered: "You see the monastery of St. Andrew, in whose honor indeed it is held dedicated. The holy Lewinna also, virgin and martyr, there rests in body. Of how great worth she is, and of what merit, the heavenly power through her shows every day. You have the matter of your inquiry. Do you wish to say anything else?" "No," said he. "Farewell," said he: and saying this, he hastens to complete his begun journey. But they proceed whither they had begun.

[13] where he understands St. Lewinna to be venerated, They came to the monastery. They adore God, they celebrate Masses. After the divine work was fulfilled, they intently go around with their eyes over all things of that church, marvel at certain wonderful things, and venerate these to the honor of God, and also to the proclamation of the holy virgin of God and martyr Lewinna. For among other things they saw sheets of parchment affixed to the wall, and the miracles which the Almighty Lord had done through His Saint described in them. And because they were written in English, as is the custom among them, they by no means could be read by them. For these things, therefore, to be shown to them, they call the presbyter of this church, and inquire what that is, of what signification it is. "The miracles of this holy Virgin," said he, "are here noted, which the Almighty God wrought by her merits, and cannot be hidden from posterity, and that these very things may remain to the honor and veneration of us [*] peoples."

[14] whose miracles are narrated to them; Then indeed he made manifest each single one. "This one for a long time lacked the light of his eyes, and at the same time long needed the help of a guide. In this place to this wretched one bodily light shone divinely. Another, dissolved by paralysis, was brought hither by the hands of others, and soon returned home on foot, sound. Another, with contracted sinews, crept hither in whatever way he could, but exulted that he had received back entire health. When here also came a lame man, he was restored to manifest health. What more? By whatever disease, by whatever infirmity, though incurable, he might be held, whoever came hither, was straightway rendered sound and strong." Therefore the mind of the brother, kindled over these things, burned to take for himself some of the relics from the holy body of the Virgin. For this reason, namely, he leads the presbyter apart by the hand, whom he also thus addressed: "Take what you wish," said he, "from me, and give me relics from so great a Virgin, either a bone, or some such thing, which may be to the honor of our place."

[15] but begs the relics in vain. Then, moved in mind at his insolence, he answered: "For shame! Do you know what you say? Does it become a servant of God to wish this? Is it fitting to say, is it right to do? Although some fool would wish to admit that unlawful thing: should you, prudent, you provident, you a servant of God, delay to reject it? For he who seems such as you ought to speak no otherwise than rightly: but you seem to me another. For your words sound far from what they ought. For neither is he who uses so unlawful a speech more honest in life." At these words, therefore, he blushed, and repented of what he had begun, that he had asked such a thing of him. And making a circumlocution: "I care not for such a thing," said he, "I am other than you think: I spoke in jest, not in earnest. This one thing only I ask, that my request may avail with you, that while I stay here, it may be permitted me to celebrate Masses before her, and also here at times to be free for prayer." That one gave this one reply: "Both to you and to every well-disposed mortal the church there lies open, on your account its door shall by no means be closed."

[16] Thus, thus then our psalmist began there frequently to make melody to the eternal King, Inflamed the more with desire of them, and, making melody, to repeat, sometimes with sidelong eyes to look this way and that, at times to touch with his hand the little coffer in which the Saint of God was laid. While, therefore, he often did this, he found a way by which one could get to the holy bones. For iron nails held the shrine of those bones at one end by their art, some of which turned, were drawn out, and thus the little coffer at that end was opened. Which indeed when by chance he had done, he sees the bones wrapped in a red cloak. But, terrified by a sudden fear, he restored them to their place as they were before, withdrew, and went to pray. Therefore he passes the rest of the day in prayer, which, often repeating, he prayed that if God should permit him, and it should be the will of her whose bones were there venerated, He would grant him time, place, and counsel, how indeed it might be done, that they should be handled by him, carried away to a better place, where their honor should be greater, and worthily held for veneration, which in that same place, as it seemed, was neglected by all.

[17] He likewise passed the vigils of the night: but on the following day it happened he surveys all around. that he also remained alone, the sacristan saying to him that he should best guard the monastery and all other things, and that he wished to set out elsewhere, and hoped to tarry until evening. To this he answered: "Go, my friend, wherever you please, I shall be present, I shall keep guard as you, anxious, would keep it." Therefore he departed, and left all things under his good faith. When, therefore, having first got the occasion, and seeing that he had remained alone, and that all whatever was committed to his trust, trusting, he began; more boldly than usual he approached the little coffer, attempted to lift it. But as if it clung by the roots to the earth, it could not be moved, not be lifted, not be bent anywhere to the sides. He marvels indeed now that it is immovable, marvels that it is of so great weight, which could be handled and moved a little before.

When a sudden horror invaded him.

ANNOTATIONS.

CHAPTER II.

Prayers being applied in vain, that he might obtain a part, he secretly takes away the little coffer itself and has it carried to the ship.

Having often attempted in vain to move the little coffer, At length he returns to himself, he proceeds to pray, he begins to chant the psalter. And, the fourth hour of the day being passed, again he premeditates to do what he had begun. And, as he testified by oath, he wished to lift it, and could not indeed; he strove to wish to let it go, just as much. But because he was frustrated even in his first attempt, in the second he is driven by the disquiet of his mind to attempt, if perhaps in this way that very thing should succeed better to his will. But truly in vain he strives at it: what he should do, whither he should turn himself, he knew not. Therefore twice he attempted, but in this same thing profited nothing. At length he found the device of a new argument. He takes one thong, binds it around his neck, and places its ends upon the little coffer of the Saint of God. "Receive me," he said, "my venerable Virgin, as your perpetual servant; only suffer yourself to be moved, suffer yourself to be led away, suffer yourself to be carried to the height and veneration of a better honor of yours, and to the devotion of a fuller service."

[19] he at length lifts it, At these words, trembling and suppliant, he applied his hand, and straightway lifted the little coffer. Whence he rejoiced, and exulted in the Lord, and to these foregoing things added these: "Now, now I am able to lift you, I can take you, but indeed I fear lest after these things you be to me a disgrace, or to the destruction of my life, if I be found a wicked robber to have violated the little coffer, and to have seized the treasure of your body. Wherefore I pray you, I ask you, nay even I adjure you by the omnipotence of the holy Trinity, that if my faithful theft ought to be hidden, you come with me, but if not, in no way suffer yourself to be moved." After he had barked out such things, thinking it best to be done, he proceeded to pray, and strove to sing through the psalms which he had not yet finished. And when he was chanting the hundred and fiftieth psalm, saying this verse: Praise Him in the sound of the trumpet, praise Him on the psaltery and harp: suddenly, divinely, he fell into a slumber. When, lo, the holy virgin Lewinna appeared to him. "Arise," she said, "take me, take me, I say, have me as the companion of your journey."

[20] and being admonished in a vision, But he, awaking, and not well, inasmuch as he was drowsy with sleep, understanding the vision, thought that the sacristan was present, who had already departed, arguing him of the crime which he had conceived in mind. And running here and there through the church, and looking about on both sides, he sees no one, finds no mortal. Then so great an ardor of mind, and so great a desire, invaded him, that if he did not at once take her away, he would believe himself to go mad. First he prayed a little, approached, opened the little coffer, wrapped her in a small linen cloth, which for this purpose he had prepared. But indeed it seems to me right to insert here a thing worthy of memory. For when he first took her up, from the little coffer the cloak, where it was held most whole, was torn, and through the rent some smaller bones fell out. Grudging this mischance, he took up the falling ones, and restored them to the other bones; thrice he replaced them, thrice they fell, so that it might plainly be indicated what part of her body, namely of the relics, she wished to be held there, in the place where the palm of martyrdom ended her life, where the little body was committed to the earth.

[21] Wherefore he wrapped them in a new linen cloth, as was already said above, he carries it off and sends it to the ship. came to the lodging, placed her in one of his taverns. For the honor of this dwelling was held unworthy of so great a Virgin and Martyr, but this one, than which at that time none indeed could be fitter. But then, through his companion, he sent her to the ship. But he himself remained in the same place, that he might utterly remove the occasion of suspicion, and that what he did might be hidden, being free for prayer until, the sun setting, the evening star should rise, and night should claim its turns for itself. All living things rest on the lands, the sea, the woods. But in no way do the elements of the world rest. For suddenly with a crash the air thunders, driven by the winds, the falling woods give a crash, the seas swell with Aeolian rage, mortals are disquieted by the ruin of their roofs, fear lays low the humble peoples. The sailors of that ship, in which was the holy Lewinna, fear for themselves, and although they were girded by rocks and high crags, yet the very fear of the strait disquieted them: for they are pressed from above by rain, hail, winds.

[22] Driven, therefore, by so great a collision of things, they speak to one another: A storm having arisen, the sailors are terrified, for the knowing mind of man, and sometimes foreknowing, foresees the future, and, though with a cloudy sharpness of gaze, yet foreknows things to come: "We know not what holy things our monk sent hither, for that reason indeed this intemperance, and also this storm of the sky arises. What is to be done by us? We shall all perish by this very storm, in the midst of the sea, we shall be overwhelmed by the waves and tempests. What will happen in the midst of the sea, when in a safe place this wind is a terror to us? But if we tarry here long, and the wind is harsh and contrary, as it now is, that which was taken away will be sought, but here it will nowhere be found. And then also, if it is found, we shall be punished with our heads, and then indeed the ship and all our goods will be confiscated." One of them, a rude rustic, thus exhorting the others, said: "Let this tavern-basket go into the waves, let it be driven off further by the waves of the sea, lest it can be found anywhere." But another of sounder mind checked his insolence, and by words drove away the fear of all. "If that thing is worthy," said he, "holy and highest in religion, so much the more ought we to hope to be protected by its sanctity, to be saved by its dignity; and, more quickly, to have a favorable breeze, nay also a prosperous return to our homeland." By these words, therefore, their spirits were comforted, to hope from heaven the saving help of divine aid.

[23] But our faithful thief, nay even a good robber, but he himself is comforted by the Saint, passed the night in dreams, was constrained in mind, was tormented in spirit. For fear was choking his mind, weighing down his spirit, so that he could not even expand himself by consideration, nor measure his thoughts by any premeditation, but only, moving his lips, prayed for the help, solace, and aid of the holy Virgin. Therefore she took pity on his dread, heard his prayer, granted his petitions. For she was present, relieved his spirit, drove away his fear, comforted, consoled him. For a certain voice, as it were the voice of a woman, clear and slender, whereby it could easily be perceived from what person it had proceeded, suddenly was heard, clearly resounding, thundered: "Lay aside, if you please, lay aside," she said, "fear, hope, believe, trust; tomorrow there will be help from heaven. For in the early morning, according to your desire, you shall have, as you pray, a favorable breeze, you shall hold the watery way and the return to your homeland."

[24] and all things being calmed, O immense goodness! O highest piety of the Almighty, to be proclaimed, to be marveled at, equally indeed in the elect, whom before the origin of the world and of all creation He fore-chose, appointed to serve Him, and whom before all His time He determined to be enrolled in the soldiery of the celestial order. This one is comforted by her, that he may be able to believe this departure to please her. He is comforted lest he fear, whereby he may believe that this indeed of his deed pleases the holy Virgin. But soon so great a storm was calmed, the agility of the winds perished, the fear of the strait rested, the change of things kept its turns. Then the monk exhorted his companion to rest, and to yield to the time of night. "In the morning," said he, "returning to the shore, we shall give sails to the winds." But the night passing, and now the morning-star driving away the darkness, the clear face of the sky appeared, a prosperous breeze held the tenor of its blast, which very often invites sailors to the sea, and makes them penetrate the long spaces of the sea.

[25] they gladly set out from the port. Having therefore called his companion, the monk, now often mentioned, went back to the sea. Who, coming, found all ready to sail, now for a long time awaiting him, and expecting his arrival. Sails are given to the winds. As the keel is borne by the waves, on the right and left equally the ropes are stretched, the ship also is imperiously led by its helm. Now also the sailors sing the chant: now they exult with certain measures, now sport is carried on with words, now a dear taunt is thrown out. But when now, the middle of the day passing, they were still without food, one admonished the others: "Let us take food," said he, "the hour has now passed." Another answered him in turn: "Certainly we have nothing but loaves, and these indeed are now hard, and unfavorable to the teeth for eating. But there is a place abounding in fish, where let this monk go out of the ship, and buy as much as suffices us: but we shall skirt this bend of the curving shore, and afterward together shall await the arrival of him returning. For to him going out no one will do injury, and to another of us perchance an injury will be done; for everywhere there are men unjustly doing injury."

ANNOTATIONS.

CHAPTER III.

Having gone out of the ship, he vainly attempts to return; but after various wanderings, he happily recovers his treasure.

The monk obeys his counsel, goes out, buys fish, returns to the shore where he was awaited. Balger, going out of the ship to buy fish, But the vessel was far from the land. For it could not approach the shore. The sea is unfavorable in that place to deep-drawing ships, now deep, now shallow it is held by those approaching.

Wherefore he hires a skiff ^a for six coins, enters it, and begins to row against the wind and waves. But what nature renders difficult cannot easily yield to the effort of mortals. For, having struggled in vain against wind and waves, they return. But his companions, seeing this, give sails to the winds. And the monk, standing upon the shore and beholding this, becomes almost lifeless. He lamented, remaining behind, nay even wept, saying: "Now you depart, my pious Virgin, but I, wretched, remain behind. For I am wholly unworthy to go with you, to be with you, to serve you in the ship. Farewell, farewell, I say, farewell. Have a prosperous course of your voyage, and for me now remaining behind, as soon as I have sailed, obtain a port."

[27] And saying these things, he followed that very keel with his eyes so long, he cannot overtake it: until, looking, his gaze was frustrated. Unwillingly, therefore, he remains behind. But they, until evening compelled them to enter a port, sail secure from the threats of the sea, wind, and clouds. At length they come to a port, lower the sails, gladly enter, tend their wearied bodies. But they find certain fellow-countrymen companions, who had come hither for the sake of similar merchandise, and some things which they had brought with them, they sell, and some things which they may carry with them, they buy. But when they had recognized one another through the shadows of night, they mutually devote themselves to one another with the friendly service of duty. For this one addresses his most beloved friend, another greets his dear friend. Another kisses his kinsman, to those the gift of peace is offered. They pledge to one another the cups which they have, then a common supper is made for all. Thus they pass a sleepless night: but at daybreak, those who had come the day before gird themselves for departure, and exhort the men of the companion ship to sail with them.

[28] "We cannot," they say, "we have not yet prepared what we desire, meanwhile his goods are committed to another ship-master; since some of our merchandise still remains, which we shall sell, and some things we wish to buy for ourselves. Wherefore in no wise are we able to go with you." And they: "Let your voyage be done at your discretion. But do you know Balger the monk, our fellow-countryman, an inhabitant of our neighborhood?" "We know him very well, as do you." And they: "The goods of this man are held with us," they say; "but he follows on foot. We believe, we hope, that he will come hither. Who, when he shall have come, restore to him these his goods." Saying this indeed, they hand over all his things, the zaberna also, and the bones of the holy Virgin: then indeed they leave the port, then also they spread the wings of their sails. The ship receives the breeze, flees the land. When, therefore, the brother had unwillingly remained upon the shore of the sea, as quickly as he could another ship was hired by him. He enters, he followed.

[29] whence the greatest sadness of Balger; When, therefore, he prosperously reached his homeland, he immediately found on the shore the ship in which he had been carried to England. And without delay he at last meets the ship-master, and asks for his goods, nay even the zaberna, containing his secret. He therefore sets forth the whole matter in order: "Fearing," said he, "lest it should be held troublesome to you, if without you your goods were carried away by us, I committed them to a certain man of our neighborhood, and charged that he should assign them to you, if you should come to him." But he, almost placed beside himself from grief: "You have ruined me," said he. "I would truly rather die than for an hour be without a treasure of so great price. Was it for this, forsooth, that I went out of the vessel? Was it for this that I remained behind, that I should lose what was dearer than life?"

[30] which can scarcely be relieved. And when he had seen him afflicted over a matter of this kind, not moderately indeed, and moreover lamenting, he began to calm his mind, to soothe his grief, to soften the bitterness of his sadness. "Do not be afraid, do not despair: nor now even be anxious. I believe, he is a sufficiently faithful man, to whom I committed your things. Wherefore be confident of yourself: nor be moved inconsiderately by this event. As I hope, as I believe, he will presently be here, then you will rejoice over your goods, then also, over the rashness of your misfortune, turned into prosperity, you will exult." Therefore his mind was scarcely calmed by these words, scarcely at length did he acquiesce in his words. Now, therefore, the third day had passed, and the ship-master had prepared all things to his wish, when the keel is driven by the coming wave, leaves the port. Then it gives sails to the winds, is led by the waves not so very swelling. The rest of the day it is sailed with prosperous fortune. Now, now the day yields its times to the following night, then the evening star sets, the second star of the night shines. The sailor holds the helm of the ship, manages the ropes, now sets this one free, now compels the other by his art to serve him.

[31] But the ship, with so happy a course, But after a little, from heaven sleep invades all, except this one alone, who held the helm, who guided the ship. But when with so great prosperity it is sailed on that night, so sweet and so gentle a breeze fills the folds of the sails, that not even did the ship sway; not here, not there, as happens, did it fall to the side toward the water. Thus, thus let it go, O blessed Virgin, do you hold the helm, do you guide the ship, do you manage the ropes, do you be present to all the offices of the keel. Perform the office of the sailors, that they, laid down, may rest in sleep. To you is held most well-known the straight course through the seas, to you likewise the port of our homeland. The master of the ship marvels that thus his companions suddenly fell asleep together, marvels that this prosperity of the voyage is present through the whole space of the night. O the wonderful hand of the Almighty, the wonderful working in those who serve Him. Their bones in every place are kept by His providence, are loved, are directed. By many signs also it proclaims of what excellence they are, of what sanctity, of what miracle-working power, how beloved to Him, how illustrious to the heavens, how exalted.

[32] But while we now twice keep the apostrophe, he carries the relics into the port, by digressing for some time we departed from the series of our reasoning [*]. But now we must return, the order of the discourse must be kept. Now the sun, bursting from the Ocean, was scattering its rays over the lands, and was recalling all to work and the pursuits of labors, when, lo, all awake, then rise from the openings where they had placed themselves. Then the steersman of the ship addresses his companions with this voice: "Arise, arise," he said, "more than enough, more than I ought, I have suffered you all to rest: too rashly have I kept the voyage of this night, and, by sparing you, alone of all have I taken up the care. Certainly know that never have we sailed with so great prosperity, nowhere indeed with that security, nor with so straight, nor with so certain a course through this sea have we come to our homeland." And while he relates such things, they approach the port of their homeland. At length they lower the sails. The business of the voyage is carried on by the oars alone. The bones of the blessed Virgin, placed in the zaberna, are carried home by the ship-master, and are placed in the semicircle ^d of the same house.

[33] But behold, a messenger of joy is at hand, reports the matter, which he continuously seeks, saying that already the day before there had entered the port that ship over whose arrival that brother was affected with the greatest cares. When a report of this kind filled his ears, swift he flies thither, asks which is that man's house. But after he learned which it was, he approached, entered, but by no means found him at home. He asks, therefore, the household, where the master of the house is: but he also questions the wife, for she herself was at home. "I know not," she said, "in what place he now is, but only this I know, that a little before he sought the port of the sea, wishing there for some advantage of his own to meet a necessary friend." And he to this: "Where are my goods," said he, "which your husband brought from England?" And again: "For a long time now all my fortune goes ill for me, for the times do not befall according to my will. For whatever happens to me, that, contrary, fights against my will."

[34] Then she answered: "Where your goods are I am utterly ignorant. and at length obtains them. But the goods of a certain monk are held with me, which my husband, departing, forbade me to deliver to anyone." "I myself," said he, "am present, of whom you speak, since here the goods of a certain monk are held. Deliver them, therefore, to me." "In no way," she said, "will I assent in this to your words. For I know not who you are, and I fear my husband." To this he said: "There is one thing which I wish to carry away with me, namely the zaberna, since the rest are denied me by you. But whatever else there is, let it here be detained with you as a pledge." "Let that indeed be done," she said. "Only what is yours shall be delivered by me to you, lest, when my husband comes, he accuse me of the deed, and I be arraigned for boldness." Therefore the woman delivered what she held cheap, what she thought of less value among the rest. But he held it more precious than all gold, agitated by heavenly signs. He receives it, therefore, and hangs it on the neck of his servant, who had gone with him. For both had gone on foot. For the love and desire which he had toward the bones of the holy Virgin had made him go on foot.

ANNOTATIONS.

CHAPTER IV.

Returning to Bergues with the relics, he is solemnly received, they are becomingly placed in a new coffer, and straightway grow famous with miracles.

Received at Bergues with the greatest exultation, But when now he was approaching the cloister, one is sent who should announce these things to his abbot: "These things our monk brings, in that place he awaits you, he charges that it be received with worthy honor." But he sent the prior of the place, a man of good testimony, and bade others go together. "Go," he said, "and, acting cautiously, first see what it is. But if it seems to you worthy of veneration, let it be handled by you with worthy honor." But they at once obey his word. They come to the place where the monk was waiting. And the prior said, "It is held best to be done, that we see what that is, whether it be found signed with seals, or whether perhaps, as it ought, a charter be found here." Therefore they open all things. Then indeed they find three seals. Perceiving, therefore, the holy bones signed with three seals, they render praises to the Creator of all. Therefore with praises, with hymns those who had been sent return, with exultation of mind, with alacrity of heart the bones of the Handmaid of Christ and His Virgin are carried by them, until they come before the door of the monastery.

[36] they are deposited in the library of the cloister, Moreover, the prior of the place relates what he had found: rejoicing, he makes manifest the holy bones authentically signed with three seals. Over these the abbot of the same place rejoices, and the whole congregation, every boy, youth, old man exult with spiritual dancing ^a. And because at that time a coffer was by no means ready, where those bones, worthy of praise, full of miracle-working power, could be laid, they are placed for the time in the library with the books for some days, until a coffer fit with worthy honor should be composed for them. Deservedly

deservedly indeed, at first such a place was fitted for the ashes of the holy Virgin, that, first brought thither, she should be joined to those books, whose sentences she had placed in her mind while she lived, and which those same books indicated; this he did. Deservedly, I say: for it was better that she should flourish both by the sentences of books and by her own deeds well done, than to use an empty opinion of things, than to follow the things which are contrary to virtues, and so to live that she should be to her posterity a mirror of nobility and an example of virtue. For there was to her much even of the highest aid to living well and blessedly, since whatever of good she culled by daily meditation, gathering it, she transferred into an example of the dignity and nobility of holy action.

[37] Therefore a coffer is composed for the honor of the holy Virgin, until, a new coffer being completed, first of wooden boards, until it should be adorned with silver or gold, which might be held more worthy of her religion. By good fortune it happened ^b: for a certain bishop from the East was at that time staying at Bergues, by name Bovo ^c, full of the fear and love of God, advanced in age, a man of excellent character, whose face when you saw, you would think the man worthy of how great mention. This one, therefore, being such, summoned by all, was joined to the holy business, by whose counsel the day of the holy translation is appointed. Thereupon indeed he promises to be present, and that he will do whatever the episcopal order owes to the service of this so great a matter. The day is at hand, all things are prepared which seem necessary for the holy use: the best wine, with which the bones might be washed, two cloaks for wrapping: with wax candles the brothers of worthy and good testimony stand by.

[38] Then also, as is the custom, the Litany is first performed, by Bishop Bovo then the bones, wrapped in a cloak, are laid bare. Finally, as soon as the bishop of holy memory saw them, he uttered a voice worthy of memory, the rest hearing: "Truly holy bones on earth worthy of honor, truly the relics of a holy Virgin and Martyr." Presently he himself takes the little charter, opens it, bids it be read. And its text is held to be such: "Here is the body of the illustrious virgin Lewinna, who, adorned with many virtues, flourished under the king of the English, named Tubert ^e. Who afterward, and in the time of the same king, ended her life by martyrdom, while the archbishop named Theodore ^f was living. Whence, after the courses of many times, God revealing it, her body was elevated from the earth by the prelate Edelm ^g, a great multitude of peoples standing by, and thus with worthy honor was placed within the monastery."

[39] While, therefore, these things were being read, the bishop was suffused with tears for joy, they were translated into it. assented to the corroboration of so great a discourse, nay even rendered vows and praises to the Almighty Lord. Meanwhile indeed the bones are washed with wine, wrapped in two cloaks, laid away in the coffer. Then with nails the boards of the coffer are fastened on every side, lest by any fraud it could be approached, nor anything of the relics taken thence. This translation was indeed accomplished in the year of the Incarnation of our Lord one thousand fifty-eight, in the third indiction, on the sixth feria ^h, Henry the king ruling the scepter of the kingdom of the Franks, but the excellent count Baldwin ⁱ governing Flanders, while also Drogo bishop of Thérouanne was living, and Rumold the venerable abbot administering the monastery of Bergues.

[40] But not to be passed over in silence are the miracles which, on account of the merits of the blessed virgin Lewinna, the clemency of the Almighty deigned to work by means of the wine with which her bones had been washed. The power of the wine with which the bones had been washed. For a certain one of the household of that place, by name Leodolf, received in a vessel a quantity of the wine after the washing of the holy bones, carried it home, and laid it up only for the health and cure of fevers ^k. Who, while he exhibited it to all who asked, and while it helped all who tasted it, after some time at last poured water into the little vessel, and gave it to the fever-stricken. Of which, as many as tasted, rejoiced that they had received back their former health. Now therefore it pleases us to tarry a little upon the praises of so great a Virgin and martyr.

ANNOTATIONS.

CHAPTER V.

A brief Life of St. Lewinna, or rather a eulogy.

What the virgin was from her tender years, But first we must speak of her life; then, ascending by little and little, we shall say a few things concerning her virtues and her martyrdom. Truly from the first years of her dear childhood the holy Virgin, full of the Spirit of God, pleased Him, who in the first flower of her age so clung to the sweetness of that love that in no way, neither in prosperity nor in adversity, did she yield from the resolution once undertaken, but favored the author of chastity, with the proportion of chastity. Finally, even still in her tender years there was in her mind that which is proper to a well-ordered soul; neither to rejoice much in prosperous things, nor by grieving to yield to contrary ones. Thereupon, grown up, greater than herself, she trod down with her mind the flourishing world, setting God before all things which seem to be for delight, by which the kind of women of this sort is sometimes the more enticed.

[42] Therefore both as a girl, and as a grown virgin, while she lived, she lived well: because, namely, she guarded herself, lest she should fall into the fraud or deceit of the trap of the ancient enemy, lest that same enemy, at times insulting, should rejoice over her ruin. what she was when grown, The covenants of the virtues, and their offices also, she diligently imitated. She was a friend of humility, a cultivator of its colleague patience, she preserved chastity, by which, dear to God and the angels, she touched heaven. Moreover, she strove to cultivate fortitude in mind, the golden mean in her every act; to measure all her things by justice, prudence, and equally. For, adorned with these and the other virtues, she fixed the root of holy love in heaven, then also raised up the branches, namely the pursuits of good work, and produced flowers of sweet odor and leaves of inward greenness, and moreover sweet and nectarous fruits to her Creator. She kept also manly strength in place of feminine softness. Whom you would see studiously bent to daily work, man-fashion, you would perceive her mind ready for all good things, like a bow bent. She also looked upon vices counterfeiting the likeness of virtues, despised the snake among the doves, and the wolf lurking under a sheep's skin.

[43] Nor is that indeed a wonder. For the Father with the Son, inasmuch as full of the Holy Spirit, and with the Holy Spirit, inhabited her, by whose guardianship she guarded against everything contrary to virtue. For the inhabitation of so great a guest was the keeping [] of the commandments and of the whole law, and equally the love of God rendered this woman ever-watchful over herself, heavenly-diligent in the divine work, exceedingly skillful, and of an exceedingly clean conscience. Thus, thus did the Lord in the Gospel promise Himself to those who love, which we say: If anyone loves me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him.* The abode of the Almighty God is never held empty of good work. For whom the Spirit of God inhabits, He renders ever-watchful, diligently practicing right things, favoring the advantage of neighbors, giving himself to the eternal disposition. With this indweller, then, the blessed virgin Lewinna ever used, while she lived, by which guide she turned away from evils, following with lynx-like eyes the things which are held better to follow. Illustrious, therefore, is she who lived on earth, who so illustrious now lives in heaven.

[44] For the virtues which she cultivated by living, now make manifest of how great worth she is even in heaven. and with several virtues, This indeed her supreme brightness compels anyone to believe, nay even the greatness of the heavenly signs. For this reason, namely, this holy Virgin pleased God, and was found worthy of martyrdom. For martyrdom retains a certain privilege, by which he who is found a worthy witness of it is, illustrious and celebrated beyond other mortals, exalted also by God ^b. This indeed is a just life, an assiduous meditation of good, a just love of God and neighbor, the height of all virtues. This privilege of martyrdom, I say, this holy Virgin obtained, that she should be both a martyr of God with virginity, and by it should please Him, to whose friendship she devoted herself.

[45] Moreover, thence most acceptable to her altogether were the arms of all good set before her, the arts and exercises of the right-hand way, which in her life were cultivated by her, so conspicuous, which she set before all mortals, and which produced wondrous fruits. Nor even in her last time at least did she leave these, to whom the consciousness of a life well spent, and the recollection of many benefactions, was most pleasant, not because she was extolled by her good deeds, for boasting usurped nothing of her character, nor took part in it; but because with exultation she rejoiced that the good things of the spirit dwelling in her ever befell her. For, a guardian of herself, she both inwardly rejoiced spiritually, and, lest even outwardly the breath of favor should take it away, always feared for herself.

[46] so that she was worthy of the crown of martyrdom. Supported by all these virtues, the blessed Virgin came to this, that she should be crowned with martyrdom, and rewarded with a double palm, if by life and death she should conquer the enemy and the enemy's minister, and from each bring back glad trophies to her Lord. But the mind of her good devotion, raising itself, ever looked forward to posterity in such a way, as though, when she had departed from life, then at last she should also be about to live. Which indeed, if it were not so, one prudent and knowing of these things would not strive to death so glad, so eager. Indeed she was carried away by the desire of seeing the angels, archangels, and all the Saints. Finally she knew that nature had, for sojourning, not for dwelling, given her a lodging-place

given to her. O illustrious day, when she set out into that divine council and assembly of the Saints, and when she had departed from this crowd and turmoil, which is on the eighth ^c of the Kalends of August. There, blessed Virgin, be mindful of our frailty, and, ever present, help us in our necessities, and in all perils. Henceforth, clement, look upon those who serve you, who sing to you, and lift up the help of your mercy, and exhibit your pious solace to souls that hope.

[47] The writer's epilogue. But at the close of this little book I must return to myself, and my insolence, boldness, and petulance of mind must be accused. Who, while in this work I ought to have yielded to wiser men, undertook a burden which, prudent of affairs, I should have guarded against, lest, rather overcome by the mass, I should collapse beneath the load. Therefore I ask that the reader grant pardon, that he attend to what the history follows, and mark what the discourse means. If anything is held in it too excessive or superfluous, let him not, for that reason, accuse me, not arraign it as of this discourse, not gnaw it behind my back with the bite of a venomed tooth. He ought to remember that the divine doctrines were handed down to us by no means from orators [*], but from fishermen, and that holy rusticity, and a simple soul, a pure mind, and a clean heart, so please God.

ANNOTATIONS.

TO THE SECOND BOOK.

Prologue of the same Drogo to the same venerable Abbot Rumold.

At length, the sequence of the translation of the blessed virgin Lewinna being run through, we have come to the miracles Being about to narrate the miracles, he fortifies himself against detractors. which, by her merits, the clemency of the Almighty deigned to work. Which are held so numerous, and so many, that if the learned eloquence of Maro, or of Homer, were present, perhaps, overcome by the manifold reckoning of narrating, or by the mass of holding the things heard or seen, it would succumb. But we have come to say, according to our power, the things either seen or heard, praying that by her prayers the Holy Spirit may be present to us, that by His leading, help, and relief the writer's discourse may be directed, and eloquence of narrating be given, and an equal abundance of speaking, whose deeds are of His providence. But we pass over many things, lest the superabundant material be a tedium to the reader. Nevertheless, if these things of ours displease anyone—nay rather, of the Holy Spirit and of the holy Virgin, the things which we write—even if they seem incredible to him, we set before [him] faithful persons, who saw, and who, present, were witnesses, and under their judgment, and by the truth of their testimony, we confirm these things of ours, of whatever sort they be, as written. Let it come, let it come, authority approaches, and the inviolate purity of truth will remain. Hence I admonish the prudent reader that he grant pardon, if the uncultivated speech shall have offended his too urbane ears. These things, therefore, being omitted, it will be held very great by me, if the deeds are but matched by the words. That this may be able to be done, my venerable father Rumold, bring the solace of your prayers, confirm it by your authority, and so the tablet will sustain the hanging burden of your sanctity. I know that not equally, as it was done, will all bear it in mind: I know how most easily, in the most difficult causes, envy bears judgment, and because what it here thinks difficult for itself, it condemns, gnawing behind his back another's good deed. I ask, therefore, that you, zealous for the common business, set the last hand to our work, prune away the excesses ^a, so that, while the page narrates the deed, the meaning also may run with a firm step.

ANNOTATIONS.

BOOK TWO.

Another Exordium.

To the favors of God alone, The height of the Almighty's providence, before all the times of the world, foreordained for the Saints who serve Him the highest brightness of invisible glory and joy, the greatness of rewards, that the labor of this world might seem easier to them, when, subject—or rather worse off—they should lie beneath the perils of many things, not of the flesh but of God. This highest greatest thing of the celestial kingdom lay hidden in part from almost all mortals from the first parent, until the grace of Christ, coming in the flesh, manifested it indeed to His own, both by the doctrine of the Gospel, and by the multitude of illustrious miracles. Whereby, indeed, those present, seeing the signs, driven by heavenly force, might be compelled to believe the things which the greatness of the mysteries attested. For it cannot even easily be believed—the things which indeed seemed incredible to foretell—unless the heavenly force itself commended them by an abundance of signs, and unless he who demonstrated these very things by words also rained down miracles. Wherefore it was firm, it was believed that there was some such invisible thing which excelled this visible thing, since that substance is firmer which is by no means seen in this world, than this perishable one which is taken by the eyes. From which, indeed, it happened that certain mortals, capable of the divine mind, believed that God had come to renew that which perished by the envy of the ancient enemy, namely man, who fell from the pleasantness of paradise, whom that same one slew by the venom of an infected fraud.

[50] He deservedly recalls all things. But, the case being reversed, he afterward groaned under the feet of the Lord's elect, and lost the right which he had received over the Saints of God: for they indeed, when they contended against him and the ministers of his wickedness, triumphed over his very casting-down, and received both the prize of victory, and the palms of praise and reward. To whom also the Almighty Lord promised that not even their bones should perish, the Psalmist being witness, who says: The Lord keeps all their bones, one of them shall not be broken. And the same Lord in the Gospel: A hair, He says, of your head shall not perish. For how may we hope with how great brightness the souls of the Saints enjoy the heavens, when not even the dust, nor even the bones, are left behind by Him. For what do we think of how great worth they stand in the heavens, and what of reward those same possess with the angelic host, whose bones on earth not even the celestial brightness deserts. Indeed I seem to see what is incredible to relate: that the death of the Saints is life to them. For then they first begin to live. For the Saints live, they live, I say, whom the Author of life loves, whom He enlarges far and wide with signs, whom He extols with frequent miracles. Therefore to a man of sound mind it is held not doubtful that they live, nay even that they know all things. For they cling to the Author who knows all things. But now it is time that the second little book may in part demonstrate the miracles which, by the merits of the blessed Virgin, the clemency of the Almighty deigned to work.

ANNOTATIONS.

CHAPTER I.

The sacred body, carried around through maritime Flanders, grows famous with very many astonishing miracles.

After, by episcopal authority, according to that which was just, the ministry of the translation of the venerable virgin and martyr Lewinna was assisted, [While the relics are carried around, a certain man is healed of a pain of the kidneys;] and its sum worthily accomplished: it happened that some judged it a thing worthy to be done, that the holy Virgin should be carried through Flanders, that both the relics of so great a Virgin might become known, and that, in the going, the Almighty Lord might declare of what merit she was. And when, in the territory of Furnes, they had come to the church called Alveringhem ^a, she was received with worthy honor, and also placed upon the holy altar. There was a certain man, by name Bodera ^b, for a long ailment of the kidneys so dissolved that he never walked unless leaning on two staves. And, as today he confesses, testifies, swears, his limbs failing, he feared to fall into the sickness that confines to bed. Therefore he brought to the holy Virgin a candle of his own length, for some time lay prostrate before her and prayed, and prayed for his health. Finally, when the prayer was made, after the prayer offered he rose up, and was utterly free from the pain of the kidneys and of the whole body. And he who a little before had been carried by his staves, soon on the same day, without a staff, carried the relics of the blessed Virgin. And by the wonderful dispensation of God, and by the merits of the Virgin, this indeed was done, that while he exulted over his health, he might carry the helper of his health.

[52] After these things, passing through several churches, they hastened to the village called Leffinge ^c. likewise another at Leffinge, They come to the church, where by the inhabitants she is neither received nor honored, inasmuch as her name, as they said, had not even before been heard there. Which not a little saddened those present, and made them despair of the prosperity of the begun journey. Nevertheless she is placed upon the altar, and there it is awaited by them what should come to pass. Then one of the brothers, who had come thither with her, prostrated himself before her, and now with words, as though to one living, accused her, now beseechingly, as though a private friend, soothed her. "Why, blessed Virgin, do you forsake those who serve you? Why do you not show of how great worth you are held, that the inhabitants of this place may see your signs, honor you, and believe you to be a holy Virgin of God and martyr? Us indeed they call deceivers, they swear and believe that you are by no means holy, nor of any merit. Now, now, pious one, be present to our prayers, and show yourself the true and holy Handmaid of the Almighty; increase your honor, your fame, and afford us joy concerning you, that as your brightness is held lofty and great in heaven, so also by heavenly signs you may be exalted on earth. But if you do not do this, you will as soon as possible be carried back to the monastery, be replaced in your place, and henceforth be held less in your honor and merit."

[53] from a paralytic infirmity Having finished this harangue, he rose from the ground, came to the lodging, premeditating what was useful to be done, that he should as quickly as possible arrange for the return. Wonderful to say, in the same hour it happened: for the holy cross, the sign of our redemption, which is in that place, sent forth from itself a sweat of water, and for some time so remained sweating. This indeed all who were present saw, and said what portent of a coming sign it might be. Behold, by four bearers a paralytic was carried in a bed, from whom the infirmity, coming into a habit, had taken away the limbs and all the members which nature gave him to have. The whole body was rigid, the neck inflexible, the veins and sinews dead through the long infirmity, the hands and feet reduced to the likeness of a little child. What shall I say, that indeed he could not bring his hand to his mouth, nor draw to himself any of the members or limbs? And, that you may marvel the more, you would see the whole man dissolved, and nothing vital to the body, except the accustomed breath scarcely in a still-living breast. And so by his own he is set before the holy Virgin of God, and awaits the almighty hand of God. Moreover, they urged him to give himself wholly to the merits and faith of the holy Virgin, to commend himself to her piety; and to cry out with a purer soul and tongue. But truly the mercy of the Almighty was present; the merit of the blessed virgin Lewinna aided the wretch. For she herself heard the prayer, took pity on the pain of his heart and body. For suddenly the wretch began to tremble, to gnash his teeth, to look about this way and that.

[54] with the greatest admiration of all, Perceiving this indeed, the brothers who were present asked those who had brought him whether any such thing had ever happened to him. "Never," they say, "was he of this sort, never did he suffer any such thing: this indeed is held new toward him, and to him at this time unwonted." Then the brothers, exhorting one another, begin to pray, hasten to chant Litanies. But not yet was there an end of the things which were being sung, when suddenly, so nimble and so swift, he gave a leap from the bed in which he was lying, that not even any sound man would rise so quickly, would give so swift a leap. And as swiftly as he gave the leap, he ran to the bier of his Helper, held it with his hands, and at the same time said with a clear voice: "Come, come, lift it up with me, carry it together with me: for by her merits I am made whole. For I am utterly free from my accustomed infirmity, my body has received back its strength, the veins and sinews their firmness, all the members the tenor of their office." And saying these things, he lifted it on high. Then, glad, he runs to and fro through the church, proclaims the power of the holy Virgin of God wrought in himself, then extols her merits, then renders praises to the Lord of all. And when a staff was offered him by one standing by, that he might lean upon it: "By no means," said he, "do I need a staff: for I have received back my ancient vigor."

[55] Then at length the report of the sign wrought flies abroad, there is a concourse to the church, whence the Saint's fame greatly increases. old man, young man, and every boy is present, marvelous to say, beholds the sign, and renders vows of praise to the Lord the Creator and at the same time to the holy Virgin. Hence, therefore, it pleases to exclaim: O the too, too prevailing hand of the Almighty's lot! O the piety of the eternal King, present and propitious, and clement to those who serve Him! By the deed of this sign He showed of what merit, and of how great worth in heaven, she was, who on earth was celebrated by the praise of few. But truly this was done from heaven, that many might be witnesses and asserters of the merits of that Virgin, when at first they were few: and that by little and little her honor might grow, and become greater, than the common people, at first ignorant and unknowing of the truth, should afterward proclaim. But on the next day he brought eleven ^e sheep, paying thanks for the health received; and when he hastened to another church, he walked together with the rest, and carried his Helper, through whom he received health. And that man is called Boldred, who today remains whole: and rejoices that the sign wrought in himself is a marvel.

[56] Then they come to a village called Oldenburg ^f, A girl afflicted with a wondrous disease is cured; where the piety of the Almighty demonstrated of what merit the bones of the blessed virgin Lewinna were. For there was a girl already for many days wearied by an intolerable infirmity, so that she scarcely spoke, scarcely could sit, scarcely take food, scarcely was able to sleep. For her whole body was tremulous, her hands, feet, head, nay even her lips trembled. She, on a Sabbath, while she served the work of the garden, gathering vegetables which might be prepared for supper, suddenly fell to the earth, and was made lifeless. Then also, with a sudden shuddering, a continual trembling of the members arose in her; and likewise the infirmity from that time seized the whole wretched girl. She, being such, was brought by her parents, and is set before the altar upon which the relics of the Virgin were placed. There, therefore, prostrate on the ground she lies for a long time, and awaits the almighty hand of the Lord: that He would take pity on her through the merit of the blessed Virgin. And while thus lying she prayed for some time, the trembling of the members, which a little before was continual, ceased. The infirmity also, which wearied her with the trembling, by little and little departed. Which when she had felt, she quickly rose from the ground, and told her parents, and the rest standing by, that she was somewhat better. Then, therefore, they offer vows of prayers and praises to the Creator of all: and together likewise render thanks to the holy Virgin for so great a miracle. Then she is led home on foot by her own, who today remains unharmed, and proclaims to all how much the blessed Virgin avails for those who invoke her.

[57] likewise a boy; where also a tumult is calmed. Thence, traveling through the intervening places, they came to a church called Uytkerke ^g by its ancient name. When, therefore, on the next day all the inhabitants of that place had assembled at that same church: and while the priest, after the Gospel, as is the custom, was making a sermon to the people, suddenly outside the courtyard of the sanctified house there arises a huge tumult of men. There is a concourse, on every side weapons are seized, each hastens to the aid of his friendly party. Before the altar there lay by lot a contracted boy of nearly twelve years, who for this reason had been brought thither, that he might implore the faithful aid of St. Lewinna. Meanwhile suddenly he is raised up, few remaining and beholding the miracle. The report of the miracle wrought flies afar on every side, and fills the ears of all who had flocked to the tumult. Then at last as quickly as possible they return, lay down their weapons. But swift was their concourse to see the sign of the miracle accomplished, of those who as quickly as possible were hastening to the tumult. Seeing, therefore, the miracle wrought from heaven, they submit the ferocity of their spirits to God, praise the celebrated name of the Virgin, proclaim her merit and power. And thus what the ancient enemy was contriving for the fraud of his prejudged damnation, the hand of the Lord turned to the honor of His name.

[58] Concerning a deaf man and a paralytic, It is worth the while to insert also in this page those things which the providence of the Almighty deigned to work, and to show to the eyes of mortals. There is an island called Walcheren ^h, filled with wealth of things, and also with abundance of men strong in vigor, and of horses excellent in body, and of the other animals. To it, therefore, they came. There was a certain man of mortals, by name Rembold, held by two infirmities of misfortune. For he had both lost his hearing, and at the same time was dissolved by paralysis in his whole body. And this indeed to the heaping-up of the praise of the Lord, and to the increase and accumulation of the Virgin's merit. Therefore he is brought by his own, is set before her, where she had been placed in the church. He had not been there indeed for much of a part of the day, when he received back his lost faculty of hearing. Then also indeed he is restored to entire health, and in all the parts of his members is restored whole and entire, as a man. He flourishes in continual health to this day, and is strong, and rejoices that from being half-dead he has become wholly alive.

[59] and concerning a girl who in a vision To these follows also another thing, which shall be told by us, brought into the light according to our power, and commended by the office of the pen. A certain virgin lay sick for three years, and had lost the strength of body in all her members. But only her ever-watchful spirit flourished in her breast alone. And although her infirm body was held by long ill-health, yet her mind was held strong, and cautious, and prudent. She, therefore, heard the signs which flew by report, which the holy Lewinna wrought among the common people. To whose merits most ardently clinging in mind, thinking that in whatever way she could be freed from her long sickness, or even obtain death, she caused herself to be brought to her by her father and mother. And when, placed in a bed, she was being brought, by little and little she grew quiet. Then in a wondrous manner she rose from the bed, held the bier, and, shedding tears, harangued such things: "Venerable Virgin of celebrated memory, it does not seem fitting that I should indicate to you by how great an ill-health I am held, since you know all things, and know what is better for me, and what is more advantageous for my health, either to live or to die. To your faith, my pious Virgin, I commit myself wholly, my living and also my dying I place under the protection of your power, that you may the more quickly obtain for me that good which shall be most necessary for my health. If death is held for me more blessed than life, let it come, let it hasten; I will receive it indeed, only let it be present through your intercession." And when she had harangued these and many other things, she bade farewell to the holy Virgin, and replaced herself in the bed: and after a little bade herself again be carried home.

[60] But on the following day she calls her father and mother: knew that she was about to die. she bids a bath be prepared for her. She ordered also the more excellent garments which she had to be brought. Each parent marvels, the whole household marvels, and, astonished at these things, awaits what she is thereafter about to do. But she herself enters the bath, and washes her head, and her whole body, carefully enough. But afterward she clothes herself in her garments, and, placing herself on a couch, said these last things, all hearing: "I give you thanks, pious virgin Lewinna, since you have heard the vows of my prayers. For at your bidding I hastened to wash, then at your admonition I hastened to put on the garments which I had, more excellent in a cleaner attire. By your prayers it is permitted me to go elsewhere, and to seek for myself another homeland. For I know, and believe, that if this present life were more useful for my health, then first you would have obtained this for me, and then the Almighty Lord would have heard you, that He might grant me at least some little time in it. But truly this slippery and frail life gives many to the precipice of vices: but I, now entering the port, secure from the threats of the world, hold the shore." And saying these things, again she rendered thanks to God and to the holy Virgin, and at the same time gave up her spirit. It may be raised as a question why a space of life was not rather obtained for her by the holy Virgin, and granted her by God. For the celestial providence in both cases takes counsel for our health, and grants what it foresees to be better and necessary for us. For perhaps, restored to this world, she would entangle herself in worldly things, and, cleaving to these, would become worse by so many days. For she asked also two things, and only in such a way that it should be granted to her petition as more useful: and to this the eye of her mind clung, and the height of providence granted her that very thing which she asked.

ANNOTATIONS.

CHAPTER II.

The continued series of the other miracles.

Candles kindled from heaven. But when the bier came to Bruges, it is received with the greatest dancing of clergy and people; and when a procession went out to meet them outside the castle ^a, two wax candles were extinguished by the wind, which by clerical custom were carried before her. But while the relics of the holy Virgin are received, from heaven, the people seeing it, those same two candles are kindled, and so kindled remain until they entered the threshold of the church. Over these events also the people praise God, beseech, pray, and exult with spiritual joy.

[62] An ulcer of cancer driven off. There is a village called Dudzele ^b, in which there was a certain man, by name Erembold, from whom an ulcer of cancer had taken the use of his hip, so that in no way could he walk, unless that part of the body leaned on a staff, in which the sick man labored by the infirmity of his hip. And when now he was despaired of by the physicians, and distrusted his own life, he hastened to come to the church already mentioned, where the officials had assembled with the relics of the holy Virgin. Who, while for some time he prayed there, besought the Almighty Lord that through the Virgin's merits He would take pity on him. Nor was he frustrated of his vow. For when he had returned home, soon the ulcer of the cancer began of itself to be lessened, and the sick part of the body to receive back its ancient strength. And so it came to pass that by so many days he by little and little grew well, until the whole man was restored to entire health. Nor is it to be doubted that this indeed is to be ascribed to the blessed virgin Lewinna; by whose intercession also he was saved, who, while he distrusted his health, was restored from an incurable infirmity to health.

[63] A man near to death freed from a grievous disease of the pustule. But afterward they came to the church of Lisseweghe ^c, where a certain man, by name Rambold, is brought in a bed, near to death by the disease of the pustule. He had already also lost the use of his tongue, and had already lost his sight, and all the strength of his body, when a certain one of the brothers scraped a little with iron from the wood of the Virgin's coffer, poured it into wine, and put it into his mouth. Soon life drove out the entering death. For immediately he spoke, then sat up for himself in the bed, saw his own rejoicing with him, and, marveling that so swift a health was restored to him, was astonished.

[64] A woman long contracted is healed. Then a certain woman of the territory of Bruges, by name Obsendis, is brought in a bed, from whom for fifteen years now dried veins and contracted sinews had taken away the strength of the whole body. There was no vigor to her, neither in the hands nor in the feet the firmness of a human tenor, inasmuch as all the bones of her members were held quite dead. But with swiftness she is restored to health, and returns home sound: and how much the blessed Virgin avails, in this deed is acknowledged by all.

[65] These things, in the going and returning, were accomplished by the provident dispensation of the Almighty God. Many miracles suppressed in silence. For also many other things the King of glory wrought, by the merits of the holy Virgin, on that journey, which we have altogether resolved to be silent about, lest any fastidious person envy the superabundant material. But now one thing must be narrated, which, by the merits of the blessed Virgin, the mercy of the Almighty deigned to work.

[66] In the village of Bergues there was a certain man, to whom nature had given a twin offspring, A little contracted girl, by the counsel of her brother the boy, of whom the one, of the male sex, he rejoiced to be whole in body and to flourish in all his members; the other, of the female, he grieved to be contracted in her limbs, members, and whole body. This one, therefore, a dire lot had straightway from the very rising of her birth bound, and held with the joints of her limbs disjoined, and also with the members joined where they ought not to have been joined. For her heels were held joined to her buttocks, so that to one looking they seemed of one joining. Then all her members threatened destruction, so that if you were present, you would perceive nothing other than a shapeless and foul matter. It happened, therefore, on the sixth feria, on which the famous memory of the most glorious cross, and of the salvation-bearing passion of the Lord, is recalled, that both parents went to the church to hear Mass, and at the same time to pray to the Almighty Lord for pardon of their misdeeds. But both the offspring already mentioned remained lying together in the bed and sleeping. Now the boy, who was of a whole body, might be held nine years old, but the girl had ten years. Whom, sleeping, the brother awakened, and addressed with words of this kind: "Tell me, my wretched sister, are you able to do nothing with your members? Can you advance somewhat, can you, without the help of another, draw yourself along a little, though creeping ever so little?" "No," said she, "nothing at all. For if this our house were given to burning, I, placed within, would by no means go out, unless I were carried out by the hands of others." But he: "Now it is time, let us rise."

[67] But she, adding, "That indeed," said she, "I would gladly do, a vow being conceived, is raised up, but I cannot: but there is need of your help for the doing of it." Therefore he rises, puts on his garments. Then he girds himself to serve his sister. When now she too had been clothed likewise in her garments, the brother addresses his dear sister with these words: "Behold, sister, the holy Lewinna hears many who invoke her, changes very many misfortunes for the better. Let us go out of the house, let us enter our garden, let us pray to this most pious one, that she may take pity on you. I believe indeed she will be present to us, will hear us both, and will bestow her accustomed solace, even as on all, so likewise on us. For I, for your sake, as long as I live, on this day will refrain from eating cheese, butter, eggs, and things like these; but do you, promising, vow that on every seventh feria you will not eat flesh." This pact, therefore, being confirmed between them, the brother as best he could draws his sister after him, they enter the little garden, and toward the church adore God and holy Lewinna. I am about to tell wonders. Soon there the girl is raised up, and without the help of her brother enters the house, who a little before, wretchedly creeping by his drawing, had gone out. But while the parents return home, they find their daughter unharmed. They exult together with great dancing. And when they ask them both in what manner she was restored to health, they heard only this reply, that by the intervention of holy Lewinna she was healed. But concerning the vow which each had sanctioned between themselves, in that very hour they were altogether silent, and that vow lay hidden from the parents, until on one of the days, namely the sixth feria, the mother offered the son a portion of cheese. Who refused to accept it, saying that it was not lawful for him to eat cheese on that day.

[68] the parents being astonished and unaware. Then at last first the mother took notice: and to him asking, she answered that for this reason she did not wish to eat cheese on that day. This sign of a miracle at last, when the whole village celebrated it, came to the ears of the countess Athala ^d. Who bade the woman with both offspring be summoned. And, questioning, she learned that all things were so. But I myself also, who forge these things, of whatever sort they are, thought it worthy to go inquire, and for the miracle wrought from heaven I blessed the glorious name of the Almighty Lord. Of this matter the whole village of Bergues is witness, nay even all the neighborhood of that same village. Praise to Thee, O God, who makest the tongues of infants eloquent, and bedewest their hearts with the shower of Thy spirit. For Thou showest that the little ones are of care to Thee, when Thou makest them both provide for themselves, and know the things which indeed are of adult age. For behold, this was done, either on account of the merit of the holy Virgin, or that Thou mightest be praised by Thy servants: but rather that the divine doctrine might be held in veneration by those who make little of it and understand it less.

[69] A woman is freed from the burning of fevers at Rome, Some mortals of the village of Bergues, touched by the ardor of pious religion, at a certain time went to Rome, among whom a certain woman with her husband undertook the same journey, full of faith, and, as afterward appeared, of a devotion worthy of relating. Who, when she had come to that city, remained there safe and strong for three days. But, the three days being passed, she began to be burdened by an excessive ill-health of body, to be worn by the burning of a fever, so that now, in the sight of those present, the misfortune of her ill-health was held for despair. She prayed to her helper St. Peter the prince of the Apostles, nay even besought the suffrages of the Saints of the monastery of Bergues, who are venerated there, that they would by their prayers succor her infirmity. Affected by a misery of this kind, suddenly after her prayers, after an abundance of tears, she is a little lulled to sleep. But this sleep was to her a slumber of the body, but with it a true vision of the soul. For she saw a girl of a beautiful and very reverend countenance standing by, and speaking such things to her: "I see that you are burdened by an excessive infirmity, and very perilous, but for your aid and to your health there will be able to be help of my counsel and consultation alone. Lately were brought the pledges of my bones, which a monk named Balger brought from England, and, laid up with the books in a chest, they are held in a crypt dedicated in honor of the holy Trinity. Upon this at last lean these and those unclean ones, and an importunity of this kind is held contrary to me."

[70] to a colloquy with the holy Virgin in a vision; But when the sick woman gave a reply, and came to ask what this vision of the girl standing by was, she added: "I am called Lewinna, virgin and martyr, and by these things I merited to be a fellow-citizen of all the heavenly ones. In this same hour, be whole, be now a witness of your health, you shall also be a witness of the power of God, when you shall come to your homeland and to your place." Scarcely had this speech of the girl standing by vanished, when she, awaking, felt herself whole. But in many ways she proves whether this indeed is true, now by stretching herself, by turning herself to either side, now by raising herself, now likewise again by resting. But when morning came, she related the vision to her husband, and to her companions; she declares the name of the girl seen by her, and that she was called Lewinna. They recognize the name of the Virgin and Martyr, and confess that she was recently brought from England: they render praises to God, but greater from the heart, those praises of her who received health. When she returned home, soon she declared both the vision, and the trouble of her infirmity, then the aid of the health granted, by the argument of those accompanying her. For soon

a coffer was composed, in which the pledges of the holy bones might be placed. This sign of a miracle was almost the first, after the venerable Virgin was brought from England. Blessed be God through all things, who ever lives and reigns, and glorifies His Saints everywhere among the nations.

[71] A certain matron, called Cilia, of the territory of Bergues, and another woman near to death: was held by a strong infirmity, in which also the burning of fevers daily grew and increased. The languor of a long ill-health signifies death already and already coming, nay rather is held the indication of a present sign. The obsequies of the funeral were being prepared, all things which could be for the health and aid of the soul of the mother of the family were being provided. For the mute mouth, the cold limbs made those present despair. Meanwhile there appeared to her a certain girl, bearing on her head the sign of religion, namely the veil, by which worthy religion is recognized. But the sufferer held her eyes fixed on her, awaiting what she was about to say, or what she was about to do. First she gently applied her hand to her breast, then thus spoke with a sweet and lowly mouth: "The virgin and martyr Lewinna speaks to you, applies her hand to your breast, present, aids you with help. Prepare the light of a candle, by this present me as your helper." Saying this, she who was seen departed. But she at once opened her eyes, called her daughter, to whom, charging her, she said such things: "Go, run, hasten, and bring me the wax which is held in my chest. The light of a candle must be composed to the honor of holy Lewinna: the Virgin must be approached, for she admonished me that I do this indeed." But the daughter was hastening to do certain things, thinking her mother was suffering a lethargy: when suddenly she, hastening, rose up, ran to the chest, opened it, composes the candle. With wondrous swiftness on the same day she fulfills the precept of the Virgin bidding that she visit her, narrates the vision to those present, indicates the unexpected health. Then, at last, rejoicing, her vows being accomplished, cheerful and glad she returns home, yet she cares for her daughter, but is more anxious for herself and mindful of the Virgin, by whose merits she merited the gift of health.

[72] A certain man likewise of the territory of Bergues had a daughter, likewise deaf and mute in a plainly wondrous manner. but deaf and mute from the beginning of her birth, over whom he grieved for as many hours as she was presented to his sight. This man, indeed, lived not among the lowest, nor even the last, among his neighbors, for by the line of blood drawn from his fathers he was strong, and abounded very much in substance. He had a poor widow neighbor. But although the necessities were by no means lacking to her, yet, bearing a devout mind, she visited the church every day, and, doing certain things which are of virtue, and which are of praise, took care to strive as best she could. In the sight of many, this seems by no means to be of worthy virtue, for they hope and believe that, because she is pressed by the misfortune of poverty, she might be sustained by the relief of some, and therefore did this with a certain pretense. But God looks into the human heart, while the mortal sees the face. To her, being such, holy Lewinna appeared in a vision. "Go," she said, "to this your neighbor, the mother of the girl suffering the deafness of her ears and the mute mouth, and utter to her some such speech: 'Holy Lewinna admonishes you to lead your daughter to her, and let her receive health.'" She came in the morning; she indicates the vision and the precept of the Martyr: but she tells it straightway to her husband. But he said, "There is nothing in this matter. She needs very much something from which she wishes to have profit, and therefore composes such things. If we believe in her deception, we shall be a derision to all." Afterward again the aforesaid Saint appeared to the poor widow, plainly admonishing the same things as above. Soon she again indicated it to the mother of the girl. But she by no means indicated it to her husband, but straightway saddled two horses, one for herself, the other for her daughter. When they were approaching the monastery, the evening service was being rung. I am about to tell wonders. In the same hour, before they approached the monastery, the girl, hearing the bell, spoke to her mother: "My pious mother, tell me, what is this that I hear?" In that place then first she heard, she spoke. Hearing this, the mother rejoices; first she presents the holy Virgin with a gift, afterward glad returns home. Still surviving, she proclaims both the health of the girl and the visions of the widow. These few things out of many, discolored by faults, I have patched together in a rustic style, and I have been perhaps more verbose than I ought. Pious Virgin, I pray, obtain for me pardon of my crimes, you whom the celestial glory holds in its bosom.

ANNOTATIONS.