ON ST. STEPHEN, BISHOP MARTYR AT NORALE AMONG THE HELSINGI IN SWEDEN.
9th CENTURY.
HISTORICAL COMMENTARY.
Stephen, Bishop Martyr at Norale among the Helsingi in Sweden (St.)
BY THE AUTHOR D. P.
§ I. On his life, martyrdom, and cult, from Johannes Magnus.
Corvey of Saxony is a Monastery of the Benedictine Order, founded by Louis the Pious the Emperor and his wife Judith, about the year 820, From the monastery of Corvey of Saxony, on the Weser; not only for confirming all Saxony, whose name then extended very widely, in the recently received Christian Religion by word and example; but also in hope of the faith being some day disseminated through the northern provinces, then still barbarous and pagan. Hence St. Anscharius, the fourth Bishop of Bremen, [whence St. Anscharius being drawn forth had preached the faith to the Danes and Swedes,] whose Acts our Henschenius illustrated on 3 February, when he had founded the Archbishopric of Hamburg, advanced the insignia of his Apostolate into Denmark and Sweden; first indeed sent as legate to those nations, in the year 829; then having gone there again of his own accord, about the year 843; when he obtained the free exercise of Christianity from Olaf King of the Swedes, and ordained Churches, a Bishop being appointed who should rule and advance them. What then the state of the Christian affair was there, there is no leisure in this place to examine and set forth more fully.
[2] Johannes Magnus, in the year (as he himself writes) 1532 consecrated at Bologna Archbishop of Uppsala in Sweden, for restoring the same Stephen being ordained, when, returned from Italy, he was staying at Danzig in the fourth year of his Ordination, there wrote and published the History of the Pontiffs of his Metropolitan church, in the Kingdoms of Sweden and Gothland. There when he had narrated, how, the successor Kings of Olaf falling from the faith, it wavered there; until the peoples, moved by a notable miracle of the Virgin Mother of God, who had now almost relapsed to their former idolatry, began to come to their senses, with their King Eric Stenchil; "Because," he says, "the harvest was great, but the workers few; King Stenchil took care to send envoys to the Archbishop of Bremen, for men outstanding in doctrine and sanctity, who would be suitable for repairing the Christian affair, and would fear no adversities for the increase of divine worship." But he says that Adalward and Stephen were sent: of whom, the elogium of the first being woven, he subjoins the elogium of the second, again relating in compendium the same things which he had said about Adalward, as common to both: but those being omitted, as in the following § more certainly to be learned from Adam the contemporary, I excerpt only those things which touch Stephen, unknown to the same Adam.
[3] Stephen, brought up in the monastery of Corvey from adolescence, is said to have gone there with Bishop Adalward, and so instructed in the divine laws, that he was held worthy to be set upon the candlestick in the house of the Lord. Therefore by the Archbishop of Bremen (on whom then the care and legation of the Apostolic See was imposed, of converting the Northern kingdoms to Christ) he had been given as an inseparable associate and companion to Adalward; both Bishops, both most illustrious in apostolic life and doctrine, both notable for the grace of Gospel preaching, both prepared to die for Christ … These, after they had been received with the most ample honor, by the King and people of the land in the city of Sigtuna, and had converted that city (which then was held among the larger of the kingdom) with the whole neighboring region to Christ … Adalward, turning aside into the city of Birka, and continuing the remainder of his life in prayers and preachings of the divine word, to have converted the Helsingi ended his temporal life; but Stephen turned to the Helsingi, the best of all the Swedes, even when, seduced by pagan superstition, they served idols. To this nation it was not so difficult to preach the way of virtue, since that land by its nature produces and rears upright men. Therefore Stephen acquired no small people, from those Northern lands, for Christ: for the Swedish History openly confesses, that an innumerable people acquiesced in his sound doctrine. and as a Martyr to be venerated at Norala, At last, so laudable a course being run, when nothing remained, except that he should receive the glorious reward of his labors; it pleased God, the author of all good things, that through the palm of martyrdom he should obtain the crown and eternal felicity. And so in the lands of the Helsingi, of whom he was the first and chief Apostle, he was crowned with martyrdom; and buried in the church and village of Norala, in the more southern part of Helsingia, illustrated by God up to our age with signs and miracles through divine clemency, whose honor and glory, as much as he could, while he lived, he illustrated.
[4] Thus far Johannes, Archbishop of Uppsala, and embracing the Helsingi in his diocese, a witness of the cult continued to St. Stephen; but not at all anxious, neither in this, nor in others of whom he treats, to explain the year and day of his death. The first perhaps he could not, because none of the ancients had care to arrange the times of the Swedish, I do not say Bishops, but at least Kings, by years. Nor do I know what or whose is that Swedish History which Johannes alleges; and which must have been by no means ancient, and little trustworthy, if he himself drew from it the errors to be noted below. The second, namely the day, 2 June. which he could easily have known, the cult enduring up to his own times, we shall receive below, namely 2 June, from Father Johann Kloppenborg. Him meanwhile I seem to myself to have praised enough, if I say, that our Most High Maecenas, Ferdinand von Fürstenberg of pious memory, judged him suitable, to perfect and publish the Westphalian history, begun by Nicolaus Schaten from material prepared by the Prince himself, such as we have already received submitted to the press in ten books, up to the death of Charlemagne; and also the first part of the Paderborn Annals drawn thence, up to the year 1228; but the rest we expect shortly.
§ II. On the time of the twin Adalward sent into Sweden, from Adam of Bremen.
[5] From Adam the contemporary we know, Of defining to some extent the time sought in the Title, the best method Adam of Bremen suggests to us, who carried his ecclesiastical History up to the death of Adalbert the Archbishop, that is, up to the year 1072. For from him we are made certain, that in the age of that Adalbert and his own there happened the miracle, of which mention was made above from Johannes Magnus; and that at the same time Stenkil reigned, the author of summoning the Bishops: whence the order of that mission and of the preaching resumed will more certainly be permitted to be learned. He therefore near the end of his History, describing the Northern kingdoms, subject to the Legation of Adalbert and cared for by the same; after the middle of the 11th century, when he had also made a brief description of Sueonia or Sweden; "In the same province," he says, "lately a memorable thing happened, and on account of the dignity of the deeds widely divulged. For a certain one of the Priests, who at Uppsala were wont to attend the demons, the gods in no way helping, was made blind. And when the wise man imputed the misfortune of his blindness to the worship of the idols, which superstitiously venerating he seemed to have offended the most powerful God of the Christians; behold on that very night there appeared to him a Virgin, exceedingly beautiful; asking whether he would believe in her son, that he might receive sight, the images which he before worshipped being cast away. Then he, who would refuse to undergo nothing arduous for this gift, gladly promised that he would do so. To this the Virgin; 'Know,' she said, the blind priest healed by the Mother of God, 'most certainly, that this place, where now so great blood of the innocent is poured out, is to be dedicated shortly in my honor: in which matter, lest any signs of doubt remain to you, in the name of Christ, who is my son, do you receive the light of your eyes.' Soon he, the light being received, believed, and passing through all the regions round about, with easy faith persuaded the Pagans to believe in him who illuminated the blind."
[6] and on that occasion Adalward the Younger sent from Bremen: "By which causes of miracles impelling; immediately our Metropolitan, obeying the voice of him who says, 'Look and lift up your eyes, for the regions are now white for the harvest'; ordained into those parts Adalward the Younger, taken from the Choir of Bremen, a man shining with letters and probity of morals: to whom also through the legates of the most illustrious King Stenkil he set a See in the city of Sictona, which is distant from Uppsala by a journey of one day." So Adam, then living at Bremen, without any mention of Stephen; whom he had also more distinctly excluded before, where enumerating those whom the Metropolitan Adalbert ordained to the nations; "Into Sweden," he says, "he consecrated six, after another, sent in the year 1043 under King Emund. Adalward and Acelinus; likewise Adalward and Tadicus, and also Simon and John the Monk." Where you see two Adalwards distinguished, of whom the Elder, says Adam; "once Dean of our cloister, in the 1st year of Archbishop Adalbert, that is of Christ 1043 or the following, ordained Bishop for the nation of the Sueones; and first repulsed, then recalled by the divinely afflicted barbarians, deserved to be received with such great alacrity of all, that, having won the whole nation of the Wirneli and Scritifingi for Christ, he is also read to have done miracles of virtues among the people."
[7] At the same time at which the elder Adalward did these things, there died Emund King of the Sueones; whose successor Stenkil the Christian died in the year 1065. after whom Steinkil his nephew is raised to the kingdom; who was faithful to the Lord Jesus Christ, and of whose religion all the Brothers who had gone to those parts bore testimony. But the same most Christian King died, about the 22nd year of Adalbert, of Christ 1065: after whom, two Erics contending for the kingdom, all the powerful of the Swedes are said to have fallen in war: for both Kings perished there. Thus, all the royal lineage utterly failing, and Sweden was almost without Bishops; both the state of the kingdom was changed, and Christianity there was greatly disturbed. The Bishops whom the Metropolitan ordained there, namely Simon and John the Monk, named above, fearing persecution, sat at home; only the Bishop of Scania provided for the Churches of the Goths, and a certain Satrap of the Sueones, Gniph, strengthened the people in Christianity.
[8] And these things described from Adam serve for this, that it may be understood, Stephen not yet ordained, how little probable it is, what Johannes wrote, that together with Adalward, ordained on the occasion of the aforenarrated miracle, St. Stephen of whom we treat was also ordained. And he indeed had first written, that they were ordained and sent by Anscharius, or his successor; then, in the history of the Kings written afterward, he said, that then the Metropolitan was Adalgarius or his successor, namely Hoger, of whom the former died in the year 888, the second in the year 915. Nor afterward did the same Johannes reckon better the account of the times. For when in book 4, chapter 2, he had said; that Louis, the son of Charlemagne, converted the Swedes through St. Ansgar, in the year of salvation 816 (although by error), in chapter 16: he counts nearly one hundred and sixty years up to the times of Olaf, by surname Schotkonung, or Olaf being raised to the kingdom. by whose innate benignity and supreme prudence it was effected, that the Christian faith, which hitherto had flourished and was flourishing in some parts of the Swedish Kingdom, was effectively and constantly assumed by the whole Principate of the Goths and Sueones, the worship of false gods being everywhere cast away. For that Olaf, the brother or son (as he himself judges) of the aforepraised Stenkil, certainly his successor, would have reigned by that reckoning about the year of Christ 976, that is, nearly 90 years earlier than Stenkil himself died. There is found indeed in Johannes, book 18, chapter 9, another Stenkil, nephew of Olaf Schotkonung by his sister … who so accommodated all the powers of his mind to increasing and propagating the faith of Christ, that he seemed to have transferred to himself not only the name, but also the piety of the former Stenkil: and as the latter, legates being sent to Adalgarius, obtained Adalward and Stephen; so the former obtained from Adalbert teachers of the divine law. But thus by twinning the Stenkils and Olafs, Johannes does nothing else than declare most uncertain and most confused the series of Kings woven by him, and that the history of Adam had not been seen by him, from whom he could have learned more certain things.
[9] Another error of the same Johannes, and to be corrected from Adam, betrays itself in the elogia of the Bishops Adalward and Stephen; Johannes Magnus wrongly twins this man and Stenkil, whom, when the Archbishop had wrongly made Bishops of Uppsala, much earlier than that city, then the Pantheon of the Swedes, afterward the Royal seat, received an Episcopal See; he says they ran out to Uppsala, and broke the idols: but with such success, that, the populace being moved to sedition, Stenkil lost his kingdom and life; but the Bishops, beaten with rods, were forced to betake themselves elsewhere. Adam writes all the contrary. For when at the end of the work he had narrated, how Adalward, having entered Sweden with great fervor of preaching the faith, brought all who were in Sictona and round about, in a short space of time, to the Christian faith; he adds also, that he conspired with the most holy man Egino, Bishop of Scania, and asserts the idol of Uppsala was overthrown by Adalward. that they should together go to that temple of the Pagans, which is called Uppsala, if perchance they could offer there to Christ some fruit of their labor; ready gladly to undergo all kinds of torments, that that house might be destroyed, which was the head of Barbaric superstition; for it being demolished or rather burned, the conversion of the whole nation would follow. Which will of the Confessors the most pious King Stenkil, perceiving murmured among the people, cleverly removed them from such an undertaking, asserting, both that they would at once be condemned to death, and that he would be driven from his kingdom; because he had led evildoers into the fatherland, and that all would easily relapse to Paganism. But the Bishops, consenting to such addresses of the King, traversed all the cities of the Goths, breaking the idols and thenceforth winning many thousands of Pagans to Christianity.
§ III. On the time of Stephen sent into Sweden after Adalward, and his statue at Corvey among the Saints, and his feast day.
[10] A suitable author seems to me Adam, by that silence of his about the ordination and mission of Stephen, Leimar the successor of Archbishop Adalbert, that it may be believed that he, who is neither found named in the Lives of SS. Anscharius and Rembert, nor among those ordained for Sweden by Adalbert; is later than his Pontificate, and first became famous after the History published by Adam. Erpold Lindenbrog, who among the Writers of Northern Affairs, collected and published by him at Frankfurt in the year 1609, first gave us Adam; subjoined to it another History of the Bishops of Bremen, carried up to the year 1395; in which next after Adalbert is reckoned Leimar, a lettered and prudent man, who sat for 30 years, and died in the year of the Lord 1101. To him therefore it pertained, the Sueones being pacified and asking, to give Bishops, after those ordained by Adalbert had failed; especially if it is true, as it is permitted to presume, that the whole nation was converted under Olaf, the successor of Stenkil. under Olaf the successor of Stenkil, Certainly in the time of this Archbishop their number and authority grew so much, that they could quickly, both they themselves and others of the neighboring kingdoms, be withdrawn from the jurisdiction of the Archbishop of Hamburg; whence also in the ancient Notices of Bishoprics, written five hundred or six hundred years ago, in Charles a S. Paulo, are found listed the Archbishops, of Lund, of Nidaros, and of Uppsala, each with his Suffragans; and in the History of the Archbishops of Bremen Hartwig is praised, created in the year 1149, the Archbishopric of Uppsala not yet erected because he strove with great zeal for recovering the Suffragan Bishops of all Denmark, Norway, Sweden, whom antiquity records once belonged to the Church of Hamburg: but when with various services and largesses, with the Pope and the Emperor, he had accomplished nothing; lest he should be wholly without Suffragans, he undertook to revive the long-forgotten Bishoprics of Slavia.
[11] he seems to have ordained Stephen for the Swedes, before the year 1100 We seem therefore to be able to hold, that St. Stephen (of whose Apostolate and cult among the Helsingi we cannot doubt) was among the first who, under Olaf the Christian King and promoter of Christianity, yet after the death of Adalbert, ordained Bishop for the Swedish nation, found Martyrdom among the Helsingi, and in their town Norala a tomb, and that before the end of the 11th century. The same too truly could, on account of the attempted overthrow of the Uppsala shrine, have been beaten with scourges, as Johannes Magnus writes about him; in this alone deceived, that he made that honor common with Adalward, already before removed from a similar animosity by the persuasions of King Stenkil. But Helsingia is a region of Sweden, situated along the Gulf of Bothnia, the Apostle of Helsingia. and separated from Uppland (whose capital is Uppsala) by the interposition of Gästrikland, and extends inland toward the West for more than thirty leagues; extended not a little less toward Botea in length. At the entrance of this Province under the 61st degree of Polar altitude, the maps have Norala, like a middling town: where whether Stephen was killed for the faith, or rather died from the blows received at Uppsala, or even, his death having occurred elsewhere, was reverently translated to his Helsingi, I am unwilling to divine.
[12] In the Hamburg codex, after the Life of St. Rembert, subscriptions found, The Church of Hamburg had, and perhaps even now has, a very ancient Codex, in which are read written together and consequently the Lives of SS. Willehad, Anscharius, and Rembert, Archbishops and Apostles of the North; whence Philipp Cäsar received the same Lives, and in the year 1642, under the title of Triapostolatus, published them at Cologne. There after the last of them are read the subscribed names of seventeen Northern Bishops, as Henschenius produced them thence in the preliminary Commentary to the Acts of St. Anscharius, number 45. And here indeed he observes rightly enough, that it cannot be, that the Corvey monks who wrote the last Life, contemporaries of St. Rembert, added to it the names of so many, who three centuries after Anscharius (I add, and after Rembert) were ordained; but he tried in vain to find among them six ordained by Adalbert, to whom contemporary also were the rest throughout Norway and Denmark. What then? Mabillon in book 2 on Diplomatics, chapter 20, teaches, not only are those not of Bishops contemporary with him, that to Synodal diplomas not only present Bishops subscribed, but also absent ones, nay even future ones: whence it came about, that in those ancient monuments, after the names of the present, or certainly between the end of the text and their subscriptions, an ample space was not rarely left, which could hold the subscriptions of the absent and the future. He adds the causes, lest it should always be necessary to obtain new letters for the confirmation of Privileges; and lest the future should delay to confirm those things which in the ancient monuments they had seen ratified by their predecessors.
[13] but neither of those Synodically gathered afterward; When therefore at the end of the Hamburg Codex I read the names of so many Bishops, written by one hand (as Philipp Cäsar testifies in Note 79), I am first forced to believe, that that Codex was transcribed from another more ancient and probably Bremen one, to which each of those subscribed singly in the different character of his own hand; but that the cause of subscribing was not some Synodal assembly of Bishops; but some proper invention of Leimar. He namely, from so great an increase of the faith through the Northern kingdoms, committed to his provision, foreseeing the future, which happened, but rather successively added that at last, proper Archbishops being given to each kingdom, they would be withdrawn from his Archbishopric; ordered to be written into one book those three Lives of the Northern Apostles, his predecessors; to which they should subscribe their names, as many as either he himself, or his successors, were to ordain Bishops for those nations; and thus both would add authority to those Lives, and do honor to the Saints themselves; but in truth would leave to posterity an indubitable proof of their subjection.
[14] where the first or second seems to be Stephen. There subscribes first Slepn, Bishop of Scalternoden; second Symon Bishop of Halfinoden; then fifteen others from the three kingdoms, with the titles of Bishoprics partly to be found in the twofold ancient Notice in Charles a S. Paulo, partly unknown when these were written. Of these certainly to Sweden pertain, Ecilinus of Skara, Adalbard of Sigtuna, Johannes of Birka, and Theodolfus likewise of Sigtuna. Henschenius at number 74 of the aforesaid Commentary believes some of them were ordained by Adalbert, and that they are those whom Adam names, Acilinus, Adalward, John the Monk, indeed even Tadicus and Simon; when he says one is written above Thiedolfus, the other Stemphi, whose Halsinoden Bishopric he also ascribes to Helsingia. There may indeed have been a Halsinoden Bishopric, otherwise unknown, in Helsingia; which some think got its name from Hals or Halsa, healthfulness or health, which the Belgians pronounce Heyl. I from Stemphi (which name I have hitherto been able to find neither in Adam, nor elsewhere) would rather make Stephen than Simon, with whom Johannes Vastovius makes the same, in the Vinea Aquilonia, or the Vines of the Saints who illustrated the kingdoms of the Goths and Sueones, page 44. If however it were established to me, that in Gothia or Sueonia there was at some time a Scalternoden Bishopric, rather than in Denmark or Norway; I should believe that Slepn was badly transcribed or read, and originally written Steph, and that thus is marked the Apostle of the Helsingi, who, first ordained by Leimar, also first subscribed; but the others successively, under the same or his successor; all however before Uppsala had its own Bishop, much less an Archbishop; and at that time, in which the Bishops of Sigtuna and Birka, afterward translated to Uppsala, were still named.
[15] The statues of the Saints placed at Corvey in the new Choir: Now before I come to the cult of St. Stephen, for this 2nd day of June, I must exhibit a notice of the Saints and Blessed, whom Corvey venerates, either as Patrons, or as Monks in it. These the twofold letter of the aforepraised Kloppenborg, given in the year 1686, will give; of which the former expresses the names, the other the days and birthdays of each, to be interposed in a different character, in this tenor. "I was lately (namely in October of the past year 1685) with our Most High Prince Hermann Werner Wolff-Metternich zur Gracht, Bishop of Paderborn, at Corvey; at which time, in the elegant church there, I saw placed on the high altar human statues of just magnitude, with the title of Saint. Namely, on the right side, St. Charlemagne (28 January); on the left, St. Louis the Pious (20 June): then in the choir the following statues of the Saints, who at some time professed monasticism in this monastery, with the title of S. or B. as I subjoin. Bl. Heimerad (who however was not a Monk, but is venerated on 28 June); St. Ludolf, and among these St. Stephen, Abbot of Corvey (13 August); St. Warinus, Abbot of Corvey (26 September); St. Altfrid, Bishop of Hildesheim (15 August); St. Hoger, Archbishop of Bremen (20 December); St. Rembert, Archbishop of Bremen (4 February); St. Stephen, Bishop of Uppsala in Sweden (2 June); Bl. Druthmar, Abbot of Corvey (he could be joined here to St. Ludolf, with whom he was elevated); St. Paschasius Radbertus, who at some time lived in this new Corvey (26 April); St. Adelard, Abbot of Corvey (2 January); St. Wimo, Archbishop of Bremen and Hamburg (21 October); St. Adelgarius, Archbishop of Bremen and Hamburg (15 May); St. Anscharius, Archbishop of Bremen and Hamburg (3 February); St. Gregory V, Supreme Pontiff (18 February).
[16] as also of the four Patrons, whose Relics are there, In the windows were depicted the following effigies, with the title of Saint, as I subjoin. St. Mercurius, Patron of Corvey (25 November); St. Justin, Martyr Patron (1 June); St. Stephen, Patron (26 December); St. Martin, Bishop Patron (11 November); on account of the notable Relics which they have of the aforesaid four Saints: then St. Thiagrim, second Bishop of Halberstadt (19 June); St. Hoger (of whom already above). All these are known to me, except St. Stephen, since I do not have Vastovius (he ignored him in his Vinea Aquilonia) or another writer of Swedish affairs, and the bodies of the Blessed Abbots Ludolf and Druthmar (of these too none except Johannes Magnus mentioned him). What now seems to you about these Saints or the judgment of those who honored them with such a title, I shall understand at another time; I at least wished to note these things now being present. At the same time I was in a chapel, or as it were crypt joined to the church, in which are religiously kept the Relics of the Blessed Abbots Ludolf and Druthmar; once elevated by Marquard, from Abbot of Corvey Bishop of Osnabrück, in the year 1100, and laid before the altar of the Holy Cross; then by Christoph Bernhard von Galen, translated in the year 1100 and 1562. Bishop of Münster and Administrator of Corvey, when the Monks were building the new church, found, with the frame of the bodies whole, in gilded coffers in the year 1662, whence they were translated into the chapel, of which before, where I also venerated the same.
[17] That statue, although placed only 30 years ago, Embracing the friendly diligence of the most careful man for the Saints, I answered that I would see about each, when at their days either in the Supplement of the five months, then almost completed, I should return, or in the order of the remaining seven months I should come to the Birthdays indicated above. A work so recent, as is the new church of the Abbey, with the statues and windows which are now seen there, alone cannot suffice to insert anyone into this work on the Saints, without further and more ancient proof. Of Pope Gregory V, that I had already indicated, in the Paralipomena to the Chronico-historical Essay on the Catalogues of the Pontiffs, page 83, that it is established by no more ancient authority, that he was at some time a Monk of Corvey; yet this is to be believed more easily on the tradition of the people of Corvey, than that there was once a cult of him as a Saint. Nor is it wonderful, since to the collectors of the Roman Calendars it seemed not to suffice, that in the Lateran Pontifical chapel the images of Alexander II, Victor III, Urban II, Paschal II, and Gelasius II, as well as of SS. Leo and Gregory, the first of that name, yet added to the cult continued among the Helsingi, were seen marked with a Diadem, from the age of Calixtus II, and with the title "scs" (Saint). And so neither would the statue have sufficed for me, placed for Stephen (of whom we treat) with the title of Saint in the Corvey choir about thirty years ago; unless about the received cult among the Helsingi, and continued until the Lutheran heresy was introduced there, Johannes Magnus had made me certain: but now it only remains, that Kloppenborg should teach, whence and by what authors he wrote, that 2 June was or is held his Birthday.
[18] it proves the title of Saint given here to Stephen. He did this by another letter, signifying that his author was Heinrich Soter in the description of the kingdom of Sweden, from whom and others in his Sacred Westphalia, now prepared for the press, he himself wrote for him such an encomium on this day. "At Norala in Sweden, the birthday of St. Stephen, who together with Adalward sent into Sweden by St. Anscharius, and created the third Bishop of Uppsala, a sedition of the idolaters having arisen, left Uppsala, and betook himself to the Helsingi, and led so innumerable a multitude of men to the Christian rites, that he is held the first and chief Apostle of the Helsingi. At last crowned with martyrdom he flew to heaven in the year 889: once reared in the new Corvey on the Weser, where still today his statue, adorned with the title of Saint, is seen in the choir of the church, among the other native Saints of the place." If Bucelin had known the day, he would doubtless have produced it in his Benedictine Menology; but neither did he know it then when he published that in the year 1655; nor in the following year when he published the Benedictine Annals, praising the same Stephen at the year 842 and 889. The day too the aforecited Johannes did not know, otherwise about to note it in his Chronological index of the Saints, where he names Simon.
Note* rather UNNO?