ON ST. GLODESINDIS, VIRGIN,
AT METZ IN BELGICA PRIMA.
About the year 608.
PRELIMINARY COMMENTARY.
St. Glodesindis, virgin, at Metz in Belgica Prima.
BY THE AUTHOR P. B.
§ I. The cult and relics of the Saint.
Again recurs Metz, a city in modern Lotharingia, commended both by its antiquity and by having been formerly the seat of the Austrasian kings, and, what is the chief point, of very many Saints, already often in this our work, The birthday of St. Glodesindis on this day and further to be commended. And on this day indeed it is not moderately ennobled; inasmuch as on it its holy Chlodesindis or Glodesindis is believed to have passed to the heavenly ones; which not only the ancient Calendars of Metz assert, as Mabillon notes in the preliminary observations to her Life, but also the Martyrology of Ado himself, at least as it was first published by Mosander from four very ancient manuscript codices, as he says, and thereupon corrected against other manuscript codices, more ancient than those of Mosander, in the Rosweyde edition; for in both places, at the 8th of the Kalends of August, this announcement of Ado is proposed as genuine: "At Metz, the birthday of St. Glodesindis, virgin": and other manuscript exemplars agree, with which we have thereupon collated the Ado of Rosweyde, as the Lobbes one, and that of St. Lawrence at Liège.
[2] I said: "the Martyrology of Ado, at least, etc."; because this passage Mabillon does not acknowledge as Adonian, she is marked in various Martyrologies, when he says in the preliminary observations that the memory of St. Glodesindis in the ancient Martyrologies
is (if you except the Calendars of Metz) wanting; and the same he maintains more expressly in the note to number 7 of the Life; in which he has as a follower Baillet, the French legendist. And indeed there is ground for suspecting that these words are not Ado's; both because they are omitted in a certain manuscript codex of the Queen of Sweden, and in another of the Morini, which our Henschen consulted, who left this noted; and also because they do not exist in the sincere text of the Martyrology of Usuard; as you will see observed there at this day. However it be, if they are not Ado's, they are at least ancient, as the very codices in which they are inscribed; and they argue accordingly that the memory of our holy Virgin at the 8th of the Kalends of August is neither very recent, nor known and celebrated long since only in the Calendars of Metz.
[3] The same is proved by very many codices which contain the Martyrology of Usuard augmented here and there with additions; some of which are very ancient, at least from the twelfth century, nor pertain to the church of Metz; as especially that which we have called the Rosweyde one, and have shown to have been written about the year of Christ 1138. You may consult our Usuard in the additions to this day; where this is everywhere read: "At Metz, the birthday of holy Glodesindis, virgin." In the same words, at the same day, it is noted in our manuscript Florary of the Saints. John Trithemius too, On the illustrious Men of the Order of St. Benedict, book 3, chapter 291, thus makes mention of our Saint: "Glodesindis, virgin, nun of Metz, of holy life and great merit with God; which many tokens of her virtues proved, of which mention is in part made in her history. Her feast is kept on the 8th of the Kalends of August. In the year 640." But of the year of her death it will be treated below. The same day too keep the more recent martyrologists, Wion, Dorgan, Menard, Bucelinus, Arthur in the Gynaeceum, Ferrari in the general Catalogue, and several others; not, however, the Roman Martyrology, in which St. Glodesindis is not yet noted.
[4] as celebrated at Metz, in the abbey founded by her; But when you hear that her position and celebrity are assigned to Metz, understand this especially of the abbey or convent of virgins, which, founded of old by her at Metz, still flourishes under the rule of St. Benedict and the governance of abbesses, most of whom, Meurisse attests, page 102, have come forth from the most illustrious families. These the Sammarthani recount, where they treat of the abbey of St. Glodesindis (commonly Sainte-Glossine de Metz); but the series is broken from the very beginning up to about the middle of the tenth century; perhaps to be supplied to some extent in the new edition of Gallia Christiana, which Denis de Sainte-Marthe has already begun to adorn in several volumes, not without a vast accession of matter; in which we hope also for many other things which pertain to a complete notice of this convent. This hope is given by two Benedictines of the same congregation as Sainte-Marthe, who in their Literary Journey, lately published, part 2, page 114, thus note: "The lady abbess of St. Glodesindis communicated to us all that was in her archives; for she loves her house, and rejoices that it be known what it always was." And so of this monastery I shall here say no more than what is necessary for the matter which I treat, namely for setting forth the cult of St. Glodesindis.
[5] For in the primary temple of this abbey the Saint first began to be publicly venerated, in whose primary temple she began to be publicly venerated in the year 830: when her sacred remains were translated to it; and she is venerated even now, the relics not yet being removed thence. But I call that the primary temple of the abbey which Glodesindis herself, together with the convent, had erected, afterward named in the name and honor of St. Sulpicius, bishop of Bourges, nay also of the holy Mother of God and of blessed Peter the apostle; as is set forth in the second Life, nos. 34 and 35. But besides this basilica, which was enclosed within the precincts of the monastery, there were two secondary ones, the one of the Virgin Mother of God, which was built not only outside the walls of the monastery, but also of the city, twenty-five years after the death of the holy Foundress, yet so that the nuns had reserved to themselves free approach to it, as you have in the earlier Acts below, nos. 14 and 15, but in the later ones from no. 21; the other of the holy Cross, which was situated within the circuit of the convent, according to the first Life, no. 41, and the second, no. 64. To the primary basilica of the convent, I say, was translated, and at the same time raised to public veneration, the body of St. Glodesindis in the year of Christ 830, as is narrated in the earlier Life, nos. 19 and 20, in the later from no. 31 to 36; and that by Drogo, bishop of Metz, in whose epitaph accordingly, which the Sammarthani, where they recount Drogo among the bishops of Metz, recite entire, the memory of that matter is registered in these verses to be read:
"He solemnly raised the bones of Glodesindis, and worthily laid them in an excellent place."
The same concerning Drogo in Meurisse, page 205, the manuscript Chronicle of the bishops of Metz thus asserts: "He raised from the ground the body of holy Glodesindis, virgin."
[6] But since we have made mention of the translated body, it seems worthwhile to observe whence and how often it was translated elsewhere. [for although long before, and from the first translation, she was privately invoked;] First the sacred remains of this holy Virgin were buried in the cemetery of the suburban basilica, then indeed of the Holy Apostles, but afterward called of St. Arnulf, as you have in the first Life, nos. 13 and 14, and in the second, nos. 14 and 15. When this was done will be examined below. They rested there, moreover, for not more than twenty-five years; as is affirmed in the same place. Then thence they were translated to the new basilica of the Virgin Mother of God, which in the preceding number we said was placed outside the precincts of the city and monastery, yet so that in some way it adjoined both; and they were laid up at the right of the altar, as is narrated in the earlier Life, no. 15, in the other, no. 24. This is the first translation of them; which Mabillon not rightly, in the preliminary observations to the History of the translation, volume 4, part 1, page 435, refers to the eighth century; unless perhaps it is a typographical error; since it followed her death, which he himself places about the year of Christ 610, by only 25 years; which the same author confesses with the Acts in his Annals, volume 2, page 533. But that sacred deposit remained in this place until the year of Christ 830, as the Acts report, a great number of the sick flowing to it, and celebrated by frequent miracles, yet buried and pressed down under the earth, nor hitherto publicly exposed to veneration; as you will gather from the earlier Life, nos. 18 and 19, and the later, no. 32.
[7] The other translation happened, as I just said, in the year of Christ 830 by Drogo, and indeed on the day before the Ides of March, [nevertheless the other translation and elevation of the body was not made before then.] which the more ancient Life adds, no. 18; when this sacred treasure was carried from the shrine of the Mother of God to the primary one within the convent, and placed in a sepulchre erected behind the greater altar. In a sepulchre, I say, erected or raised: for this is clearly drawn both from what was said above, no. 5, and from other passages of the Acts; consult also the later Acts, nos. 42 and 63, where you will easily understand this sepulchre to have been, not dug beneath the pavement, but set upon it, and thereby higher. Which also the frequent supplications, vows, and vigils occurring everywhere in the miracles demonstrate; so that of the properly-called elevation, and the public cult then instituted, it cannot be doubted. Nay rather, already then her birthday was celebrated yearly with solemn rite, as you will gather from the second Life, no. 69: although what is there narrated pertains to later times; yet there is nothing whence you may argue that in the cult of St. Glodesindis, up to those times, anything was established except by Drogo, and that when he first translated and carried up her relics. This translation accordingly, much more solemn than the former, seemed to the people of Metz worthy that they should observe it with anniversary memory; which our Laherius once taught us in these words: "From the Martyrologies of the cathedral church of St. Stephen, and of St. Peter at the nuns', the translation of St. Glodesindis is celebrated on the 14th of March"; which day, namely, is that on which we noted it once to have happened. Here, therefore, the French Legendist errs, when he says that no memory of a translation seems to be preserved.
[8] [A new and ampler church is erected for her under bishop Adalbero in the year 951.] Meurisse asserts, page 205, that Drogo laid these relics in a case of precious silver, in which they still rest. But whence he has this, I do not know. Certainly if the reliquary was then precious and even of silver, why should Adalbero have substituted another after a hundred and twenty years, in what they call the third translation of St. Glodesindis? For in the second Life, from no. 78, it is narrated that, when for restoring and enlarging the fabric of the primary basilica of the monastery it was necessary meanwhile to carry the most sacred members thence into the nearest little house of the abbey, they were then, by bishop Adalbero, taken from the chest in which they were enclosed into a coffer then prepared for the time, and transferred into a certain nearby house, to be meanwhile preserved. Which coffer the same Meurisse, in Adalbero, page 312, says was a sumptuous and costly reliquary; yet that it was of silver he does not say. What need, I pray, was there of this, if that former one survived? But if the later excelled the former; why were the relics not left in it; why brought back again into the former or Drogonian one; in which, according to Meurisse, they still rest? Moreover, the things which in this place are narrated as done by Adalbero do not deserve to be called a translation properly so named, as will be clear to the reader; although they contributed wonderfully to promote the glory of St. Glodesindis: much less ought they to be named an elevation; which nevertheless the Sammarthani will have, where they treat of the abbey of St. Glodesindis; since it was made more than a whole century before.
[9] That the skull of the holy Virgin was thereupon separated from her other bones, Other things pertaining to her relics. the Sammarthani teach in the same place, when at the year of Christ 1427, concerning Isabelle de Randac the abbess, they thus write: "The silver treasury, in which the head of blessed Glodesindis is preserved, she liberally adorned." In the very brief Life, which we have from a certain Metz manuscript, as we shall note below, where there is discourse of the sacred veil which the angels brought to the Virgin in the church of St. Stephen, it is subjoined: "Which is even now piously preserved in the church of St. Glodesindis." The same Life mentions a certain ceremony, of which I have read nothing elsewhere: for when it had narrated in compendium the flight of the Saint into the church of St. Stephen, and the apparition of the angels, from whom she there received the sacred veil, it thus proceeds: "Moreover, this is not to be obliterated by idle silence,
that even now, in favor of this miracle, the sarcophagus of her holy relics, carried from her monastery to the chief temple, is, in the more solemn supplications, placed upon the greater altar beside the relics of the glorious Protomartyr: and thus that very place which, while she lived, she had as an asylum in the peril of her chastity, exists for her, after death, as a triumphal place, her chastity being preserved inviolate." These things concerning the cult and relics: now let us proceed to the Acts: for of the Miracles there is nothing which I may add to those which are narrated in the Acts, especially the second; except what the Cistercian Menology reports in the omitted matters at the 18th of May, concerning the mother of Ascelina the virgin, and kinswoman of St. Bernard, abbot of Clairvaux, to whom, when pregnant, St. Glodesindis appeared, and said of Ascelina, whom she bore in her womb: "Your daughter, without doubt compared to me, will be equalled in merits."
§ II. Her genuine Acts; the times of her nativity and blessed death.
We bring forward two Acts of St. Glodesindis, of which the later have already been often published in print; but the earlier, unless I am mistaken, are unpublished. And these indeed I had at first resolved to omit here; both because they were barbarously composed, and brought forward nothing which the others did not have more elegantly; and also because their author approached not much nearer to the age of the Saint whose Life he describes than John, who after him pursued the same in a more polished style. But I afterward changed my opinion, lest these Acts, such as they are, should utterly perish, certainly somewhat more ancient than the later ones, and so the first; for that anything was written of St. Glodesindis before them, you will gather from them, no. 4 and everywhere else, where the witness of the things narrated is repeatedly cited, not any older writing, but fame alone; and that well-nigh obsolete. There is added, that these very ones are those Acts which John the abbot had before his eyes, and which he himself calls ancient and professes to follow closely, and indeed follows, except that he inserts certain byplays of his own, few, however. I thought, therefore, it would be pleasing, if I should set the archetype before the imitation, and the fountain before the stream.
[11] The Acts which are given in the first place have an anonymous author, not known even to John the abbot himself, [The author of the earlier ones, anonymous, wrote a little after the year of Christ 882.] as is clear from the second Acts, no. 17, where of the writer of the earlier ones it is said: "Nor does that writing, although it is carried under a SILENT AUTHOR, take anything away from the force of the facts, etc." Yet that he was a monk, we conjecture from this, that in the prologue, no. 3, he addresses the Brethren; but that he was of Metz, he himself sufficiently indicates, no. 39; for writing of that city as of his own, "For," he says, "when Walo was governing the church of THIS CITY as bishop, etc." But he wrote these Acts not long after the death of Walo, bishop of Metz, who fell in the Norman conflict in the year of Christ 882; which he himself again not obscurely attests of himself, no. 39, when, having described the prodigy of oil flowing from the tomb, he subjoins: "Which many saw MOST RECENTLY before the death of the aforesaid bishop." We have three copies of those Acts; one from the Manuscript of the monastery of St. Maximin at Trier, to which we owe very many others also; the second is from the abbey of St. Hubert, of the Order of St. Benedict, on the borders of the territory of Liège and the duchy of Bouillon; the third we received through our Gamans from a very large parchment, as is noted, of the monastery of Blaubeuren of the Order of St. Benedict near Ulm, the tenth Passional of the Saints, written most elegantly about the year 1480 by Friar Bartholomew Krafft; part 2 … folio 81; and it is said in the margin to have been carefully collated with a certain other Manuscript. Where these disagree among themselves, you will find it noted, at least when the variation is in any way notable. Moreover, to these Acts, which are terminated at number 39, some things were thereupon added; as is clear from the Blaubeuren copy. Nay, this exemplar too was more augmented, and so more recent, which the author of the later Life used, as you will understand from that very Life, no. 75.
[12] There follow the later Acts, published long since in Surius on this day; The later, already often printed, yet there is wanting there the History of both translations, and the genuine style of the author, changed after the Surian manner. The whole work then, as he had found it, our Labbe published in the Library of manuscript books, volume 1, page 724, from various Manuscripts. The same Life, from Labbe, d'Achery and Mabillon gave in the Acts of the Saints of the Order of St. Benedict, saeculum 2, page 1087; but the History of the translation, from the same Labbe and an ancient manuscript codex, they exhibit in saeculum 4, part 1, page 435. The same we shall here produce from a double old Manuscript; the one of Épinal, which our distinguished lover of the saints, Pierre-François Chifflet, copied for us with his own hand; the other, which with equal zeal our own Gamans likewise transcribed by himself for our purpose from the parchment manuscript Passional of the monastery of Böddeken, as he notes, of the Order of the Canons Regular of St. Augustine, of the diocese of Paderborn, a notable one, month of July, folio 192, page B; and he collated it with another manuscript, as he asserts. The same are those which our Francis Laherius once sent us, from the ecclesiastical Office, as he added, which is sung in her (St. Glodesindis's) church at Metz; but these are in more than one place contracted and truncated, that they may more conveniently serve the ecclesiastical Office. But we received also others from the same, from a manuscript of the church of Metz, by far the briefest, of I know not what age or value. These I judged should be omitted; because they contain nothing new, besides that which I noted above from them, no. 9; and that they call Wintro, the father of the Saint, duke of the Austrasians (before, count of Champagne, of Partois); but Godila, her mother (daughter of a certain duke of Austrasia). Yet because these are written enclosed in parentheses, I somewhat doubt whether they are not Laherius's own.
[13] have all and their only credit from the earlier ones; Moreover, these our second Acts deserve no greater credit, nor require any other, than that which is derived from the earlier Acts; as you will perceive from their very author, nos. 2, 17, 18, 75. But that author, you say, who is he? Certain codices, according to Surius, have a certain Bernard the abbot, others Arbert the monk. But the most ancient and most approved codices, which Labbe followed, prefer another author, namely lord John the abbot, whom also we read inscribed on our Épinal copy: for in the Böddeken one it is omitted. But concerning that John the abbot it can be asked who he was. We, at the 27th of February in the preliminary Commentary to the Acts of blessed John the abbot of Gorze, §3, no. 23, indicated that John was abbot of St. Arnulf at Metz, the third after Arbert and the monastic discipline there restored, successor of Anstaeus, a certain eulogy being produced in which this is affirmed, and which, with others, you now have printed in Martène, New Thesaurus of anecdotes, volume 3; although our John is there called the fourth abbot of St. Arnulf, concerning whom see our Commentary just cited; but if that eulogy pronounces: "This John, finally, of pious memory, among the very many exercises which he performed within the school of wisdom, composed the Responsories of the blessed virgin and martyr Lucy with authentic modulation, and also the Life of blessed Glodesindis with a nocturnal Office, etc."
[14] Mabillon had thought otherwise in the Acts of the Saints of his Order, saeculum 2, page 1087, where he had thought the writer of this Life to be blessed John the abbot of Gorze himself; [for from them they were written at the decline of the 10th century by John, abbot of St. Arnulf,] which opinion he had not yet altogether laid aside in saeculum 4, part 1, page 435; but when at last he had observed that St. John the abbot of Gorze was little cultivated in letters (which his Acts attest, nos. 10 and 125), he changed his opinion in saeculum 5, page 365, and "the matter being more maturely weighed," he says, "this work seems rather to be ascribed to John the abbot of St. Arnulf." Indeed to our John all things agree which ought to argue the author: the name, dignity, place, time, learning, exercise of style, of which he also gave a specimen in the Acts of blessed John the abbot of Gorze, which we assigned above. For if he succeeded Anstaeus, as to us at least it seems most probable, he must have been created abbot of St. Arnulf about the year of Christ 960, in which Anstaeus died, according to the Martène instrument assigned a little before, and the Acts of blessed John the abbot of Gorze, no. 68. But he seems to have held that dignity long enough: for he assisted blessed John of Gorze as he was dying, in the year of Christ 972 or the following; and afterward composed his Life; on which work he is said to have died in the cited Martène. About those times too our second Acts were elaborated: for that they were written after the year 951 is manifest from nos. 78 and 81; but that they are not later than the tenth century, number 66 persuades, where the author calls some of them still surviving who in the time of Rotbert, bishop of Metz, had experienced the help of St. Glodesindis. But Rotbert died in the year of Christ 916.
[15] But of what value John here reckoned our earlier Acts, he indicates in the places cited above: no. 2 he calls them, who praises them; but complains of their ambiguous chronography: "Writings which, noted with letters of whatever kind, endure to our age." No. 17 of the same he thus speaks: "Nor does that writing, although carried under a silent author, take anything away from the force of the facts: since, though sprinkled as it were with sparse * seed, it has produced a harvest not barren for our uses, to be extended immensely." No. 75: "These things," he says, "as we could, we have transfused from the earlier writings which we found; not that we esteemed that same writing as nothing, which indeed is full of credit and furnishes the greatest force for the order of the deeds; but because, etc." Yet he confesses, nos. 19 and 20, that in the earlier Acts the notice of time is obscure and uncertain up to the translation of the year 830: for only Childeric, king of the Franks, is noted, under whom St. Glodesindis was born; and this indeed is added not as certain, but under opinion. Concerning which Childeric he himself doubts what to determine: and he suspects indeed that Childeric the third can be understood, and the last king of the Merovingian stock; but since he cannot attain how in the time of this Childeric, or even later, St. Arnulf, bishop of Metz, could be said not yet to have been buried at the Holy Apostles (which the earlier Acts nevertheless affirm, no. 14), John hesitates, and leaves this matter to each at his pleasure, this ambiguity not much detracting from the weight of the opinions; and he gave it meanwhile in good faith, as he had read in the earlier Acts, changing nothing at all.
[16] as when they say Glodesindis was born under Childeric; That Childeric exercised the more recent authors not a little; while some thought one man signified, some another: for our Brower thought that in this place was designated
Childeric the second, son of Clovis the second, in the Annals of Trier at the year of Christ 641, no. 41. He was indeed king of the Austrasians; but not before the year of Christ 660, that is, long after St. Arnulf, bishop of Metz, had been translated to the Holy Apostles near Metz; and so much later than St. Glodesindis had been buried there; which conflicts with all the exemplars of our earlier Acts, nay, even with that which John, the author of our second Life, used. Le Cointe, in the Annals of the Franks at the year of Christ 749, no. 12, thinks that Childeric the third is to be understood, who reigned from the year of Christ 742 to 752; but to this opinion the more ancient Acts of the Saint are opposed much more strongly than to the Browerian. But of Childeric the first there can be no dispute; since he preceded the catholic religion among the Franks. Mabillon therefore thinks that here, for Childeric, Chilperic should be read, by which name he understands the first, grandson of Clovis the first through Chlothar: but wrongly, in my judgment at least: for that Chilperic reigned in Neustria alone, when the Austrasians had their own king, first indeed Sigebert, and then his son Childebert II, who survived Chilperic, king of Neustria. But is it credible that an author of Metz, in a history which happened at Metz, that is, in the primary city of the Austrasian kingdom, would have employed a foreign king to signify the times of his affairs, leaving aside the proper kings, whom he both could and truly ought to name, especially since he himself, then residing at Metz, wrote these Acts for the people of Metz, as is plain from what was said above of the author of the more ancient Life?
[17] Since therefore neither Chilperic nor any Childeric can be composed with our Acts, whom we, in place of Childebert II, we think that for Childeric should be substituted Childebert II, son of Sigebert, father of Theudebert and Theuderic, with Surius and others; for he reigned in Austria, or Austrasia together with Burgundy, from the year of Christ 575 to 596, within which time we have fixed our St. Glodesindis. But how akin to each other are the names of Childeric and Childebert, so easily could the one be taken for the other either by the author himself of the earlier Life, or after him by amanuenses, or by fame itself, which that author signifies he followed, about three centuries after the times of Childebert. Why we think thus, this makes in the first place, that from the earlier Acts it is established that holy Glodesindis died before St. Arnulf, bishop of Metz, was laid in a sepulchre at the Holy Apostles: for thus they have, no. 14: "In that place too (the basilica of the Holy Apostles, near Metz) there was not at that time (when our Saint was buried there) the body of blessed Arnulf, the excellent confessor." St. Arnulf, bishop of Metz, ceased to live in the year of Christ 640; in the following year his body was translated to the said basilica, where it remained until the year of Christ 1552, as was said at the 18th of this month, page 424 and following. Therefore the Saint died and was buried before the year of Christ 641: she was not therefore born under Childeric the second, much less under the third; but under some other more ancient king of Austrasia, whose name, on account of some affinity, could easily be confounded with the name of Childeric: since therefore among the names of the earlier kings of Austrasia none approaches nearer to that than that of Childebert, we judge that this was wrongly confounded with that in our Acts.
[18] To the same makes the authority of Sigebert, in the Chronicle at the year of Christ 615 thus writing: "Glodesindis of Metz is illustrious, we think crept in here wrongly: who, fleeing her betrothed, a veil for her head being sent to her from God by an angel, devoted herself and her possessions to God." Whether Sigebert understands this of the time in which the Saint departed from the living, or of that in which, after receiving the veil from heaven, she had begun to grow famous already as abbess, in neither way can it be but that he thought her born under Childebert: for she lived only thirty years; she presided over the convent from about the twenty-fourth year of her age: but whichever number of those years you subtract from the year of Christ 615, you must fall into the reign of Childebert II. There is added besides, that our Acts make the father of St. Glodesindis not some obscure man of the people, but a duke of the Austrasian kingdom, and one so powerful in wealth in the very city of Metz that he gave to his Daughter there wherewith to found a monastery on the estate, and to feed in it altogether a hundred virgins; they add also his name: which duke was called Wintro. The histories exhibit to us one Wintro, or rather Wintrio, a most celebrated duke of Austrasia under king Childebert II, and slain under Theudebert, son of Childebert, at the instigation of Brunhild, in the year of Christ 598; concerning whom may be seen the History of St. Gregory of Tours and the Chronicle of Fredegar: besides this one Wintrio, I say, no one anywhere is known, either Wintro or Wintrio. Why then should we not believe this man to have been the father of St. Glodesindis? So certainly most of the learned think, with Hadrien de Valois, Frankish Affairs, volume 2, page 493, where he thus has: "Wintrio, therefore, duke of Champagne, begot St. Glodesindis the virgin from Gudila." Of which matter no one should doubt; since both the name, and the dignity, and the time, and the very places agree. Why then should she not also have been born under Childebert?
[19] Indeed light are the two arguments which Le Cointe opposes to this opinion. And the first indeed, whatever seemed otherwise to Le Cointe, that the Acts do not affirm St. Glodesindis to have been born under Childebert, but under Childeric; in that we do not deny both that there was error and that error could easily be made after three centuries. Although they do not affirm it absolutely, as also the author of the second Life attests, no. 19, but only under opinion. Nor did Le Cointe think that his adversaries were chiefly to be pressed with this weapon: for there is another which he repeatedly hurls, and thinks most valid; namely, that according to our second Acts, no. 33, when Drogo, bishop of Metz, thought of solemnly elevating the Saint's body in the year of Christ 830, he questioned concerning the life and deeds of this Virgin those who had been able to see her alive in the body, a great part of whom still survived. Which, lest it should seem incredible, John there proves from the times of Childeric up to the eighth year of Drogo, of Christ 830; "which," he says, "are found not much above the eightieth year." Le Cointe concludes hence that the birth of Glodesindis can by no means be referred to Childebert II, but is to be placed under Childeric III, a century and a half later. This little quibble, if it had been drawn from the more ancient Acts, would argue their author of the most open contradiction; inasmuch as he would affirm that St. Glodesindis was buried before she began to live, that is, before the year 641; as we said above.
[20] who did not see the more ancient Acts: But that writer is far from so gross a contradiction, so as to make anyone survive to the time of Drogo who had once seen Glodesindis alive. Consult the more ancient Life, nos. 19 and 20. There he narrates the prodigious raising of the sepulchre, examined by command of Drogo through the chorepiscopus and others, then subjoins, in the following chapter and number: "Which when it had been found, and reported to him, or the life of that most religious Virgin, while she lived, announced; by the divine will presently … he presently sets about carrying it from that place into another." What here, I pray, is asserted, other than that there were reported to Drogo not only those miracles which Glodesindis had wrought after her death, but also those which she had once done in life? Are those here said to have done this who had once lived with her? By no means. Could no one do this in the year 830, save one who had known her living? Tell me then, whence did the author of the earlier Life receive what he narrates of the Life of St. Glodesindis at the close of the ninth century? Could he too have known her living, even under Childeric III? Nay, does he record that those surviving witnesses saw or heard? So far from it; that no. 4 he calls fame alone, and that very ancient and fleeting, the witness of his narration. It is therefore only the episodes of John the abbot on which the Le Cointian argument rests; John, I say, who in the second Acts professes that he changed nothing in the earlier Acts but the style, and who accordingly, when he disagrees from them, neither requires nor deserves any credit, except when he approaches things done in his own age. Then this amplification of John, how little solid it ought to have seemed even to himself? For it depends on that opinion which decrees Glodesindis born under Childeric III; concerning which the same John, nos. 19 and 20, dares to determine nothing certain. There is nothing here, therefore, whereby anyone can be moved from the ancient and received opinion.
[21] for the Saint was born about the year 578; died about 608. St. Glodesindis was therefore born under Childebert II, who held Austrasia from the year of Christ, as I noted before, 575 to 596; but in what year of his reign she came into this light, is uncertain. Yet that the Virgin's birth pertains to the beginnings of Childebert, we gather from this, that, her parent Wintrio still surviving, she had already refused a second marriage; had already afterward been veiled by an angel; had already applied herself to founding a convent; all which can scarcely be feigned to have been done before the twentieth year of her age; which accordingly she had attained before the death, or rather the murder, of Wintrio. But Wintrio was slain, according to Fredegar, in the year of Christ 598: therefore Glodesindis could scarcely have been born after the year 578; nor indeed much earlier; since she was born under Childebert. Hence you will also easily conclude at about what time she departed from this life: for if she lived only thirty years, as the Acts report, one must fix her as having died neither before the year of Christ 605, nor after the year 608; whatever seemed otherwise to Sigebert, when he says she was illustrious in the year of Christ 615. Thence too anyone will be able to conjecture concerning her first translation, when it happened; inasmuch as it followed her death by twenty-five years according to the Acts, which I subjoin.
Annotations* elsewhere, "merit"
THE MORE ANCIENT LIFE
By a certain anonymous monk, from four manuscript codices collated among themselves.
St. Glodesindis, virgin, at Metz in Belgica Prima.
BHL Number: 3562
FROM THE MANUSCRIPTS.
PROLOGUE OF THE AUTHOR.
O God, who by the power of your might created all things out of nothing, and made the help of woman inseparable from man; The author, the help of God that you might give a beginning of manly flesh to the female body: who also by so excellent a mystery consecrated the conjugal union, that you might presignify the sacrament of Christ and the Church in the covenant of marriage, and who conferred on this holy virgin Glodesindis such glory that, the world being trodden down and despised, she joined herself to your only-begotten Son as her spouse; open, I beseech, our lips and mouths
that we may announce your praise, and may deserve to praise you perfectly and worthily, and may be able to recount the life and acts of this holy virgin Glodesindis; in whom the rest of the holy virgins may receive an example of chastity: that they may strive and run toward you, and by the prayers of the same holy virgin Glodesindis may deserve to arrive.
[2] We also inscribe in the series of this little work ten verses; implores, in which number, that is, the denary, ten virgins are mystically contained, who, taking their lamps, went out to meet the bridegroom and the bride. But five of them were foolish, and five prudent. So too in these ten verses, five are hexameters and five pentameters: since it is doubtful to none that in the senary number the perfection of a work is designated a.
"Receive, holy Father, at the asking of Glodesindis, our prayers, I beseech, O pious one, by the perpetual virgin: At the entreaty of Glodesindis, O almighty, have mercy on all, but on us night and day, I pray: And grant us, O Glodesindis, prosperous things always, O Almighty, by the prayers of the kindly virgin. Glory, praise, and honor abide through all the ages to the almighty God on the virginal throne. By the merit of holy Glodesindis blot out our crimes, I ask, O God, and grant rest."
[3] It behooves us, brethren b, with all our strength to praise God the Father almighty, to write the Life of blessed Glodesindis; and Jesus Christ his Son, and the Holy Spirit, who is the third in the perfect Trinity; who also is the remission of sins, the hope of the wretched, the refuge of the poor, the refreshment of the sick. Amen. It behooves us also, for the edification of holy mother Church, redeemed by the blood of Christ, whom he presented to himself as a glorious spouse, not having spot or wrinkle, to write the life of the Saints, who shone as it were luminaries of the world, and, the darkness of ignorance and of errors being expelled, illumined a clear light in the hearts of believers; into whose hearts we believe should be brought the life and acts of the holy virgin Glodesindis, whom we believe should be of no less obligation [c']; because, as is reported, not from a human man, but from an incorruptible angel, her father and the rest of her noble kinsfolk c contradicting, she received the veil of her head. Who, unless she were worthy and lovable to God, would by no means, as we have now reported, have received the veil divinely, by the Lord's command, with angelic hands.
[4] nay, invokes the Blessed one herself. Come now, holy virgin Glodesindis, help, succor, grant strength, and pray the Lord that the eye of our heart may be illumined with the light of wisdom and understanding and knowledge; that we may deserve clearly to see and recount the miracles of God and our Lord Jesus Christ, which in our times he has deigned to work by your intercessions. For we believe they should be committed to writing, that they by whom we, being present, rejoice, those following too may, for the memory of the writing, be edified. For the same blessed Virgin, whose merit of life is sought out, while still dwelling in this world, was even then most fully revealed by her miracles. For through negligence it had been so passed over in silence, that scarcely anything, according to the magnificence of her life, could reach to the times of our age.
ANNOTATIONS.
* elsewhere, "merit"
CHAPTER I.
The birth of St. Glodesindis; her marriage; her virginity asserted by angelic ministry; the foundation of the convent; her blessed death.
This holy virgin Glodesindis, however, is said to have been in the times of king Childeric a, The noble birth of the Blessed one, and her first marriage: and the daughter of a certain illustrious duke, which duke was called Wintro b. Her mother's name too was Godila c; and the aforesaid offspring was begotten of a noble lineage of family enough. Who, when she had now grown up so far that the bond of marriage ought to be provided for her, her father had already begun to labor at that effecting according to the nobility of children; and the matter came as far as the betrothal. But the time of the betrothal being over, her father and mother, or noble parents, receiving her, delivered the aforesaid virgin of Christ and spouse of our Lord Jesus Christ, Glodesindis, to a certain noble man, by name Obolenus; who, receiving her, led her to rule his house: and the aforesaid virgin and spouse of our Lord Jesus Christ, Glodesindis, being brought within the precincts of his house, though wishing to be joined to her, yet by the Lord's providence he did not know her in act. But all these endeavors were made in vain; because the holy Virgin had already consecrated her body and soul to the heavenly Spouse.
[6] But that same aforesaid bridegroom, on that same day, was by the aforesaid king Childeric, by the divine providence, summoned, the bridegroom's punishment, the integrity of the Blessed Virgin. that he might not defile the aforesaid most holy Virgin, who counted carnal marriage as nothing, and renounced the pomp of this world with all her strength. Obolenus too, at once and swiftly directing his journey to the palace, and arriving there d, as soon as the aforesaid king Childeric heard that he had arrived at the palace e, ordered him, for his wicked crime and for his great wickedness, to be put into custody, and there, thrust back, to be kept for a whole year with firm defenses: whence, after the year was completed, being led out, by the command of the aforesaid king, he was slain by beheading.
[7] Then the father of the aforesaid holy Virgin wished to join her to another man in marriage. While another marriage is prepared, She refusing this with all her efforts; and the day of the marriage meanwhile approaching, on which the blessed Virgin was to be delivered to a corruptible bridegroom, a bridegroom hostile to integrity, who a little after was to be rottenness, worm, and dust; being now made a victim to the Lord, despising such a bridegroom, for Christ leaving father and kinsfolk and bridegroom, she desired to serve God alone. The father too of the aforesaid holy Virgin, wishing [c'] to lead her with him to the city of Trier, to his sister, by name Rotlinda f, who at that time dwelt there in holy conversation, that with her there, by soft and sweet words, her mind might be softened, so that even so he might have been able to give her to another man in marriage.
[8] She refusing and detesting this, would not go thither according to her father's agreement, The Blessed one flees to the church of Metz, but fled to the city of Metz, into the church of the holy protomartyr Stephen g, and set up in the confessio h, where the relics of that Martyr i and of countless other Saints were laid, for the sake of flight k, not for a committed crime, but lest she should commit a crime: nor, fearing the ferocity of her kinsfolk, she remained; because she was readier to die than to lose the flower of virginity and the adornment of chastity and the reward of glorious integrity; giving an example to all virgins following, following Christ himself, the adornment of all virgins, whom a Virgin had conceived, a Virgin had borne, and forever had remained a Virgin. Let not virgins think that true joys consist in the spotted bonds of marriage, in ample possessions to be lost by many chances, and especially in the detriment of modesty, of all which after death there will be no sweetness.
[9] But that I may return to the order of the discourse proposed; the kinsfolk are turned into fury, and still more the preparers of the wedding, whence she could not be torn away by her kinsfolk; and, grieving as if deluded, they resolve to persecute the Handmaid of Christ, and by any means to turn her back from her proposed intention. But blessed virgin Glodesindis, rejoicing as if she had come to the haven of quiet, is neither shaken by their terrors nor seduced by soft words. And there is then a diligent watch at the door of the basilica, that by whatever force the Virgin might be seized, or even, as an offender, be punished.
[10] But the mercy of Christ turned so monstrous a fury and so great a hatred, by his power, into clemency, nay, an angel veiling her, and changed the folly of the kinsfolk into benevolence toward the Daughter: for, as they say, before them and very many peoples she remained in the same church of the protomartyr Stephen for six days, neither eating nor drinking; but perhaps she was fed and satisfied with angelic bread: in which place she was most intently and with pure devotion at leisure for sacred prayers. And so, the seventh day now being at hand, which is called the first weekday, and the Lord's day, a certain unknown man of angelic countenance came, whom two boys followed, who to the holy Virgin, placed beside the altar for fear of violence, brought the veil of holy religion, and presently, having veiled her before all, left her. But this being done, they withdrew from their eyes l.
[11] they, terrified, ask pardon; Yet no one said what they sought, or what they had done; but all were held with great terror, and knew not what, the terror impending, they could do. Which all, perceiving and knowing it done by angelic hands, decree that she is no longer to be persecuted as impious, but to be venerated as holy. And all, prostrate, ask pardon; that the holy virgin and beloved of God, Glodesindis, would grant them indulgence; and thus they were reconciled to her, and obtained pardon. Let virgins hear this, who are titillated by however small a trouble of their body, what this holy Virgin deserved, who shrank from the bed of a man; who first, by an angelic hand, in place of a pledge, deserved the veil, and Christ the inestimable spouse, and afterward the heavenly and perpetual kingdom; nor even in the present world is she left contumelious.
[12] and yield place to the Daughter for erecting a monastery. But at last the aforesaid Virgin, going of her own accord to Trier, and arriving at her aforesaid aunt Rotlinda, and there dwelling most religiously with her, learned the sacred Rule; that she might both instruct herself and give a norm to the other nuns. And all these things being rightly performed, she returned to Metz; and in the aforesaid city of Metz a certain place is given her by her kinsfolk, which she herself had chosen; and, enriched with possessions, they leave it to the holy Virgin. But she presently built there a monastery, which is called the Lower m Monastery, and, a company of a hundred nuns being there gathered, she presided over and profited it the days of her life.
[13] Where after six years she died. Some report that, after the monastery was established and the congregation gathered and regularly instructed, she spent her life for six years, and lived regularly and irreprehensibly, and showed herself imitable to the others following her: which is now declared by her most holy virtues. But after six years, incorrupt, she migrated to her Lord, the inviolable spouse; to whom she had vowed herself, and for a long time desired to be joined. Some say that she completed the whole course of her life at thirty years. Afterward too she commanded herself to be carried to the place which at that time they called at the Holy Apostles n, and there ordered herself to be buried.
ANNOTATIONS.
* read "voluit" (wished)
CHAPTER II.
The Saint's burial; the first translation; her incorruption; certain miracles.
In that place too there was not at that time the body of blessed Arnulf, the excellent confessor a: She was first laid at the Holy Apostles for 25 years; but at last, the name being changed, now they call that place at St. Arnulf, or at the Holy Apostles. But she commanded herself to be carried thither, because there was not in her monastery, which they call the Lower, a cemetery where the body of that most holy Virgin might be buried. In which place she rested in peace twenty-five years b. But at last there came divinely to a certain religious nun in the aforesaid Lower monastery a divine announcement, that a church should be built outside the wall of that monastery in honor of the holy Mother of God, Mary; and it seemed to that nun as if the holy virgin Glodesindis spoke to her, and stood upon the wall of the city, and cast a stone in a certain place; and commanded that in that very place, in which the stone should fall, they should make an altar in honor of the holy Virgin Mary: and she showed her another place, in which a door should be made across the wall of the city, through which the nuns of the aforesaid monastery should have entrance into the church of holy Mary.
[15] thence then translated to St. Mary's, still incorrupt, Which the inhabitants of that monastery by no means dared to do, except by the license and command of the king. And they sent envoys to the king; who granted them what they asked. He commanded also that in that same church of the holy Mother of God, Mary, cemeteries should be made, where the body of that holy virgin Glodesindis might be entombed, and the bodies of the other nuns be buried, on account of the length of the journey to the Holy Apostles, which they now call at St. Arnulf; or on account of the labors of the men who carried the corpses of the nuns to the aforesaid church of the Holy Apostles, or of St. Arnulf, or to the other churches about the city. The aforesaid church too being finished, they disinterred her from the place where she before lay, and carried her with psalms and hymns and spiritual canticles to the Lower monastery, into the aforesaid church of holy Mary, and there buried her at the right part of the altar. Who was so, as they report, whole, as if she were dying that very day.
[16] not without a present miracle. But when they disinterred her from the cemetery of St. Arnulf, they placed the holy Virgin in a bath, that her flesh might recover the beauty of its former comeliness: where a marvelous power of Christ appeared. A certain religious nun, so sick that she scarcely lived, touched the said holy virgin Glodesindis with her finger on the face; from which, as is reported, blood at once came forth. But that same nun, who touched her on the face with her finger, when the blood coming forth from her appeared to many, received thence the term of her life augmented by half a year. But she was buried in the church of the holy Virgin Mary, in which, until the translation of her body within the monastery, she honorably rested.
[17] A mouse gnawing her foot is detected by a vision. But to a certain nun, living religiously, it was divinely announced that a mouse was defiling the body of that holy virgin Glodesindis. And it seemed to her as if her sepulchre were opened, and she cast out a mouse, which was devouring the great toe of the right foot of the said Virgin. When day dawned, she related all this to her abbess and the other nuns. Whom it seemed good to take religious priests of Christ, and to test the outcome of the matter with a Litany and the other sacred prayers: and they did so. But the Litany and sacred prayers being performed, most devoutly and most religiously, with great fear, they opened the sepulchre of the most holy virgin Glodesindis, and found it as the nun had related; and they found the toe of the holy Virgin's right foot bloody; and they cast out the mouse; and the hole through which it entered they secured; that thenceforth it might not have entrance through it.
[18] In the church of St. Mary the body long rested. But the tomb being rolled back over the sepulchre, and closed as it had been before, she rested in peace in the aforesaid place; where many and innumerable persons, by her merits, were rescued from various infirmities. She lay, until the translation of her body, which is on the day before the Ides of March c, in the aforesaid church of the holy and inviolate Virgin Mary, beside the monastery over which she presided, and even now presides, although she rests there buried d. These few things concerning her deeds we have noted with that credit with which they came to us.
[19] But now we shall come to the miracles. Especially in the year of the Incarnation of our Lord Jesus Christ eight hundred and thirty, The sepulchre rises of its own accord in the year of Christ 830; Pope Gregory e presiding on the Apostolic throne, and Louis f wielding the imperial sceptres, and Drogo being archbishop of Metz g, as it pleased the Divinity, a thing so precious could no longer lie hidden. For the sepulchre, in which blessed virgin Glodesindis lay entombed, began to emerge from the earth, and in a very wonderful manner; so that neither in the earth itself did the nearer places of the tomb appear, nor in the mural construction set above. Which when it had come to the aforesaid venerable pontiff, he by no means suffered a matter of such dignity to be any longer dissembled, but, sending presently on the morrow his chorepiscopus h and the other religious priests, commanding to explore the matter, whether it were true.
ANNOTATIONS.
CHAPTER III.
The other translation, and various miracles that followed it.
whence the body is translated into the primary church of the monastery, Which when it had been found, and reported to him, or the life of that most religious Virgin, while she lived, announced; by the divine will presently, and forewarned by the prayers of many, he presently sets about carrying it from that place into another. Which when it had been done, and that holy body taken from the earth, burial was provided for it in the same monastery, in the elder church, behind the altar which was built and consecrated to the praise and honor of the holy Mother of God, Mary, and of blessed Peter, prince of the Apostles, and also of St. Sulpicius, the excellent confessor a. And there presently the wonders of Christ began to shine forth, so that sight to the blind, walking to the weak, health to the sick were most abundantly restored.
[21] when one blind man, and two blind women, received their sight. But first, before her body was consigned to burial, a certain blind man, who had already for a long time been blind, and had no hope of seeing, by the merit of the aforesaid holy Glodesindis received the light of his eyes. But afterward a certain woman, by name Andrea, who had already for a long time been blind, was enlightened. A certain woman too called Rimberga, who had already for a long time been blind, as soon as she heard the signs already divulged through the whole city, to the church, in which
the body of the virgin Glodesindis was entombed, she began to go in haste; and when she arrived there, the Lord showed a great sign by her merits. For a prayer being made, remaining there in vigils not a long time, she recovered her sight.
[22] There three feverish women are healed; Martina too and Waldrada and Odelgardis, all three, were held by great fevers, and had already for a long time grievously suffered fever, so that they lay almost dead. Who, namely, spent their substance on many physicians for the sake of health, and could receive from no earthly physician either health or even relief: as soon as they came to the thresholds of the same church, a prayer being made, by the merits of the holy Virgin, without payment of money, and without human medicine made by carnal hands, they received their former health.
[23] Imma, most grievously languishing, But a certain woman, by name Imma, was held by a most grievous languor, and languished a long time; who scarcely even drew breath to herself, and could have from no man health or ease, but was already without hope of recovery. Whom nevertheless the Lord would not leave in that despair; because, as we believe, she had in herself some little spark of good work, which he did not suffer to be extinguished. By God's will, therefore, making her way to the aforesaid monastery, and arriving within the precincts of the monastery, she gave immense thanks to almighty God, that she deserved to arrive there alive, which she had believed by no means could be done before it was done.
[24] there she is restored to health. But as soon as she entered the gates of the monastery, she felt the languor gradually recede from her, and the more she approached the church in which the body of the Virgin lay buried, so much the more did the infirmity gradually, as we said before, recede, and she was more and more eased. Who, as she began to survey the church, and to render immense thanks to God, and to pray for her sins, and about the altar and the sepulchre of the holy Virgin to pray with all her strength, not long after, in the aforesaid church beside the Virgin's sepulchre, most intently praying and supplicating, by the prayers of blessed Glodesindis was so restored to health as she had been in former time, and received whole health.
[25] But on a certain day, while the nuns most devoutly performed their office in the aforesaid church, The Blessed one herself, leading a blind woman to her sepulchre, a certain unknown woman, yet born not far from the city of Metz, whose name was Angelindis, entering the thresholds of the aforesaid church, came to the steps which are before the altar; who, since she had already for a long time been blind, could not go by herself, unless she had a guide. But as soon as she mounted the steps which were before the altar, and came to the altar itself, it seemed to her as if the holy virgin Glodesindis herself were leading her. Yet that aforesaid woman, who was blind, did not recognize her; because her eyes were now beginning to be opened; and with a little sight she perceived that she had another guide than she was accustomed to. Who, looking here and there and crying out, began to call her guide by her proper name; yet she could not find her, since, by the Lord's granting, she had a fairer and better guide.
[26] But when she had been led by holy Glodesindis to the head of her sepulchre, she restores her sight: her prayer there being performed, it seemed to her from the Virgin's sepulchre as if there were clouds; and she wondered greatly that clouds so near the earth had passed by in an unwonted manner. At length her eyes gradually began to be opened, so that she deserved to see the sepulchre of the aforesaid Virgin. But she, not recognizing herself there, wondered greatly how she had turned aside thither, and, looking on every side, could neither see nor find the unknown guide who had led her thither. To whom, grieving, it was divinely revealed that holy Glodesindis had led her thither. And thus, by the Lord's granting, there before many bystanders she received clear sight; so that afterward she needed no guide, but by herself directed her way to whatever part she wished.
[27] But after her a certain woman came to the aforesaid church, by name Plictrudis, she opens the eyes of another blind woman there. who, for many days now past, could not see the light. But as soon as she came to the Virgin's sepulchre, and sat down beside it with the other countless sick, she remained there the whole night in vigils and prayers. But the morning synaxis b being performed, it seemed to her as if the holy Virgin herself with her own fingers forcibly opened her eyes, and thus by her merits she deserved to see clearly.
ANNOTATIONS.
CHAPTER IV.
The continuation of the miracles.
The tenth miracle too, which the Lord showed in the same place by the merits of the holy Virgin, is not to be kept silent. There was a certain man, by name Baldric, She heals fetid and putrid nostrils. whose nostrils for a long time so stank, that scarcely would anyone wish to approach him, on account of the stench and putridity of the nostrils. Who had received medicine from very many physicians for the above-said infirmity; but it profited him nothing. When, therefore, he heard that almighty God in the city of Metz through Glodesindis, the virgin beloved of God, wrought very many virtues, he hastened to go to the said city. But when he came to the Lower monastery, in which the body of the holy virgin Glodesindis lay entombed; and entering the church a, all began to flee on account of the stench which he carried in his nostrils. He, not on that account distrusting the mercy of God, withdrew; but there, though with shame, with the other sick, holding his hand to his infirmity [b'], sat and prayed that the heavenly God would restore him health. Whose prayers God hearing, by the merit of Glodesindis so healed him, and freed him from the above-said disease, as he had been sound in his youthful age.
[29] Some women are freed from blindness: But the eleventh sign I will not keep silent. A certain woman, by name Benedicta, came to the aforesaid monastery, who had already for ten years been blind, so that she neither saw the light nor ever thought to see. But God, pious and merciful, regarding her want, by certain secret means granted her to proceed to the aforesaid monastery. But when she arrived there, she presently hastened to make for the Virgin's sepulchre. Who, when she heard the tumult of the sick sitting beside the sepulchre, began to howl with great cries, and with all her strength to pray for her sins. Who there was heard by God, so that by the merits of the holy Virgin she received clear light. But Ansegardis and Lamberga, or [c'] Bercardis and Stangardis, and also Madelsinda, who had all already for a long time lost the light of their eyes, were enlightened before the sepulchre of the most holy Virgin.
[30] likewise another from contraction of hand and feet; For a great sign after the past miracles was declared in the same place, which was the seventeenth. A certain woman, by name Bova, was healed in the aforesaid place, who for three years now past had weak and contracted feet and one hand. Who, when she heard that almighty God in the city of Metz through the merit of the most holy virgin Glodesindis had wrought so many signs and virtues, at once commanded herself to be carried thither; since she had not the strength to go by herself. Who, when she was brought within the church, in which the body of the holy virgin Glodesindis lay honorably entombed, ordered herself to be placed upon the pavement. Who, prostrate on the earth, began to weep and to ask the Lord that he would restore her some aid of health, recognizing that for her sins she had such an infirmity. Whom God, merciful, just, and pious, heard, and before the sight of all the bystanders restored to the aforesaid woman her former health.
[31] After these aforesaid signs, many others were there shown, and some blind men, or and again several others from blindness. blind women received the light, that is, Madelbert, Abgenia, Baldrada, Adelbert, Adalsinda, Ratbert, Agidia: all these in the aforesaid monastery, and before the sepulchre of the blessed virgin Glodesindis, by her merits and prayers, deserved to see the clear day. Nor is it wonderful, therefore, if in the aforesaid place, and in the same monastery, of which we have already above reported many things, so many signs are done, since even in the exterior places of the monastery very many were declared by her merit.
[32] But there is a certain clergyman in that monastery, by name Fulchobert, A clergyman, invoking the Saint, obtains a boat. who on a certain day wished to proceed beyond the river Salia [d']. But when he had come to the bank of the aforesaid river, wishing to cross it, not finding a boat in which to cross, he began to sit and await some man who might bring him a boat. But now so wearied with weariness, and long waiting, he began to doze in that place. But awakened, he found no aid whereby to cross the river. Then, returning to himself, he began to beseech that the holy virgin Glodesindis would ask God that a boat might come to his little servant, in which he could cross. But God, who is present everywhere, hearing his cry, by the prayers of the aforesaid Virgin gave him aid for crossing the river. For that boat, by itself, no one moving it, came up to the aforesaid clergyman. Which he, finding at the landing and at the bank on which he stood, and rendering great thanks to God that by the merit of his lady Glodesindis he had given him a boat, entering into it, crossed the said river.
[33] Nor do I think it should be kept silent, that a sign done by the merits of Glodesindis much farther from the aforesaid city and the said monastery A poor fisherman, invoking St. Glodesindis, appeared to many. For a certain poor man wished to go to the aforesaid monastery, in which lies buried the body of the holy Virgin, but he was unwilling to go empty to the aforesaid place, divinely admonished by the precept which is written in the law: "You shall not appear empty in the sight of the Lord your God [e']." But that poor man had the art of fishing; and he went to the water with his utensils, by the fisherman's art, that even there he might catch some fish, which he might carry to the said monastery to the keepers of the aforesaid Virgin, that he might have a better place of prayer, and a sweeter reception with them.
[34] When he began to draw his net through the water, presently recovers a fish, slipped from the nets. he caught a huge fish. Which, as soon as it felt the net, wrenched itself from the net, returning again into the water. But that fisherman began to wail with great cries, and to beseech God and holy Glodesindis, that she would restore to him some little gift, or the fish, which he might carry to the said place. But God, merciful and pious, who does not despise the cry of the poor, heard his prayers, and restored that very fish which before he had caught by his art, but
then no longer by his own art, but divinely restored; since that fish, leaping of its own accord from the water, both brought itself back and fell into the net, as if some other helper of his cast it from the water by hand into the net. And thus he received it, and carried it to the aforesaid place, and delivered it, as he knew, to the keepers of the holy Virgin.
[35] A marvelous power too in the same place, the Lord granting, A man beset by a demon by the entreaty of the holy Virgin, was declared at that very point of time. There was a certain man, by name Odilulf, smith of the emperor, from a village whose name is Judich f, who for eleven courses of years was grievously vexed by a demon, and had gone to many places of the Saints, that he might receive health, the demon being expelled. For he was at St. Sebastian's, and at St. Denis's, and at St. Quentin's g, and also at the bodies of countless Saints; where he could not feel even any aid of the aforesaid matter. He had also spent his substance on many carnal physicians, that even so he might be healed; which profited him nothing.
[36] is freed there. At last too, hearing of the virtues which God, merciful and pious, who wishes no one to perish, but all to be saved, wrought by the merits of blessed Glodesindis in the city of Metz, he hastened to go to the monastery where the body of the aforesaid Virgin lies buried, that even there he might receive health. Whose humility and scourge or vexation, which he professed himself to have by his own merits, God regarding, by the prayers of the holy Virgin restored him his former health, and by her powers cast out the demon from him.
ANNOTATIONS.
CHAPTER V.
The other miracles.
Two dumb persons, a demoniac woman, and a lame man are restored to themselves A marvelous mystery too in the same monastery, by the prayers of the Virgin herself, was declared. A certain man, by name Guntelinus, came in haste, by God's instinct, to the aforesaid place, who from the beginning of his nativity was dumb, so that he could not even mutter, but there, before the Virgin's sepulchre, deserved to speak openly. But on a certain Sunday, a certain woman, who from the beginning of her nativity was dumb, in that place before the sepulchre, by the prayers of the Virgin, deserved to speak a. But there was a certain woman, by name Teudrada, who, when she heard that the Lord by the merits of Glodesindis in the aforesaid place cast out many demons, began to go in haste, and arriving there, the demon being expelled, was healed by her prayer b. Nortpald too, born of the village of Lauriacum c, who for a long time was lame, in the aforesaid place before the sepulchre of that Virgin was healed, and his before-weak feet he there received sound and whole.
[38] A certain woman, Aletrudis, of the village of Arguntiacum d, Three blind women obtain the use of sight, etc. the signs being heard and known, began to go in haste to the sacred sepulchre of the aforesaid Virgin: for she had already for a long time been blind, so that she did not even see the light of the sun. But when she came to the place, and, prostrate before the sepulchre, began to pray, remaining there not a long time with the other sick, she received her former light by the merits of the holy Virgin. Anstrada too was likewise blind, who there, the Lord granting, received clear light. But a certain woman, Glumna *, who was blind, in that place before the Virgin's sepulchre received clear light, the darkness being expelled. Many indeed and countless miracles were wrought by the merits of the blessed virgin Glodesindis by God the provider, by which both the majesty of the divine power was shown, and the security of the human race was manifestly made clear.
[39] For while Walo e was governing the church of this city as bishop, in that same place a conspicuous sign was seen, Oil flows from the Saint's sepulchre; which shone forth as a miracle to all the inhabitants of the city of Metz; since at the feet of that blessed Glodesindis oil is said to have flowed. Which many saw most recently f before the death of the aforesaid bishop, since the liquor of oil flowing from the feet of the aforesaid Virgin, and proceeding up to the head, they say implored the mercy of God with the tears of that holy Virgin for the impending ruin of the city; which also is held ascertained by many men and women through divine revelation, that she obtained so great a place with God by her tears, that the city itself suffered at that time no loss of ruin g. Nevertheless, through the clemency of almighty God, who consecrated to himself the hall h of the holy Virgin, ineffable miracles flash there up to the present day; since he who took her to himself in the heavens made his memorial on earth, Jesus Christ, Son of the supreme Father, who also, coequal to the Holy Spirit, lives and is glorified God through all the ages of ages. Amen i.
[40] Therefore Walo the bishop, when he had governed the church of Metz for the space of six years, was slain by the pagans. and, being collected, is preserved, After his departure too, the course of one year being revolved, the lord Rutpert k was ordained bishop in that same holy see. Under the time of his prelacy, therefore, in the consecrated church of the virgin Glodesindis very many miracles, the Lord working, were shown. For from the side of her sepulchre often a stream of oil was seen to flow forth; so that from that place it ran far along the pavement. Which the keepers of that altar, reverently collecting with a sponge, and filling with it a certain little glass vessel, placed it upon the bed l of the aforesaid Virgin.
[41] And so at a certain time, when a certain nun of that place, disappearing for a while from those about to carry it away. by name Leudewidis, had besought a certain keeper of that altar, Doda, that she would lend her the same little vessel with the collected liquor, wishing to carry it to the basilica of the holy Cross, which is within the precincts of the same monastery, and which she then had in her province m, and there to keep it for the sake of religion, that Doda, putting her hand upon the bed in the place where a little before she had placed it, could by no means find it. For which reason, trembling and amazed, having called together her other companions, a lamp being lit, she began to survey the sepulchre, to seek it diligently. And though they always had that little vessel before their eyes, long seeking, they could scarcely at last at some time touch it with their hands.
[42] Which when they had rejoicingly received, the aforesaid Doda, separating a certain part of the same liquor, sent it to her brother, namely Angelarius the presbyter, to the church which is dedicated at Metz in honor of the Savior n, She who carried it away is punished with madness, until she brought it back. that there for the sake of religion it might be kept for relics. But the little vessel with the greater part of the aforesaid liquor the above-written Leudewidis, reverently receiving, carried to the basilica of the holy Cross. Which when it had been done, the aforesaid Doda was made as it were mad for such a boldness; so that she could feel herself to have no strength at all of mind or body, until, sending to the aforesaid churches, she acquired all that liquor which had been given away, and with the little vessel in which it had first been laid up, replaced it upon the sepulchre of the handmaid of Christ, Glodesindis. Which being done, the space of two hours not yet finished, the oft-mentioned Doda rejoiced that she had recovered whole vigor of mind and body.
[43] A blind woman recovers the use of her eyes, But many afterward, having pain of the head, or of the eyes, or of the other members, in the same church, by the touch of the anointing of that liquor, aided by the intercessions of the Virgin of Christ, deserved to receive health. But a certain woman, by name Hildegardis, when for eight years she had been without light, hearing, and having firm faith in the virtues of blessed Glodesindis in the Lord, that light could be restored to her by her prayers, reverently went to the thresholds of her church. And when for one night only she asked before her sepulchre that divine aid be given her, the darkness fleeing, in that very night she received light.
[44] as also a blind youth; likewise a lame woman But a certain youth, a citizen of Metz, long blind, and not able to make his way on the road, when within the walls of the aforesaid monastery he asked the Lord's mercy for a while, by the prayers of the holy virgin Glodesindis, the blindness being expelled, deserved to see clear light. A certain woman, by name Osa, lame for five years, and having no strength of walking, asked to be carried to the hall of the blessed virgin Glodesindis. And when, after the space of half a year, awaiting the divine clemency, she had lain there weak, health being received, she who had been brought thither by others' hands could depart thence strong on her own feet.
[45] and a lame man are raised. But a certain lame man, at a certain time, at the evening hour now, was brought on a pallet to the doors of the same monastery, and, praying, asked that at least that night he might be allowed to lie before the altar of the blessed Virgin; which was by no means permitted him by the keepers of the altar. But he by no means withdrew thence; but before the doors, before the gate of the monastery, lying on his pallet the whole night, he rested. But when morning came, springing sound from his little bed, having obtained strength, leaving his pallet before the doors, on his own feet he came to the bed of the holy Virgin: and there, giving thanks to the Lord for so great a gift granted him, with open mouth professes that by the prayers of the virgin Glodesindis he had obtained the gift of soundness.
[46] A sick man is suddenly restored to health. But another certain * sick man, and destitute of all strength of body, when for a while in the same holy place he asked that the divine clemency be offered him, on a certain day, weighed down by the drowsiness of sleep, it seemed to him through sleep that blessed Glodesindis stood by him, and with authority commanded him quickly to rise from that place, and to help the workmen, who were then making the pavement in that church, to do this very thing. Who at once waking from sleep, and feeling nothing of ill in himself,
feeling it, swiftly rose from the place in which he had long lain, and, as had been enjoined him, being made sound, with the other workmen helped to make the pavement with prosperous going, knowing truly that by the prayers of the aforesaid Virgin of Christ the gift of soundness had been granted him by God. These and many other stupendous miracles similar to these we omit to write, lest we should weary the reader. Wherefore let us always praise together the great works of Christ and of the holy Virgin; and let us entreat with continual prayers that they may have mercy on us.
ANNOTATIONS.
* Blaubeuren's, "Climma." * nay rather, "to a certain other one," etc.
THE OTHER LIFE
BY JOHN, ABBOT OF ST. ARNULF AT METZ.
From the old manuscript codices of Épinal and Böddeken, collated among themselves and with the Labbean edition.
St. Glodesindis, virgin, at Metz in Belgica Prima.
BHL Number: 3563
FROM THE MANUSCRIPTS.
PROLOGUE OF THE AUTHOR.
The author, asked by the nuns, The prayer of your holiness, dearest sisters in Christ a, for a long time now urging me somewhat too immoderately, that I might deny nothing to your love, at last effected this; because what you asked was established to be not only honorable, but altogether religious; and I felt that to refuse it was both unworthy and also perilous: for although I reckoned my strength somewhat to be outweighed by the task, again it came into my mind that charity, which compels one to care not for one's own but for the things of one's neighbors, the more its cause is pressed by more difficult matters, so much the more b does it know how to furnish approaches to easier successes. Nor in the cause of God is it to be feared that he, for whom the matter is transacted, will fail one working on his behalf; only let it happen that one be not weakened in faith.
[2] writes this Life from more ancient writings. You impel me, therefore, that of the most holy virgin of Christ, Glodesindis, to whom you continually adhere with devout vigils, what were the beginnings of her manner of life, what the intermediate acts, up to her happily consummated end, as far as I can perceive from the writings which, noted with letters of whatever kind, endure to our age, I should dare to attempt with such style as is possible. Which, demanded for so long a time and with such insistence, because it seems unseemly to resist, by the help of the same most excellent Virgin, living to God with the virtues of a pure spirit, and also relying equally on the supports of your prayers, although not without a certain blush, as one who weighs the scantiness of my own genius, not lingering long through long preambles, I shall the more quickly approach the narration.
ANNOTATIONS.
THE TEXT OF THE NARRATION.
The Saint's native land, parents, betrothal: In the times of Childeric, a most celebrated king of the Franks among the Historians, in Belgic Gaul, which afterward from the nation changed its name to that of France, the Virgin of the Lord, Glodesindis, very excellent, begotten of a noble lineage of family, of a most illustrious father, and the same a most renowned duke, whose name was Wintro; of a mother, Godila, not unequal in the light of nobility, from the entrance of her early age distinguished with much endowment of virtues, and about to be an example to many in the way of chastity, shone illustrious in life and morals. She, when in her parents' house, until she passed her girlish years, she had been reared wholly and under all diligence, when now the time came in which she ought to be betrothed to a worthy match, is decreed as bride, after the custom, by her parents to a certain youth, by name Obolenus. But Christ everywhere protecting her, she is kept intact no less in body than in mind.
[4] And (how ever marvelous is the custody of the merciful God over his elect!) when, the time of the betrothal being fulfilled, the youth had received the Virgin, as is customary, from her parents, the bridegroom's punishment before the marriage was consummated. he leads her home with a great throng, about to prepare the wedding. But, because the holy Virgin had already consecrated her body and soul to the heavenly Spouse, the same aforesaid bridegroom, by the counsel indeed of the Divinity, being summoned by royal command, hastens to the palace of the youth without delay. When he had arrived there, many and nefarious crimes being laid to his charge, the royal severity was grievously kindled against him. Thus, thrust into strict custody, and for a whole year there worn out with fitting squalor, this being fulfilled, being led out, condemned by judicial sentence, he is beheaded. Thus holy virginity, while with all effort it resists carnal delight, and counts as nothing all the pomp of temporal glory, the Lord Christ, whom she preferred to all the delights of fleeting things, contending for her, adhering with heart a and body to him alone whom she had always desired, joyful and victorious, triumphs over the loss of all corruption.
[5] Nor even so did the wiles of the adverse power cease. Another marriage is arranged for the holy Virgin; The father, the death of the former bridegroom being heard, again compels the venerable Girl to the marriage-chamber. She, who had already imbibed Christ as her spouse in the marrow of her heart, resisted with all efforts, nor by any inducement whatever would she bend her mind, once fixed on virtue, to that stain. Meanwhile, the day of the wedding by her parents' agreement being at hand, the blessed Virgin, before the beauty of him whom she had conceived with the eyes of her mind as incorruptible, unfading, immortal, considering this one, a little after, as rottenness and a worm, son of man, her father being piously despised, sought the refuge of God and of holy mother Church. Her father had a sister of memorable holiness, by name Rotlindis, most renowned at Trier for the fame of her religion. To her he tried to lead her away with himself, that at least by her persuasion the Girl's mind, being softened, might not refuse to obey her father's counsels.
[6] But what does blind insistence attempt against the light of eternity? which she eludes by fleeing, The holy virgin, her father's commands being resisted with manly mind, preferred that Metz, or Mediomatricum, memorable by land and sea for its peoples, its power, and its very antiquity, should be sought. There is in the same city a basilica of the most blessed protomartyr Stephen, which the divine working has often illustrated with many miracles. This the Handmaid of Christ, when the matter now looked toward violence for her, having entered, there, within the altar and the confessio, where with the blood of that Martyr are contained the relics of very many Saints, placed herself a fugitive. O the zeal of chastity, worthy to be extolled by all ages! For whither fleeting mortality, nature herself, though penally vitiated, drawing it, descends captive; thither the Girl, the vigor of the spirit strongly restraining her, as if shuddering at the abyss of a monstrous precipice, because the approaches of escaping otherwise were closed to her, takes the refuge of flight alone.
[7] Nor indeed were they lowly, needy, or any of the common crowd, who would compel her b; the father certainly was a most powerful duke, who would be a terror even to the wealthy themselves, the peril whatever it might be being despised. and a threatening and terrible cohort of those surrounding him pressed upon him. But she, readier to die than to lose the flower of virginity and the splendor of glorious integrity, neither shaken by threats nor moved by blandishments, remained undaunted as in a most safe haven. Let virgins learn by the present example that it is not fair for them to be subjected to marital bonds, not to be delighted in the amplitude of possessions, not in flocks of servants and handmaids, not in the apparatus of ornaments of various kinds, not in the companies of any attendants whatever; since they know that all these things must be lost to them by various chances, not without much grief, and that none of these can either accompany or follow them, death breaking through all; but rather that the beauty of blessed modesty, which is greater than all, uniquely dear to God and to the angelic hosts, above all these lowly and perishable delights of the world, may allure them by the pleasure of itself alone, and by holy and immaculate desire.
[8] The parent besets the fugitive in the temple most obstinately: But that we may follow what we began, the parents, having pursued the fleeing Girl close upon her track, astonished at the deed, and kindled with anger, especially since the managers of the betrothal, complaining that they were deluded, were goaded with sharper grief, tried to drag the Handmaid of Christ from the sacred place of refuge, if by any art they could: there is a continual passing of the night before the door of the holy building, and an intent watch by day and night; that, some means being perhaps offered them, they might hasten to carry her off by force. The venerable Girl, holding herself immovable with a stronger spirit and an obstinate mind, as she adhered to the most sacred altar, could by no reason, or for a moment of time, be at all torn away thence; and (wonderful to say!) remaining in the church six continuous days, not only did she not go out, but she abstains also from all food and drink whatever: but he who gives food to all flesh, and fills every animal with blessing, refreshes his Handmaid, frustrated of human things, with divine nourishments, and it is proved that only an angelic refection fed her, intent on heaven with assiduous prayers. Meanwhile, her faith, by such constant perseverance requiring the reward of divine consolation, which should wipe away the cloud of grief so long gathered, a welcome light suddenly shone forth.
[9] but, terrified by a heavenly apparition, they yield. For the seventh day now being at hand, which was the Lord's day, behold, a certain man of angelic countenance, two most beautiful boys following, came in the sight of all, and, entering straight the part of the altar where the most holy Virgin was hidden, guarding her modesty, with a veil, a token of holy religion, all beholding, covered the head of the blessed Virgin. And without delay, taken up from the eyes of the beholders, with those with whom he appeared, by the greatness of the deed he struck all with stupor and wonder, since the very terror had so rendered them, as if stupid and of empty mind, that they could neither speak, nor whence, or who they were who had come,
nor learn who they were. But when, after the departure of so great a vision, returning to themselves, they perceived the holy Virgin standing there in that habit, easily observing that an angelic presence had appeared, and that all which they had seen had been done divinely, there was nothing whereby they might further [c'] resist. Only, prostrate on the ground and submissive at the footsteps of the blessed Virgin, all the swelling of their ferocity being now turned into a suppliant gesture, they entreat pardon alone for the injuries inflicted. There was not in the heart, over which the spirit of piety and the King of meekness presided, this difficult labor of forgiving, and suddenly, as though injured by none, all the things which had happened being set aside, she returned to full favor with her parents and the rest.
[10] Let virgins here attend, and learn that nothing is dearer to God or more familiar to the angels than the treasure of chastity. The author's exhortation to virgins. To virginity Christ is present amid all perils; the heavenly spirits, as most devout servants, obey the spouse of their Emperor. She alone, immaculate, follows the immaculate Lamb everywhere. And the more nearly she adheres to him, so much the more swiftly is she heard for whatever petitions. Behold how ready that inestimable grace was to this his Handmaid. Truly the Lord is near to all who have crushed their heart, and near to those who fear him is his salvation. But with what mouth do you think she then broke forth into the praise of her creator, or with what kind of voice she poured out a hymn with inestimable jubilation, when she knew the eyes of that invisible light so gently cast down upon her, and those most secret ears so quickly applied to her voice, and her prayers given effect by so easy a way, that she rejoiced that a holy angel, under the very eyes of mortals, had come by his most powerful majesty to gladden and console her? With prophetic exultation, indeed, now made a heavenly spouse, she could, as it were, say: "The Lord has clothed me with the garment of salvation, and with the raiment of justice has encompassed me": and likewise, with the voice of the universal Church gathered from both sexes, rejoicing to proclaim to her one head: "As a bridegroom he has set a mitre upon me, and as a bride has adorned me with an ornament."
[11] And so the blessed Virgin, when, as was premised, The Saint, having learned religious discipline at Trier, abounding in bowels of piety, she had clemently admitted to pardon all who had lately been hostile to her, and, thenceforth in nothing impatient toward her parents, had submitted herself peaceable, went of her own accord to Trier, to her aforesaid aunt Rothilda [c'] (renowned for the fame of great probity, whom in the second act concerning the marriage, fearing for her modesty, she had, not with contumacious mind, fled), now bearing no small confidence in the favor she had received. There, according to the manner of the life, no long time being spent, being now most fully informed in all the zeals of good morals and in the state of morals and acts according to the norm of heavenly discipline, whatever is fitting, both divinely and humanly, to what is just and honorable, she returned to Metz, a city friendly to her by the divine patronages.
[12] Straightway the entrance of a stricter life, to which for a long time now her holy spirit aspired with all desire, She founds and rules a convent at Metz she seized upon with the greatest force and effort, a flock of the handmaids of Christ being gathered with her. There is a place within the walls of the city, then, by hereditary right, the possession of her parents, altogether convenient for a more religious institute. This the holy Virgin, demanding that it be given her as a gift for divine uses, and, without delay, obtaining it by their most ready liberality, built a monastery of the maidens of God, illustrious even today, materially with beautiful comeliness, and no less nobly governed with the fairer strength of virtues. In it she gathered up to the number of a hundred a college of those serving Christ, and, glorious, applied herself to it with all vigilant diligence. What her conversation of holy combat there was thereafter, what advancement in every kind of spiritual increase accrued to her by daily use, under what rigor of discipline she both restrained herself and, made a leader of the heavenly journey, furnished in herself to the rest what they might follow, and thus lived rather for them than for herself, I judge should be commended to the faith and estimation of sound understanding rather than to writings. For to one considering more attentively it clearly appears that the blessed Virgin, continually turning before the eyes of her heart that visitation so pleasantly poured out upon her from on high, kept the execution of her exterior work not unequal to her interior fervor.
[13] for six years; and there she dies at the age of 30, After she had happily governed the same monastery for six years — according to the number of those six days for which she had endured, in that marvelous preparation of holy integrity, the fast in the church — pleasing to God and men, magnificent too in life and signs, the course of her purpose of holiness being faithfully consummated, about to receive the crown of Justice from the Lord and the long-desired spouse, now to be joined in the heavenly bridal-chamber, immaculate she migrated from the world. Moreover, that she measured the whole span of this mortality in a course of thirty years, they confirm. Nor indeed is anything to be sought concerning fullness of age; since whatever of fruits would have accrued to an aged old age, of this her youth, consummated in a short time, took nothing away. For, according to Wisdom, the gray hairs of a man are his understanding, and old age is an immaculate life: nay rather, the just, received into eternal rest by a great gift of God, are providently withdrawn from the world, lest, seeing the evils which are done under the sun, they either linger a little in inner delights, or be corrupted by the assiduous contact of the vices of that mortality, to which the sight itself is also liable: the same Wisdom attesting this: "He was taken away," it says, "lest malice should change his understanding, or deceit beguile his soul."
[14] and is buried at the Holy Apostles; The funeral meanwhile is cared for with fitting honor, and, according to the custom instituted by her in the same monastery from the very beginning, the body is carried to the basilica of the Holy Apostles, not far from the walls of the city, at the gate toward the South, and there, in a crypt sunk far beneath, is laid at the left side: for she herself, while living, had ordered this to be done; because the cemetery of the holy maidens of that place was at that time held in the aforesaid church of the Apostles; and not yet had the same church received in a tomb, august as now it is seen, the body of the most glorious confessor of Christ, Arnulf, whom, after many times thereafter, it is established to have shone there with great tokens of life and virtues. Whence too the name was afterward given to the place from the matter, nor, except by the name of that blessed prelate himself, is the memory of any other Saint noted there among the common people.
[15] where it rested for 25 years. The venerable pledge remained for about twenty-five years buried in peace in that place, her spirit among the rewards of eternity, all mutability of time being now subdued, adhering to him who truly has immortality and dwells in inaccessible light, and truly living immortally with him, since immutably enjoying him; to whom, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.
ANNOTATIONS.
* perhaps "ultra" (beyond) * nay rather, "Rotlindem"
THE HISTORY OF THE TRANSLATIONS OF ST. GLODESINDIS
By the same author, from the same Manuscripts and printed instruments.
St. Glodesindis, virgin, at Metz in Belgica Prima.
BHL Number: 3564
FROM THE MANUSCRIPTS.
THE AUTHOR'S PREFACE.
The first parts of the deeds of the holy Virgin, as the dryness of my speaking allowed, having been reduced, by God's mercy, from the mould of those old writings into a certain new form, Why he writes these things; when they were written before, before I proceed to dispatch the rest, I wish the reader — if anyone perhaps will not disdain to take these into his hands after those — to be entreated in few words with good grace, that he may not mark me, as rash and perhaps empty of all seriousness, as having burst forth to these things by a certain fickleness of mind, and may not with equanimity spurn to learn the causes. In the first place, that which I professed at the outset, and which outweighs the rest, the too importunate and long-continued demand of the holy sisters compelled me, to whom to deny anything seemed almost an offense [c'] against God. Then the matter, so conspicuous that (I would freely pronounce it) it deserves to be equalled to the most excellent, sufficient of itself for its own commendation, turned my mind to itself with all eagerness.
[17] Nor does that writing, although it is carried under a silent author, and indeed faithfully enough, take anything away from the force of the facts, since, though sprinkled as it were with sparse * seed, it has produced a harvest not barren for our uses, to be extended immensely. For it matters not by what indication, from what little cavern, a most beautiful gem is extracted, provided it satisfy the avarice of mortals by its use and beauty. And since so precious a pearl, deservedly to be preferred to many precious things, amid the manifold troubles of this life the divine piety has furnished as so efficacious a solace to your infirmity, I judged it altogether unworthy if, to so great a grace, wicked and ungrateful silences of the tongue should be sluggish, so that, if the discourse could not be clothed with such splendor of eloquence as would be worthy, at least a bare speech might furnish it, lest the salvation which was for the common good should seem to be shut off from mortals.
[18] But we confess that we shall bring nothing more certain by this novelty of writing; for neither do we begin an untouched matter, but less elegantly than to please the learned. since we rely only on others' footsteps: but because that history of the blessed Virgin, compacted in a simple style, as antiquity perhaps suddenly committed it to memory, was accommodated only to the common people; considering now, Christ being propitious, that very many, eminent in the studies of the disciplines, loathe the reading of the more insipid writing not without a certain nausea, we judged it not unfitting to serve their delights by our labor. Therefore we have transposed the credit of the deeds even in the earlier part, as the aforesaid writings showed, with faithful interpretation, as I think, up to the death of the blessed Virgin, and now in the following we shall pursue the same footsteps, with equal purity nevertheless, our Lord Christ going before, and the merits of his divine Spouse favoring, in the order of narrating.
[19] We hold it moreover very pleasing, that these later things now lead by a somewhat more certain way, being especially marked more lucidly with a notice of time, which somewhat obscures the earlier parts. the chronology of the Life; the translation more certain, For, excepting at the first front the name of king Childeric, and this added under opinion, through the whole narration thereafter, what, under which king or prince, was done, is so passed over in silence, that even that Childeric himself, who is repeated as passing sentence in the death of the blessed Virgin's bridegroom, does not render the times sufficiently certain. For this Childeric, if indeed it is he, fame only reports to have touched the times not much above those of Charles the elder, and that, while he still survived, the father of that Charles, Pepin, before duke and mayor of the palace, as it was then said, was brought over to the royal summit, that Childeric being sunk in excessive sloth and idle indolence, and rendered not only less fit but altogether utterly useless for governing affairs a. Whether this be so or
not, I shall not indeed put in great doubt. Moreover, the annalists or historians whom I could inspect, besides the Life of Charles alone, contain a certain Raganfred, from whose hand Charles took the principate; Childeric only that one annal notes very briefly and follows the aforesaid fame, that, he being deposed from the kingdom and tonsured, Pepin was brought over him b.
[20] which he undertakes to describe. If, however, he of whom fame boasts is to be believed to have been of that age, how that which is found in the present little book — that the place of the cemetery of the nuns at the Holy Apostles was not yet at that time distinguished by the body of blessed Arnulf — can be proved, is not sufficiently clear; since it is established both that blessed Arnulf was received from the world much longer before this Childeric is said to have been, and, as the sacred writings of his deeds declare, that scarcely the year of his dormition being fulfilled, he was carried back from the place of burial to Metz. These things, however they be, leaving them to each at his pleasure — this ambiguity not much detracting from the weight of the opinions — let us now strive to pursue what altogether remains, the Lord aiding the endeavor, and let us set forth the two translations of the blessed Virgin, what miracles of virtues followed, and what remedies of various languors were shown at the most sacred reverence of her tomb, with an office no less devout than due.
ANNOTATIONS.
* Böddeken's, "offensa" (an offense) * is it "etsi" (although)?
CHAPTER I.
The first translation of her sacred body to the church of the Virgin Mother of God.
As the above series of the narration comprised, after the most sacred Virgin's inviolate body had rested in the basilica of the Holy Apostles outside the walls of the city for 25 years, The Saint appearing, assigns a place for a church to be built; a certain one, perhaps, of the religious of the above-mentioned convent of nuns attested that she had been admonished by divine revelation that, adjoining outwardly the greater church, which was in the lower place, another basilica should be built in honor of the holy Mother of God, Mary; and she reported the manner of that revelation in this order: "It seemed to me," she said, "as I rested, that the blessed virgin of the Lord, Glodesindis, standing upon the wall of the city, cast a stone from afar with her hand, as if designating a place, and moreover addressed me with words. 'There,' she said, 'let a church be built, and in the place to which the stone comes by chance, let there be raised an altar of the ever-blessed Virgin Mary.' Then, having pointed out a certain other part of the side apart: 'There,' she said, 'let a door be made, whereby from the greater church, that is, the monastery, a passage-way to the same new one may be opened for the sisters' entrance.'"
[22] This sleep being shaken off, when she had reported it to the rest, they hesitated long in doubtful counsel, because at that time the place was under royal guardianship, nor, unless a request were brought to him, was there confidence suggested to them of attempting any such thing. And so, the matter being most quickly intimated to the prince, and he by his authority, in executing the business, as the vision had taught, being brought to the greatest facility, the work is strenuously cared for and completed. An edict of royal liberality besides was added to the same nuns, that the same new basilica, which was to be built, should again solemnly have the cemetery of the sisters, and that presently into the same basilica the body of the holy Virgin should be venerably carried back from the place of the former tomb, to be buried. Thus both provision was made for the length of the journey, which was seen to be laborious for carrying out the funerals of the handmaids of God from the city a, and the patronage of the multitude of the faithful was most copiously divinely provided. Nor from that time was the funeral of any of them carried, as before was the custom, either to the aforesaid church of the Apostles, now celebrated by the name of blessed Arnulf, or to the other basilicas about the city; but you may see them, as daughters to their Mother b, as by devout services while living, so, having done with the world, adhering in the due rest of the body until the time of their glorification.
[23] The fabric therefore of the new church being brought to completion, the whole people vying and running together from every side, they strive with marvelous alacrity toward the place of the sepulchre; and the earth cast around being dug away, Thither the Saint's body was carried, after 25 years incorrupt, and the stone drawn out from the monument, they find the Saint still whole in her whole body, showing in her flesh no signs of that so long sepulchral position; but, as if laid there the same day, she presented the grace of her whole body. What joy there, what tears bursting forth by the warmth of inmost joy held that blessed throng at so great a vision, I had rather let sink under words than say too little worthily; which indeed by saying I should render less than it was. For even if the discourse could perhaps set forth anything, that the devout services of the faithful people then far more richly achieved. At last, the incomparable treasure being received with pious eagerness, with the solemn pomp of a heavenly triumph, the sacred orders raising praises to God to heaven with religious harmony, they carry it to the dwelling prepared for it in the new basilica.
[24] and, sending forth blood, salutary to one touching it. There the nuns, fervent with inestimable devotion toward her, wash and adorn the most blessed body, after the ecclesiastical manner, as though she had then first departed from life. During the washing, a certain one of the nuns, beset by long languor, and drawing her very life in doubt, having presumed not in vain a hope of health, comes confidently to the place of the washing, and pressed the Saint's face with the light touch of a finger. Straightway, as the finger returned, blood by a marvelous prodigy followed from the virginal face. To all standing there alike, and amazed at the miracle after the likeness of the Lord's side, that gore openly appeared. And when that same religious woman scarcely, as I said, retained her last breath, suddenly she perceived her strength, now exhausted by disease, gradually returning to her, and for six months afterward she survived a witness of so great a thing. Every ministry of pious love toward the holy Virgin being fulfilled, they laid her again in a new sarcophagus at the right part of the altar of the holy Mother of God, and, earth being heaped above, diligently arrange it.
[25] The Saint reveals that her remains are being gnawed. Some time afterward had flowed by; and, behold, on a certain night to a certain woman of more continent life it was said in a vision by someone that a mouse was corrupting the body of that blessed Virgin within the sepulchre; and in that very sleep the monument seemed to her to be opened, and that she who saw these things drove out the mouse, which had already gnawed part of the great toe of the right foot. Awakened at dawn, she narrates the matter to the mother of the congregation and the other sisters. It pleased them, to explore this, that the ministers of the sacred rites be at once summoned. Who, after the manner of the Christian religion, Litanies and prayers being performed for the prospering of the matter, reverently open the tomb, and, at the sure indications of the vision, the great toe of the right foot being found bloodied, driving away the mouse, and the way of penetrating into the rest being obstructed, close and secure the sepulchre as before.
[26] The body rested there until the times of Louis the Pious, The most sacred body rested in that place until the times of the most pious emperor Louis, begotten of the most famous and great emperor Charles: where the blessed Virgin frequently made herself manifest by many virtues, and the healing of many sick was a testimony of her holiness and her merit most excellent with the Lord. These things, although through the carelessness of antiquity they were less committed to writing, yet the memory, transfused thereupon from the narration of those preceding into those succeeding — which repairs with durable novelty all things fleeing by age and old age — does not keep silent that she always flourished by the showing of signs. But what things a later age, when the more sluggish leisure was now removed, letters have marked, easily insinuate how much credit can be given to the past, and that she was no less celebrated by clear miracles in that space of so great a time.
[27] But in vain these things seem to be required for her commendation; not without many miracles, and whole; since certainly that one thing alone, granted by so great a presence of the deity, namely a body preserved for so many years without corruption, surpasses all wonders which could by any chance come forth otherwise. Whereby at once it is given to be understood in how great a glory of blessed immortality her spirit there, where it truly is, free from all mutability, triumphs; since here too that which had been given corruptible, by the powers of vast merit, overcame with so powerful a grace the very laws imposed on the condition of mortals. Which indeed the Lord, to commend the glory of her most pure chastity, willed to show to human eyes, that it might openly appear with what reward it is wont to be recompensed by him, the flesh being despised for love of him, to cleave to his embraces alone; and that virginity, which does above what is commanded, deserves more than what is promised.
[28] That, indeed, by the divine gift alone, before that general resurrection of bodies, which ought not to seem incredible, the flesh of any man can endure whole through some time, although much reading, a witness through several c suitable writers, may defend; yet let it suffice to have adduced on this side one holy * Bede the presbyter, who in the History of his nation, which is now with reason mingled with ecclesiastical authorities of right faith and sound doctrine, relates of blessed bishop Cuthbert, that after he had been buried twelve d years, he was found with body whole. And this he pursues more fully in the book of his Life. He commemorates a similar thing too of a certain queen of marvelous holiness, Etheldreda e. Holy father Hilarion too, Jerome f writes, was found and taken up by his disciple, not only with flesh, but even with garments unstained, after some time of burial.
[29] Moreover, these things we do not extol in obscuration of that supereminent and singular glory of the Lord, from the proclamation of the Saints: nor derogating anything from the glory of Christ, for Christ, made a partaker of our nature, not of our fault, as full of ampler grace beyond the sons of men, truly and naturally the Son of God, existed as God; so his flesh, according to the Prophet, a little
rested in the sepulchre in hope of a resurrection to follow as soon as possible, and, the soul, which could by no means be detained by hell, the more quickly seeking again the body, he himself, the Holy of Holies, experienced no corruption even in that very flesh which he had assumed as mortal. There is indeed the greatest distance between the Lord and his servants: he, as one who alone had the power of laying down his soul when he would, and of taking it again when he would, death being voluntarily admitted by him, contained within a short time within the bars of the sepulchre, presently by the power of his own majesty, the laws of death being broken, rose again a victor by himself: but the Saints, having gone forth from this mortal body — by nature wholly mortal — their spirit flying back to him who had sent it, the flesh, by the law of the first man, is brought back to the earth.
[30] But because, by a wonderful commerce, each nature of flesh and spirit being joined together, while in the present it exercises itself toward divine things, they expend mutual offices of working between themselves, so that the spirit through the flesh, the flesh through the spirit, may work whatever good things, and these together, while they live, are held to be the temple of Christ, and as it were a certain ark of the covenant preserving the divine knowledge; but rather illustrating it. as soon as the spirit is demanded back by its author, the body, in which so many sacred things were so long preserved, in place of the temple of God, and of that ark most full of sacraments, is worthily received and preserved by the faithful, to be reverenced, until at the end of temporal things, both substances being rendered eternal, they be repaired into one framework, as before, yet with a more excellent glory, thenceforth friendly and disagreeing by no bonds between themselves. If therefore the goodness of the power of God, which suffered his own holy flesh from the Virgin to be subjected to no corruption, willed the bodies of certain Saints, by a gratuitous gift, to be preserved incorrupt through some times, this praise of the inferior in no way diminishes that supremely singular glory of the God Christ, superior to all: nay rather these things, which of themselves would be obscured, are adorned by the light of that immensity. Now let us pursue the order of the second transposition or translation of the most sacred Virgin, and let us apply ourselves to the end of the work begun, by the merits of the King of angels aiding, with how great splendors of signs, for the consolation of mortals, he illustrated his spouse.
ANNOTATIONS.
* elsewhere, "secundum" (second) * Mabillon's, "intendamus" (let us apply ourselves)
CHAPTER II.
The narration concerning the second translation of the same blessed Virgin Glodesindis.
In the year of Christ 830 The emperor Louis, of whom we premised, son of Charlemagne, surnamed the Pious, after most gloriously conducting his father's empire, held sway in no lower summit of affairs, in the seventeenth year a from his father's death, when the eight hundred and thirtieth year of the Lord's Incarnation was being reckoned, and a certain Gregory occupied the Apostolic See at Rome, who had succeeded two, Eugenius and Valentine, then following one another by a hasty death (of whom the former survived only three years, the latter scarcely a month), and was then in the third year of his Apostolate. But this holy see of Metz Drogo, brother b of the same emperor Louis, had now for the eighth year c guarded, who also, as a man of most ample dignity, sustained the Apostolic office in all the parts of the Gauls, a privilege having been received from the very See of Rome, with the authority of the pallium and the name of highest archbishopric d.
[32] Since, therefore, up to that time, the body of the blessed Virgin had remained laid up in the earth in the right part, as we said, of the altar of the new basilica of the holy Mother of God, The Saint's sepulchre rises of its own accord: that supernal disposition, whose care is preeminent both for all things which he founded and especially for his own, willed openly to demonstrate, in the very body too, before the eyes of men, how great the merits of that holy Virgin always existed with him. For at that time the very sepulchre began of its own accord to rise up from the earth, and in a wonderful manner, so that neither in the earth did the nearer places of the tomb appear, nor in the mural construction set above. The novelty of this matter, when it had come to the notice of the above-mentioned pontiff, impatient of delays, presently on the morrow he directed trusty ministers of the sacred rites to inspect this, with the greater archdeacon e, whom they call chorepiscopus f. Who, coming and approving all things to the men, as the report had brought, at once report the matter as certain.
[33] The bishop, at this report, more solicitously inquires concerning that most sacred Virgin, who she had been, and what her conversation or life had been while she lived, which indeed had not yet shone forth sufficiently divulged. which matter being examined, When he had learned all things in order from those who had been able to see her alive in the body, a great part of whom still survived g, stirred not a little with joy mixed with wonder, and impelled to this by I know not what divine will, an exhortation of very many being added, he presently takes counsel about her being raised. But lest to anyone it should seem incredible that some of that time could then be surviving, the chronicle, deduced from the time of king Childeric through Pepin, through Charles, to Louis, proves this by an easy indication. Which indeed is found not much above the eightieth year. And that time is shown to endure not with difficulty the age of one man.
[34] The most reverend prelate therefore, with a sacred concourse of clergy and peoples, coming to the place by himself, [Drogo, bishop of Metz, raises the body, and translates it into the primary church of the monastery] religious supplications of vows being sent before with solemn rite, the sepulchre being opened, himself with his own arms, fervent in a marvelous and, beyond what can be believed, religious office toward her, raises from the tomb the holy virginal members, which indeed were still held whole in their whole framework: and, laid on a bier, they carry it, all the companies of the crowds and peoples vying and resounding praises to God, glory to Christ, to the greater basilica with a vast triumph. That greater basilica, which is still seen, is a little disjoined from the wall of the city, at whose eastern front, outside the wall of the city, that new one, of which we set forth above, of the holy Mother of God, had been built, at the cemetery of the maidens.
[35] But that greater basilica was held consecrated from the ancient beginning in the name and honor of St. Sulpicius, bishop of Bourges and confessor h. erected of old by the Saint herself: It is that which the blessed Virgin, while she lived, an estate being granted by her parents for divine uses, the foundations being laid, had instituted as a monastery. The public edicts too concerning the possessions of the same monastery, in all the writings or polyptychs i published in ancient style and pen, contain the name of that blessed Sulpicius, and the whole reckoning of the hereditary right of that place and the computation of goods, which they call an abbey, is named by his name. Yet it is said also, in the name of the holy Mother of God, blessed Peter the Apostle being added too, that the greater altar itself was dedicated together with that confessor: in this basilica, therefore, a new sarcophagus being venerably prepared behind the sacred altar, they most diligently placed the holy and most precious pledge with what ampler honor and cult they could.
[36] where it at once began to grow famous by miracles: Presently wonders so pleasant and salutary began to shine forth there, by the power of Christ, that how great the glory of the virginal merit was established to be with God, to these our judgments, that is, human ones, the Lord himself deigned to prove by surer proclamations. In which corporeally too he does not cease to fulfill what by the man of God speaking to Eli, in the book of Kings, he protests: "Whoever," he says, "shall honor me, I will honor him: but those who despise me shall be ignoble." For because this holy — and often to be called holy — Girl glorified the Lord in her body, according to the Apostle, and reverently bore him by love of virginity; therefore an ampler grace (to say nothing now of the heavenly reward of immense weight concerning her) both accompanied her in this mortality, while remaining in the body, and now, she being dead, follows her very members with vast honor. But to the despisers of God, and those trampling on the things which are holy, and who, according to Wisdom, seeing the just and not understanding, nor laying up such things in their hearts, those things which are woven together in the same book rightly agree: "But the just dead condemns the living impious": and a little after: "Afterward they shall be falling without honor and in contumely among the dead forever."
[37] for before the translation was completed two blind persons were healed. But now let us treat more fully of the very powers of the signs. The bier, as the above things reported, being laid from the former sepulchre, before she was laid up in the other sepulchre, a certain man, blind for a long time now, and no longer hoping for aids of seeing thereafter, suddenly, animated by a better hope, came to the bier. And without delay, by the help of the most sacred Virgin, he perfectly received the light long despaired of. Likewise a certain woman k, likewise wasting with blindness of many years, at almost that very hour was there enlightened by the grace of Christ.
ANNOTATIONS.
are these things contained; as see in it, no. 20. But of this matter enough has already been treated in the preliminary Commentary, nos. 19 and 20.
CHAPTER III.
The miracles that followed the second translation under Drogo and Adventius, bishops of Metz.
But after the sacred members were laid up in the tomb, a certain woman a likewise punished with long loss of light, when she heard of the signs which the Lord was working through the merits of the blessed Virgin, The translation being completed, a blind woman recovers her sight. and which by swift fame had now stirred the whole city, hastened with what speed she could to the holy sepulchre. Where, imploring the divine help through his Handmaid, stretched on the ground, while she kept vigil there some nights, she at last obtained the sought light whole.
[39] About the same time three women b, almost wholly exhausted in all their members by very great fevers from a most long-drawn languor, There three women are freed from fevers; who, in the vain care of physicians, often applied to them in vain, their poor substance being lost, had both doubled the burden of poverty and brought no remedy at all, having heard the report of the vast wonders, betook themselves in haste, with faith not empty, to the sepulchre of the holy Virgin. These, as soon as they touched the thresholds of the holy building, the Virgin being invoked with believing prayers for their help, recovered most whole health in all their members. And where avarice, always the companion of carnal healings — that power of its art expended, by which it rages against the bodies or the wealth of the wretched — had wholly failed; faith alone, which is wont to bring all things freely, by its wonted swiftness restored what was its own.
[40] likewise another Likewise another woman c was held lying on the bed of a most long sickness by so most grievous a disease that she survived only by breath: to whom whatever a human hand had applied, all of it had been in vain: nay, even by hope itself that health could be further restored to her she was now utterly deserted. She, by what instinct is not known, unless perhaps, as afterward became clear enough, God inspiring — whose care is over all his own, and who willed to draw her out of such a pit of despair by his gratuitous goodness, and did not suffer the fomentation of good work, though faintly kindled in her, to be utterly extinguished — caused herself to be carried in men's hands to the thresholds of the sacred monastery: who, when she had now entered the enclosure or atrium by which the monastery was surrounded, began to give thanks to almighty God with what voice she could; because that which she could never have hoped, nor believed could ever be done, the divine mercy had granted her to come thither.
[41] from a long languor. But when she had begun to touch the gates of the holy basilica with her first steps, gradually, the languor being mitigated, she felt herself convalescing, and the nearer she approached the most sacred body, so much the farther she felt the sickness removed from her, and better and better her strength and soundness increasing; then, amazed at a certain miracle of herself, she began to walk about the basilica here and there, as if strolling, and resounded no small thanks with open voice, and after a little prostrated herself to supplicate at the pavement of the sacred tomb. There, prayer being more earnestly poured out, and passing some nights between the altar and the sepulchre, after a few days she was wholly restored to health, so that she felt no traces of that long and despaired-of languor to have remained in her.
[42] The Saint, leading a blind woman by the hand to her sepulchre, On a certain day, the nuns performing the divine service in the church, an unknown woman d, deprived of her eyes, another woman lending her a hand to lead her, in the sight of those maidens of God chanting, came up to the steps by which one ascends to the altar. Which, when she had passed beyond, she alone then went nearer the altar; and her eyelids, which for a long and tenacious position had long stuck closed, being suddenly parted a little for perceiving light, she, wondering, saw that a certain unknown woman was leading her, and, a sudden cry being uttered, began to seek her who usually gave her her hand. Who, being perhaps divinely withdrawn, and nowhere running up, she was led by that very unknown one, whom under the still doubtful light she could scarcely see, up to the sepulchre of the Virgin, at the part which looks toward the head. There, prostrate in prayer, when, rising, she stood trembling and amazed opposite the tomb, she thought a certain cloud appeared to her instead of the sepulchre itself: and she wondered that clouds, which are wont to be borne higher in the air, then seemed so near to touch the earth. Then gradually the light began to be poured into her more and more clearly; until, all the mist being removed from her eyes, with sure and true sight she plainly recognized that it was a sepulchre which she had placed before her eyes.
[43] gives her the use of her eyes. Then, astonished where she was, or how she had come thither, and seeing nothing about her which she recognized, she stood anxious and amazed: and, what still increased her fear, she could no longer see that unknown person whom she wondered a little before to precede her and to have led her thither. While therefore she wasted long in this grief, at last, returning to herself, she most certainly knew that blessed Glodesindis had appeared to her, and had led her thither, and by her merits had recovered light for her; and bursting into thanksgiving, and now clearly seeing all things, she praised the Lord and the holy Virgin with public voices, and, now no longer needing a guide, exulting, freely enters her way in every direction.
[44] Not many days having passed hence, again another woman e, likewise blind for a long time, is led to the holy tomb, She opens the eyes of another blind woman with her fingers. and there, with the other crowds of the languishing keeping vigil there, awaiting through the whole night the divine aid with prayers, the matin Office being performed after the custom by the handmaids of God, she saw the blessed Virgin approach nearer her, and with her own fingers, as it were forcibly, separate the eyelids of her eyes from one another. And without delay, pure light being restored by the merits of the sacred Virgin, she survived for very many years a witness.
[45] A certain man f besides, breathing grievously with a marvelous horror of the nostrils, She frees a man from a most grievous stench of the nostrils. so that not even from afar was there easy approach to him by anyone, in whom the care, often applied to him by various persons wishing to heal him, had wholly turned out in vain, when he heard the rumor of the far and wide running joys which in the city of Metz at the said monastery were done through the virgin Glodesindis of glorious merit, hastened to run thither. When he arrived there, and was seen to enter the church, all, offended by the excessive stench proceeding from his nostrils, began to flee from him in different directions. He, whom the cause of his anxious pain admonished as present, and carrying his punishment about with him, could not himself flee himself, overcoming the shame of men by necessity, and by no means distrusting him who did not despise the touch of lepers and of those flowing with gore, and descended to heal the diseases and infirmities of the wretched, proceeded to the sepulchre salutary to all, with the other sick. And there, holding out a lamp with his hand, a vow of the Saints, and more earnestly supplicating for the recovery of his health, he awaited the coming of the heavenly mercy. Nor did he cease from the insistence of his faith before, by the help of the Virgin's vast merit, he was free of all foulness of the obscene odor, and thenceforth enjoyed the common company of men and the accustomed meetings of greetings and conversations without trouble to anyone.
[46] Likewise a woman g, now for ten years blind, and retaining no hope of obtaining sight thereafter, being divinely, as is thought, admonished, A blind woman is cured. sought the monastery; who, having entered the church, when she heard the tumult of the sick, who, very many, sitting, had surrounded the sepulchre, with voices more loudly uttered, called on Glodesindis by name again and again for her help, and prayed that God would be propitious to her a sinner. Presently, light being received by the bounty of the supernal power, she departed joyful.
ANNOTATIONS.
CHAPTER IV.
The continuation of the miracles up to the times of Walo, bishop of Metz.
The author briefly, yet in the ancient order, heaps up the rest. And lest, lingering longer over each individual person, we should seem to have incurred the fault of a tedious writer, and therefore with reason to be avoided; if only something more memorable existed, having briefly noted it, it will suffice to have reduced the crowd of the healed into a certain number. The order indeed, as the working of virtues followed one upon another, we take care in no way to invert, but as the older writing itself reported, which indeed wove each narration according to the order of time thus to the preceding, so that what was done first, it wrote first, and what then presently followed, it rendered close upon its track: and thus, up to a certain time, the series of the whole catalogue was woven, though (to be marked with the fault of a faithful interpreter) we follow it through all things.
[48] Twelve blind persons healed, as also a woman weak in feet and hand. Five women there, punished with long-standing blindness of old, Christ the Lord enlightening them, to the glory and commendation of the most sacred Virgin, received the grace of the light long desired. Then a certain woman b, who for three years back had both feet and one hand distorted, having heard of so many wonders, asked to be carried thither more quickly. Being brought, and prostrate on the pavement of the sepulchre, and attesting with much weeping and prayers that she had suffered these things for her own sins, at last, to the commendation of pious and rightly-conducted virginity, in the sight of many bystanders, restored to the whole office of perfect health, she departed sound. Seven after her; three males, four females c, long since condemned to darkness of the eyes, to the praise of the most illustrious Virgin, ever shining with the light of eternity, were restored to the light to be seen.
[49] The Saint was also at hand to the absent: It is a small thing that frequent virtues were done about the presence of her most sacred body; the absent too, her name being invoked, through the grace of Christ, who in every part of the world both remains and works with his Saints, felt that very many aids were present to them; which will be clear even from these, though slight, which we subjoin. A clergyman of that monastery, administering the office of the ecclesiastical service in his own order, whose name was Fulgobert, desired, some cause urging, to cross the river adjacent to the city on the eastern side, which is called the Salia. Who, running to the bank, when he sees no boat anywhere at hand, waited long, if perhaps anyone should come from any part of the river. Wearied at last, as happens, by this waiting, and reclining a little on the ground, he is seized by sleep; and, awakened, then too seeing no counsel for crossing, while, accusing himself of the delays which he had for so long uselessly spent for himself * , he deliberated to depart, suddenly it crept upon his mouth to call upon the holy Virgin by name.
[50] After * he had held the voice some moments within himself, behold, looking back, he sees a boat unexpectedly standing by him in the place of the shore where he stood. as she offered a little boat to the clergyman. By what means it had been brought without human ministry, since he could by no means conjecture, he held it certain that only the divine work, which all things serve, and the merits of the sacred Virgin whom he had invoked, had furnished this to him. And amazed at this so great miracle, and rendering, as was fitting, immense thanks to almighty God and the holy Virgin, he crossed the river, as he had desired. And he himself, the faithful relater of this so vast deed, afterward, having sworn solemnly, asserted that he had feigned nothing, but, as it had truly befallen him, faithfully narrated it.
[51] A certain poor man dwelling far from the city, who sustained his life only by the fisherman's art, and to a pious poor man a slipped fish. on a certain day conceived in mind to go to the monastery of the aforesaid Virgin. Who, by rustic simplicity, yet not to be disapproved, unwilling to go thither empty, because perhaps he had nothing else at hand, resolves to seek the river, and to bring a fish, if perhaps any should come to hand. Presently, a little boat being boarded, a net being cast, he caught, beyond hope, a not small fish, and while he hastens to reach the shore, the fish, more quickly and violently struggling out of the net, slips back into the river. This rustic, vehemently dismayed in mind, with tearful voice: "Holy Glodesindis," he said, "restore what I resolved to bring you." This said, the net being again sunk in the river, the same fish which before, a fugitive prey, is enclosed, and the vow, as he had determined in mind, carried and rendered to the monastery.
[52] That this Saint prevailed with no less grace, by her powerful merits, in the healing of the vexed, A man beset by a demon, help sought elsewhere in vain very many documents have more frequently declared, of which these alone may suffice to make belief. The rustic, of whom we said before, bringing his vowed fish and departing, at almost that very point of time in the same place a certain imperial smith d came from the village of Judicium. He, now for eleven years grievously agitated by a demon, had gone round many places of the holy Martyrs, even the more distant ones of France — to St. Sebastian at Soissons, whose relics not long before that same time were said to have been carried thither from the city Rome, and laid up at St. Medard's; or to St. Quentin at Vermand, and to St. Denis at Paris e, and besides to the memorials of many Saints — in hope of recovering health; but his healing, by a certain divine secret, was deferred, not through the impotence of the Saints, but was most certainly reserved for this holy Virgin, with whom the hand of the Lord was working so efficaciously.
[53] For him too the industry of carnal medicine, if by any art it could succor him, he found there; tried in vain to apply many remedies, and had brought no help at all. At last the Lord, willing more openly to demonstrate that he had so often sought aids in the distance in vain, when from near a swifter health could meet him, when he heard of the so great frequency of miracles which were done at the sepulchre of the most reverend virgin Glodesindis, came to Metz as quickly as he could, and, having entered the basilica of the blessed Virgin, placed himself beside her tomb. Where, when he had lain some time, that impure and most foul spirit, not bearing the presence of so great holiness, thenceforth possessing no right in the man, being violently driven, departed.
[54] After him a certain man dumb f from infancy, coming thither, as also two dumb persons, one demoniac woman, one lame man, three blind women. suddenly before the most sacred body obtained the most complete liberty of his mouth. In the same manner a woman too, likewise dumb from her birth, by the power of the Virgin there received speech. Likewise a certain woman g, long atrociously held captive by a demon, coming thither, the adversary being driven off, returned mistress of herself and of whole mind. A certain lame man h from the village of Lauriacum in the same place, by the powerful virtue of the Virgin, received his feet, which a strong wasting had distorted, straightened for the use of freely walking. A woman i blind for very many years, from the village of Arcuntiacum, keeping vigil some time at the holy sepulchre with the other sick, not after much time was given the light. Likewise two others k, condemned to blindness, received through the blessed Virgin the grace of the long-lost light.
[55] Here are omitted other almost innumerable miracles. Many besides these, and almost innumerable miracles, were shown at her body, most blessed in perpetual virginity, from the time of the said archbishop Drogo, for about 60 l years, under the prelacy of Adventius, the bishop succeeding him, in the reign of Lothair the elder m, and after him Lothair the younger n, up to the times of Walo, who succeeded the aforesaid Adventius, which through carelessness were not committed to writing. But those which were done under Walo himself, or his successor Rotbert o, the following order will declare.
ANNOTATIONS.
* elsewhere, "ibi" (there) * perhaps "postquam" (after that)
CHAPTER V.
The miracle of the oil flowing from the Saint's sepulchre under Walo, bishop of Metz.
Before we proceed to the rest, since the matter so admonishes, and the occasion has offered itself, we have thought that some things should be briefly noted concerning the aforesaid first two bishops thereupon following one another, [A digression of the author to things done under Drogo and Adventius, bishops of Metz.] but also concerning the state of the times, for this cause especially, that in the times of the other of them, that is, Adventius, very many benefices were conferred by royal munificence on the monastery of this holy Virgin, and the testamentary edicts of king Lothair the younger remain among the very handmaids of God to this day, which, at the persuasion of his wife queen Teutberga, the same bishop Adventius intervening, are established to have been most liberally attributed to them by royal authority, both of things newly given, and of older things restored, or even of the immunities of the same monastery a: for queen Teutberga herself then held the governance of that place b, who also rests there: but who that Lothair was, and, on occasion of him, to repeat some things above, we judge to be not ungrateful to the reader, that from the notice of the times stronger forces may accrue to the narration.
[57] This is Lothair the younger, son of that Lothair the elder begotten of Louis the Pious, Concerning the emperor Lothair, who, after the death of his father of pious memory, a long dissension being held with his brothers Louis, king of the Germans, and Charles c, who was afterward made emperor, out of desire of the empire, at last, grave and intestine hatreds being long before protracted among them with a fatal course, in the district of Auxerre, in a place which is called Fontanetum, contended in a most atrocious and unexampled most bloody battle, with miserable slaughter, Pepin, king of the Aquitanians, being joined to them. Yet peace being afterward made among them, and the kingdom divided, this part of France, which is bounded by the Rhine and the Moselle, certain cities and royal abbeys on both sides being added for the consent and firmness of the peace, fell to that same Lothair, and thence up to this time the kingdom is called by his name the kingdom of Lothair d. He himself, not long after, all the things of the world being voluntarily cast off, professing as a monk in the monastery of Prüm, rested there; where also his celebrated sepulchre is held to this day.
[58] To him succeeded his son and namesake, this younger Lothair, and his son of the same name, and the bishops flattering him in adultery, of whom a report grievous enough is spread abroad, from his hatred of Teutberga his queen, whom we mentioned, and the illicit bringing-in of Waldrada. Which pitiable species of the deed, when it had defiled the face of things with a mournful example, stirred up almost the whole world into hatred of itself. For, what is far more to be dreaded, the prelates of the chief sees, Tietgaud of Trier and Gunther of Cologne, flatterers of this execrable marriage, though they seemed to be wise in genius, and divinely and humanly learned in letters, were made the worst fosterers of folly. Whence, summoned to Rome by Pope Nicholas, and heard before the most sacred body of blessed Peter, a synod being gathered both of almost all Italy and of very many bishops of the Gauls,
and having long tried to adorn their fault under the pretext of marriage, at last, by the crafty fraud by which they thought to catch others, being themselves caught, Pope * Nicholas and all assenting, they were condemned and stripped of their ecclesiastical grades. The king too, with Waldrada and all sharing in her scandals, were likewise anathematized. And, to pass over many other things, how that Gunther, defending his deed, publicly inveighing much against the Pope himself, attested that he was bound by an unjust judgment, and, as one making little of the Apostolic censure, returning home, neither pardon sought nor obtained, celebrated, being condemned, Masses, and on the day of the most holy Supper the absolution and the action of chrism;
[59] This only, for the terror of them, if perhaps there shall ever be any partakers of such things, and their punishment, let it suffice to have said, that his companion Tietgaud of Trier, excommunicated, died abroad at Rome. King Lothair, although he promised correction, and received queen Teutberga into his honor, as it seemed; yet afterward, coming to Rome and being questioned by the Pope concerning his faith to his wife, and from fear denying his fault, on this condition, if he confessed the truth, heard Masses from the lord Pope in St. Anastasia, and the unhappy man presumed to take the Lord's body from his hand. Thence, seeking again his fatherland, suddenly by a most wretched destruction of his people, arising almost in the very gates of Rome — there was neither delay nor rest of the dying — until at last, while he hastens the more quickly, almost all his own being now taken away [b'], he came with a few to Piacenza, where, when about the ninth hour he sat down unharmed, suddenly, being struck, he became dumb, and in the morning, having died a wretched death, he was there buried in a certain basilica of most mean workmanship.
[60] His death being known to bishop Adventius e, he directs a messenger quickly to Charles, king of western France, and the succession of Charles the Bald to the kingdom of Lothair. and, he being brought to Metz, Hincmar, archbishop of Reims, being associated with him, a second crown, besides that which he had had, being placed anew upon his head in the church of St. Stephen, which is called the House of the bishopric, constituted him king over the two kingdoms f. These things, that the time of the bishop of whom mention had been made might become clearer, are inserted in few words. To this Adventius succeeded, as we said, Walo the bishop, at which time Bertulph was archbishop of Trier, Charles himself still surviving, and a certain John holding the universal name of Pope, from whom Walo himself too obtained the pallium g: which Walo, when he had governed the church scarcely seven years, an incursion of the Normans, after it had ranged over several parts of the Gauls, coming as far as Trier, while he prepares incautiously and with unequal force to engage them, came to meet the Normans, threateningly making an assault, up to the place which is called Remich, on the bank of the Moselle. When there were no forces at hand for these to resist, that was now not a battle, but a slaughter of the wretched; there the bishop with the rest is beheaded. His body after the disaster was carried back to Metz, and buried in the basilica of St. Savior, which he himself had before built from the foundations for a sepulchre for himself h.
[61] In his times, therefore, his death now impending i, Oil flows from the Saint's sepulchre, useful to many; something mournful being presaged by the very portent k, from the part of the sepulchre of the sacred Virgin which looks toward the feet, oil not phantastic but true (wonderful to say!) was seen to flow forth. This became most clear not only to the nuns themselves or the sacristans, who night and day adhered to the vigils of the sacred sepulchre, but to the whole city. Let each see in what direction he wishes to interpret this. That certainly both the sight and touch of many proved; and long thus flowing that liquor ran out, so that in appearance and use it represented palpable oil, and from the part of the feet up to the borders of the head moistened the sepulchre, and (what you would wonder at more) being received in a vessel, was afterward preserved for a long time, and many, touched and anointed with it for various troubles, reported true remedies.
[62] The opinion of the common people was, and by certain revelations several said it had been shown to them, which was a presage of the mercy of God. that these were the tears of the holy Virgin; by which, the destruction of the city impending, she labored to avert the wrath of the Lord. Not altogether to be condemned an error, which, though descending from a simple mind, yet is perceived to contain not a little of understanding. Since oil expresses the figure of mercy, tears the motion of indulgence. For although in that city of the highest joy there is no grief, no tears at all, where God wipes away every tear from the eyes of the Saints; yet not unfittingly did the Lord will to show to human eyes a species of this kind, by which every prudent person might gather with what sweetness, and in what light, in the sight of the brightness of God, that holy soul rejoiced, whose here-extinguished ashes shone with a mystery so pleasant to hearts and most beautiful to eyes. Yet the outcome of things taught what the blessed Virgin obtained in secret for the city, when Christ, ineffably bent, if not by the tears, certainly by the ineffable prayers of the Virgin, rendered it, so near to peril from the infestation of the barbarians, immune l.
ANNOTATIONS.
* is it "Papæ" (of the Pope)? * is it "absumptis" (consumed)?
CHAPTER VI.
The miracles done in the time of Ruotpert, bishop of Metz.
Under bishop Ruotpert the oil flows more copiously, Under him too who after a year was substituted for this bishop, Ruotpert, a most illustrious man of the nation of the Alemanni, a flowing forth of oil likewise from that sacred sepulchre was more frequently seen to flow forth, so that from the side of the monument it ran farther in a stream along the pavement. This, collected by the handmaids of God with a sponge, and wrung out into a glass vessel as it was being filled, was reverently hung up over the holy sepulchre; from which, as was said before, several presumed remedies for themselves, and, that it might not be given to reckon this like anything vain, that too was done openly to all at that time, and through the mouths of many who had seen it thence ran even to us, which there happened from that very oil.
[64] There was a keeper of the holy shrine, by name Doda, whom one of the sisters a, which for a while disappeared from those wishing to carry it away; to whose care was a certain oratory of the holy Cross within the precincts of that monastery, importunately asked, that she would give her the glass vessel which contained that divine oil, for that same oratory of her care, to be kept there by herself as with greater reverence: who, when with rather rash levity she had stretched out her hand over the sepulchre where she remembered the vessel to be hung, to give it to the one asking, she found it nowhere. Amazed and trembling, while again and again, feeling more solicitously, she explored, nor could she perceive it in any way; when nevertheless the same vessel hung there as it had been placed, she was baffled by a ridiculous enough error; when she had called the others, and they likewise with her, long wandering, always had it before their eyes, nor saw it, a lamp being applied, they searched about the sepulchre here and there with vain investigation: at last, after they had been sufficiently wearied by mockery of this kind, they could scarcely at some time touch the deposit.
[65] Part of that liquor the same keeper, presuming to take for herself, but she who carried it away she deranged in mind, until it was restored. sent to her brother, a religious man, the presbyter Angelerius, to the church of St. Savior in the same city, for relics as a gift; the vessel itself with the remaining part she gave to the companion asking, and it was carried by her to the above-said oratory. Presently that rash keeper, for so wicked a boldness, is seized with a madness worthy enough of herself as a punishment. Nor could she obtain a cure before, from both those to whom that inept largesse had been made, what had been unlawfully given was received back, and replaced in its place over the sepulchre, whole as before. For as soon as this was done, scarcely the space of two hours intervening, she was made of sound mind and fullest sense. From that same oil afterward, as was said, several, having pain of the head, eyes, or other places of the body, when they touched them, very often felt themselves refreshed by the merits of the holy Virgin, and perfectly cured.
[66] Many miracles besides, in the times of the same bishop Rotbert, Miracles nearer to the author: nor less than the former, at that same most sacred sepulchre the Lord Jesus Christ deigned to work, of which the following pen will try to dispatch some the more securely, in that we have certainly ascertained that many who were present at these survived in our age, whom, called as suitable witnesses, there is no one who can refute. From the very
crowd of the healed some have reached these our very times.
[67] A woman, whose name was Hildigardis, deprived of the light of her eyes for eight years, two blind persons, one lame woman are healed, with hope not empty sought the salutary sepulchre: there remaining in vigils through the night, before it dawned, by the divine compassion, the Virgin interceding, nothing hindered by the darkness of the night, she was given pure light. Likewise a blind youth, while for a while within the basilica he awaited the supernal visitation, by the merits of the Virgin perfectly recovered his sight. A woman, by name Osa, lame for five years, asking to be carried thither, lying languid there for six months, awaited with unfailing spirit the divine aid, nor did she cease from the insistence of her faith before, as the reward of faithful perseverance, she received the soundness of all her members, and returned rejoicing on her own feet, she who had been brought thither by others' hands.
[68] Likewise a certain lame man, brought on a pallet at a certain evening hour, as also a lame man, and placed before the doors of the basilica, while he prayed that leave be given him to rest that night within the holy building, and had not been able to obtain it, there before the door, with faith not empty, passes the night till light. But behold, in the morning, stronger powers suddenly accruing, shaken from his bed by a certain marvelous and swift leap, leaving his pallet in that place, with straight step he proceeded to the holy tomb, clearly and openly proclaiming the holy virgin Glodesindis, by divine aid, the author of his soundness, and rendering greater thanks, as much as he prevailed, with great voices glorified the clemency of God and the holy Virgin.
[69] Likewise another sick man, and destitute of all strength of body, and a sick man, and a woman laboring with a flux of blood, when for a while in that holy place he awaited help for himself, on a certain day, being seized by drowsiness, had fallen asleep, sees in sleep the blessed Virgin standing by him, and with a certain authority commanding that he should rise, and join himself as a workman to those who then by chance were at work on the pavement, and help that work to be completed. At once awakened, and recognizing nothing of his former weakness in himself, he sprang up joyful, and, as he had been commanded, all wondering, went to the work, and appeared no more sluggish in working, knowing surely that the most blessed Virgin had granted him the health he desired b. There was a woman called Adelburga, flowing for a long time with much blood at the mouth and nostrils, now in the very peril of her life, when no remedy could come to her from anywhere; by chance the birthday of the most holy Virgin was impending on the morrow, and, presuming forthwith a hope of health from the divine solace, she directed a candle, which should give light before the holy altar on the night of the vigils of that solemnity, with a vow of her own health. Presently, it being carried thither, Christ working through the holy Virgin, she obtained the wished-for health.
[70] and contracted and weak persons. In a like manner a certain man from the village of Fadiliacum c, by name Heileicus, having a son weak and useless in all his members, offered a vow to the Saint, brought candles to her altar, and, pouring out a prayer for him there, returning home, found his son sound. What of that woman who, long contracted, when she had sent a candle with that vow, before the candle itself was brought into the church, obtained perfect soundness? She was from the village of Columbaria d, and through the whole summer time had so languished in all her members that she could neither set her step nor be carried out, save by others' hands. Another, in a not different manner, long weak and lame, lying abed, being led to the church, was there wholly healed.
[71] The punishment of a violated vow, and the restitution. Let those hear another document of divine correction who do not fear to break, by unlawful presumption, the things which they have once vowed to the Lord; and let them learn, even by the manifestations of punishment, how great a peril it is not to render the things promised, which they were unwilling to acknowledge by the testimonies of Scripture. A man at Metz, not obscure among his own, whose name was Adelman, dedicated his daughter in her very first years to the service of God and of this holy Glodesindis in the habit of holiness by a vow. She, when she was grown up, her father, as they say, ignorant and unwilling, followed a certain man outside the city in a clandestine marriage. And when some time had flowed by in such a marriage, it chanced at some time that she wished to revisit her parents and kinsfolk in the city. Where, while she stayed some days, she was so contracted by a sudden dissolution of all her members, that she could neither rise from the bed nor be moved from her place, save by another's ministry. Then the father, remembering the vow, had her carried to the monastery. Who, being left there, after she had lain a long time wasting in languor, was persuaded by the handmaids of God that, putting on the sacred veil, she should promise to serve God. It was done; and on the third day she was rendered sound and whole, so that she felt not even any trace of the former pain in herself, and for the rest remained in the same monastery under the habit of religion.
[72] A woman with weakness of the feet, others are freed from a demon. Likewise a certain woman, now for twelve years dragging her languid feet, by name Alda, being brought to the monastery, remained there weak for six years: and when with frequent supplications before the altar she often prayed that the divine aid be at hand for her, on a certain day she was unexpectedly so perfectly healed, that with free step she walked everywhere rejoicing. A certain demoniac from the village of Marley e, called Wolfer, had been so pervaded by a most atrocious and mad spirit that he boasted that he had the knowledge of all tongues, and knew the position of all lands. He, being led to the sacred monastery, and detained there for eight days, by the grace of Christ and the merits of the Virgin, the enemy being put to flight, departed wholly restored to freedom of mind. Likewise a certain youth from the village of Lauriacum, and four women beset by foul spirits, there similarly deserved to be cured by the help of the most sacred Virgin.
[73] To these are judged not unfittingly to be inserted those in which a vast document of faith is shown, Wine poured out without diminution; to which the Savior attests all things possible; so that what nature is convinced to deny, holy and innocent virginity is proved able by its merit to effect. Among those who, in a religious habit among laywomen, were accustomed to bring offerings to the altar f, there was a certain one, by name Ragmaidis *, who, coming to the basilica of the Virgin, had brought a little vessel, in which they are wont to carry wine about with them for such sacred rites, full. From which, when she herself had offered, and had divided among the others, who, several, had come to make offerings, all that was left over, suddenly, trying that little vessel, which she thought now altogether exhausted, she found it, with the greatest amazement, filled with wine, as before.
[74] A certain keeper of that sacred building, when on a certain day wine sought for celebrating Masses could by no means be found ready to hand, [at another time found in an empty vessel, and indeed salutary. A blind woman sees.] went to that chest, where, from I know not what cause, hung, now back for about three months, empty and dry, a little vessel in the manner of a small flask g (they call it a "butticula"). The chest being opened, she saw that same little vessel filled with wine up to the very top. From which both provision was then made for the sacrifices; and a certain woman of that place, long grievously languid, when she had asked that a little of that wine be given her to swallow, presently, having tasted, recovered whole health. On a certain Easter solemnity a blind girl, daughter of a certain John, a citizen of Metz, being led to the holy sepulchre, when she had stayed there three days, on the fourth weekday of the sacred week, by the heavenly grace, fully obtained her sight.
ANNOTATIONS.
* elsewhere, "Raginaidis"
CHAPTER VII.
The restoration of the monastery of St. Glodesindis, and the brief translation meanwhile of her relics to a nearby house; and the miracles then wrought there.
These things, as we could, we have transfused from the earlier writings which we found, [The modesty of the author; and the reason why he has reworked the ancient matters up to this point.] not that we esteemed that same writing as nothing, which indeed is full of credit and furnishes the greatest force for the order of the deeds; but because, as I said before, the pleasure of the more literary, by whom, God now having mercy, the times flourish, seemed to require this. Although I have not arrogated to myself even for this part any faculty of knowledge, who, as I truly confess, am yet more frequently suffused with excessive blush by my speaking than by my writing; and unless the goads of some, who perhaps slip into an improvident love toward me, incited me, I would utterly keep silent; on this account especially, because, although I know how the present, and those who from that very familiarity among us approve whatever falls from the mouth, receive it; I sufficiently perceive that those who follow will be either altogether ungrateful, or not much care for these things. To whom, however, that must be objected which Jerome, with most sharp tooth against his rivals, fixed in the proem of the Hebrew Questions: "Foreign merchandise is carried by ship only to those who want it : balsam, pepper, and the fruits of palms let not the rustics buy": so I too, if they despise these things, I advise and pray, let them not even read them; provided that at last they do not utterly envy or shut off from me the hope, faithfully presumed, of my vow with God and his holy Virgin, whose immoderate love has drawn me.
[76] The succession of certain bishops of Metz: Now, since the matter has been brought down to our age, running with freer spaces, we briefly note what the Lord has granted us to see. After Rotpert, who presided for 11 a years, Wigeric b having spent 10 years in the pontificate and departing life, while a certain Benno, long famous in eremitic life, by the good intention of Henry c, then king, father of the afterward glorious
Caesar the lord Otto, had been substituted for him, and had scarcely spent two years in the sacred order, being blinded by an unspeakable and too lamentable faction of certain servants, and rendered useless, he abdicated the office which he could not perform d: thence, election being sought and obtained from the prince, this holy see obtained a man of great renown hereafter, the lord Adalbero.
[77] He undertook, by a zeal excellent beyond the rest, to recover his mind toward the monasteries — whatever were within the amplitude of his providence — for many years back too greatly fallen, both interiorly and exteriorly, in spiritual and corporal wealth e. [from which Adalbero brings back the monastic institute into the convent of St. Glodesindis.] And first indeed of his spiritual works was the monastery of Gorze f, where, the lord Eginold, a man of great virtues, being promoted, and, a copious throng of the religious presently flowing thither, and conspiring into the beatitude of the poor in spirit under the rule of blessed Benedict, he composed after its example the other monasteries, whether of men or women, without or within, if any too were under the name of canons. Whence too this same college of the blessed Virgin, the lady Himmiltrude g being set over it, near to him by blood, and, what is greater, by spirit, he compelled to the monastic institution. Of the works of this holy pontiff, worthy of God, it is with reason a proper work that is desired h, nor would it have been lawful to comprehend so great a majesty in the brevity of this article. What seems to pertain to the present, we briefly subjoin.
[78] In the 23rd year of his pontificate, when the nine hundred and fifty-first year of the Lord's Incarnation was being reckoned, And he helps to restore and enlarge its fabric, an immoderate desire seized the aforesaid mother of that place to repair it, because its age and smallness seemed to admonish. This, since it could not be done except the sacred body being meanwhile removed, not presuming of herself, she intimates to the bishop what she had conceived in mind. He, holding it altogether pleasing that the fabric be made, and benignly promising his own effort, long hesitating concerning the raising of the sacred body, at last commanded that they should seek out the Lord's will upon this: the business being then communicated to the fathers then venerable, Einold, of whom we premised, and Anstaeus, likewise a religious man, from the nearby college of St. Arnulf, and these adding courage the more to the same holy pontiff or the abbess, it was in common decreed that it should be done.
[79] There was then at hand the day of the Lord's Ascension, on which the whole people, ordered by agreement to be present at the solemnities of the Masses, her relics being solemnly translated meanwhile elsewhere, the most reverend prelate, after the word of the sacred day rendered to the people, openly disclosing this very matter, admonished all to entreat the mercy of the Lord, that he would deign to grant a prosperous effect to the endeavors of his faithful. Which when on the morrow of the sixth weekday they had briskly performed with much devotion, the sacred buildings being surveyed round about, on the following Sunday all flow together to the sacred place. There, Masses being said by that holy pontiff, and the people being likewise animated toward God by much exhortation, all acclaiming, and the ministers of the sacred rites raising prayers to heaven with the accustomed supplications, the venerable pontiff, and with him the fathers of the monasteries i together and the other religious of the clergy, worthily submissive to God and the holy Virgin, reverently approach to open the Virgin's chest. And presently the most sacred members, taken into a coffer then prepared for the time, they transpose into a certain nearby house, to be meanwhile preserved.
[80] On the same day a certain demoniac, brought thither by his kinsfolk, where various miracles at once occur; when he had been left beside the coffer in that same house, the people departing, after a little interval, the Lord and the merits of the Virgin favoring, was freed from the mad spirit. At about that very hour, the nuns sitting, in the place from which they had brought forth the sacred body, to tend the sick, a bearer brought into the church, as he carried it on his arm, a little boy condemned in the natural framework of his members, and utterly contracted from his very birth. Then, by a certain one of the nuns, being left alone within the little house in which the body of the most holy Virgin was kept, under the very coffer, a little delay intervening, the boy suddenly, a great cry being uttered, the others running up at the voice, all his members being directed to the office of nature, was found sound by the divine aid. Him, much time afterward, we beheld enjoying the same soundness, walking everywhere with prosperous step. Likewise another little boy, deprived of his eyes, but also afflicted with an inequality of some members, another carrying him, being brought thither, and cast before the coffer, was suddenly gifted with sight and the integrity of his other members, by the power of Christ and the intervention of the most sacred Virgin, all amazed and crying thanks to God.
[81] which were thereafter continued almost daily. Then more, and up to the present time almost daily, with faith of those asking there, the Lord Christ working, solaces are exhibited, both of bodies and, what is most excellent, of souls. Where the conscience of each supplicant sufficiently perceives how great an efficacy of his prayers he carries away thence, and, unless diffidence alone blunt it, I, truly certain by faith in Christ, will confess, that none's sighs there, none's groans, or tears poured out with full heart, whatever that necessity or straitness may have been, ever returned thence with empty fruit.
ANNOTATIONS.
c Surnamed the Fowler. * it seems it should be read "sciam" (I may know) * so certain manuscript codices of St. Jerome