Bardo

ON BLESSED BARDO, FROM ABBOT OF HERSFELD OF THE ORDER OF S. BENEDICT,

ARCHBISHOP OF MAINZ IN GERMANY.

THE YEAR 1053.

PRELIMINARY COMMENTARY.

On the Acts written by an almost contemporary, the year of death, and cult.

Bardo, formerly Abbot of Hersfeld, Archbishop of Mainz in Germany (B.)

BY THE AUTHORS D. P. & G. H.

Nicolaus Serarius, Theologian Doctor of our Society, and Professor in the University of Mainz, in book 5 of Mainz affairs about to treat of B. Bardo, Life long desired, the 60th Bishop and 20th Archbishop, thus begins his discourse: I should wish, that the Life of S. Bardo, which the smaller Ms. codex says to be extant, had been able to come into my hands; there would be nothing which I should prefer here to weave concerning him: but because that has not been permitted, I shall keep the reason begun; I shall collect what I can from the authors; is given from the Caesarian Ms., always to be published, as far as it shall be permitted, with their name. This wish of his was fulfilled for us by the Ms. codex of the Caesarian Library of Vienna, among the Latin Historians marked above with the number 23, below with the number 3. This therefore we prepare for the press, and from it we attempt to establish the year of death wavering among the Chronologists thus, that thence likewise it may shine forth, he died on the day XI June; although, on account of the feast of S. Barnabas, his anniversary seems to have been drawn back to the day X.

[2] the author being a Cleric of the same century; The Author manifestly proves himself contemporary, but nowhere indicates, that he had known Bardo more familiarly, only at num. 8 he says; What kind he was then (namely when he was Dean of the Fuldense monastery, that is after the year 1015) many still living testify, who indeed marvel that such great freedom of spirit has ever come into a servant of the flesh: and of the same, made Provost of the monastery of S. Andrew, perhaps about the year 1028, at num. 11, he says; How much he made himself remarkable in this grade, there is no need for me to declare; which so many seem to testify, as still are governed illumined by his examples. Finally at num. 71, reporting the vision, of the See, prepared for the Archbishop about to die shortly, he says; The Monk awakened narrated this dream to us with great sweetness; whence it seems to be gathered, that the writer was a Canon, or at least a Cleric of Mainz, when these things were narrated.

[3] He suggests to us three places, to be observed in establishing the chronology. First, when at num. 24, he says, Bardo was ordained Bishop after the festivity of the Apostles (suppose the first Sunday of July) in nearly the fiftieth year of his age; second at num. 77, from which, collated with the contemporary Chronicles, where he asserts, that it was the Sixth feria, when that holy soul went forth holy from his body; third, by which he places at num. 79, that this happened in the year of his age more than seventy, of the Episcopate the thrice seventh. The first therefore and the last year of the Life are referred to the year of Ordination, as if to a center. This indeed Lambert of Schaffnaburg, living at that very time and weaving the Chronicle to the year 1077, seems to establish 1031, writing thus: Arnold lost the Abbacy of Hersfeld, to whom Bardo succeeded: but he after half a year succeeded the deceased Aribo Archbishop of Mainz. But Marianus Scotus of almost the same age, divides these things thus, it is concluded, that the Saint died 1031 Aribo Archbishop of Mainz died. 1032. S. Bardo succeeded for 20 years. Both meanwhile agree in this that the Saint died in the year 1051; and Marianus indeed adds that on IV Ides, that is X June. But neither in this year, nor in any of the two preceding or following does the sixth feria concur with X June: but with the same in the year of Christ 1053 the day XI June concurs, in 1053 on XI June. in which if Bardo died, having been Ordained according to Marianus in 1032, and according to the Life died in the thrice seventh year of the Episcopate, he died in the 21st year almost completed; born in the preceding century in the 81st or 2nd year.

[4] Wolfher in the Life of his master S. Godehard of Hildesheim the Bishop, To Bardo's sanctity attest the life of S. Godehard, who died 15 years before Bardo, at num. 32, with Aribo's death indicated and his succession to the Archbishopric, believed it superfluous to write his life and acts of piety more fully, because, says he, at Mainz, for the merit of his sanctity, among the Apostolic Priests he is magnificently celebrated. Leo also Pope IX, who had celebrated the Lord's Nativity, and Pope Leo IX, in the same year in which we have said Bardo died at Worms, when his death had been heard later in Italy, having seen the multitude of the people running together to the tomb; at num. 69, above indicated. Now, said he, Bardo edifies, if before he had neglected. For there were those who had argued him while living of too much leniency; who yet did not canonize him. in whom Leo himself, marvelous, and with his opinion changed about this, said; Who would ever ascribe the patience of this holy man to mercy, and not rather to slothfulness? Yet it is not credible that either Leo himself, or any of his successors canonized Bardo, although Trithemius in the Chronicle says, that after death, he was inserted in the Catalogue of the Saints. For if more than by the opinion of the common people, founded on miracles, he had been held as a Saint; the Mainz church would not have omitted to undertake his feast to be celebrated annually, of which matter however no indication appears in the Breviaries, which we have several, printed from the year 1495 and afterwards re-printed; and therefore content with the title only of Blessed with Serarius, I would not call him Saint; although I see all the collectors of monastic Fasti to have done that.

[5] As for the miracles, the Author ending writes nothing else, than, Now he shines with signs and virtues, which through him are divinely worked; but when he at num. 71 those wishing to read the sermon, Book 2 on miracles is missed, and 3 on Sermons: which Bardo had as the last before the King, refers them to the third booklet, in which he had reported it and others; sufficiently it is given to understand that the Acts written by him were tripartite; so that the first booklet, contained the Life; the second, the miracles; the third, the Sermons; and we rightly grieve that two have fallen out. And speaking of Sermons indeed the aforecited Wolfher; One privilege of his perfection I shall tell, which to him in our borders by Clerics of sound wisdom, whose hi, themselves, brought forth the surname of Chrysostom, for the sake of honor was offered; namely, that, by an equivocation, with blessed John the Bishop of the same surname, on account of the sweet-sounding melody of preaching, Bardo should be called Chrysostom: which words we also read in our Saxon Chronicle.

[6] Sigebertus asserts, that the sanctity of Bardo through much grace of miracles appeared; but a much more illustrious testimony of the same we have in the Life of S. Anno Archbishop of Cologne, these things the cult as of a Blessed: who died in the year 1075,

to be given on the day IV December, in book 3 chapter 12, with these words: According to custom he stood for a year near the tomb of S. Bardo the Archbishop, delighted indeed by his sanctity, which was commended meanwhile by recent miracles … at whose tomb S. Anno Archbishop of Cologne But seeing a certain one miserably contracted in his whole body, clinging to the tomb of the blessed Prelate, and not unaware who he was (for he had been a slave from his progenitors, besides this also an almsgiver of his, and was sitting with the ashes for guarding) used his own manner, standing against the sepulcher he spoke: Unknown ones and of scarcely any devotion, you regard with most swift help: but this one always leaning on your obsequies, a servant of your right, loving you, disquieting you with assiduous prayers, with such great obstinacy thus far could you contemn? If you wish to ascribe to your merits, what fame confirms to have been done here in the cures of others; in the repair of this broken one, with us seeing, declare the efficacy of your virtue. These things when he had said with many hearing, with no delay intervening, the sick man saw the contracted man raised up. suddenly stood on his feet: his health and with another memorable sign accompanying, that without flow of blood, without pain of nerves, to whole health in a moment he was restored. Which deed, Anno the servant of God receiving with wondrous joy, and extolling with great proclamation the name and merit of S. Bardo, the hymn Te Deum laudamus, with high voice's modulation he began, with as much the people as the clergy alike consonant in the same voice and with signs solemnly resounding.

[7] These things there, as much more illustrious, so more efficacious for persuading, that Bardo's Anniversary in the Mainz Church began to be celebrated sufficiently solemnly immediately from his death, although perhaps with mournful rite and with the Office of the dead, [He seems usually venerated on June 10, with 11 impeded by the feast of S. Barnabas.] as we have noted to have happened to several other Blessed elsewhere. But because that could not conveniently be done on the true day of death XI June, on account of the feast of the Apostle Barnabas of ancient right; it pleased the Clergy to celebrate his Vigil, most suitable for funeral obsequies: and hence it happened, that Marianus, knowing the memory of Bardo to be recalled on X June, thought he had died on such a day. Marianus was followed by Trithemius, and the author of the Ms. Florarium, and those Authors of the Monastic Fasti, Wion, Menardus and Bucelinus; Ferrarius likewise in the General Catalogue: from whom we do not think we should depart; lest to the cult, perhaps sometime to be restored among the Mainz people, the concurrence of a greater feast be prejudicial.

[8] And these, for asserting Bardo's Sanctity and former popular cult, may suffice; Since he was Archbishop, for the history perhaps of things done in the Episcopate not likewise: for to our Author, that care does not seem to have been at all, intent on explaining and narrating the arguments of virtues, as taken up especially by himself. It pleases therefore at the end to add, what from various sources Henschenius collected. He first from Bruschius's Catalogue of the Bishops of Mainz excerpted, that Bardo had completed the temple, begun by Frederick, son and Monk of the King of the Gauls, and had it consecrated. But Henschenius rightly asked to be taught the same, he completes the church of S. Martin, in what place and year the matter was done: whose son also of the King of the Gauls this was, unknown to all other writers. And so he made more of what Serarius has on page 734 concerning the same temple, He completed the major Church of Mainz begun by Willigis; and when Willigis had completed the temple of S. Stephen, this major one began to be called of S. Martin; and it, as Trithemius says in the Hirsau Chronicle, in the year 1037 he dedicated, with the Emperor Conrad and many Bishops and Abbots present, on the IV of the Ides of November. Saint Bardo, says Marianus, the Archbishop, with the Emperor Conrad present, in the V Indiction, on IV Ides of November, consecrated the monastery of S. Martin, of the See of the Mainz Archbishopric, indeed of all the Franks, in honor of S. Martin with many Bishops and venerable men. The last words must be restored from the Frankfurt Ms., which are lacking in the printed books. To this narration assents the smaller Ms. Codex, but defines the number of present Bishops as 17; he endowed the basilica of S. John, and concerning that which is called the Church of S. John, he subjoins: The collegiate basilica of S. John, placed next to the Metropolitan of Mainz, stands of no small devotion: which the same Bardo holy Bishop, for the remedy of his soul, endowed. Its old goods, with the endowment and congregation, into the new of S. Martin he transferred; and in this old of S. John, from which he had transferred the prior congregation, with estates acquired by his industry, restored a new congregation. Thus far the cited Serarius. he anointed Agnes the Empress,

[9] The said Emperor Conrad, departed life on IV June in the year 1039; and his son Henry III, called the Black, succeeded him: who when he had had as wife, the daughter of the King of the Danes Gunhild; she having died without children, he led another Agnes, daughter of William of Poitiers, in the year 1043: whom in the following year at Mainz he caused to be anointed by Archbishop Bardo, joining her with royal nuptials there at Ingelheim. As Marianus, Conrad of Ursperg, He celebrated a Council with S. Leo IX. and others indicate. We gave on April 19 various Acts of S. Leo IX, Roman Pontiff, designated to that dignity at Worms in the year 1048, and in the following year at Rome elected on the Hypapante of the Lord on the second of February; and on the twelfth day of the same month crowned. He in the same year came into Germany, and at Mainz celebrated a Council, with the Archbishop Bardo of Mainz, and other Bishops to forty, where Simoniac heresy and the nefarious marriages of Priests were condemned: which things there in the Preliminary Commentary at num. 12 are more widely explained, and as far as they touch Bardo, here it suffices to have indicated. His image in Serarius.

[10] Furthermore in the often already praised Serarius, an image of Bardo, indeed, as of the other Saints whom he treats, is exhibited, as if preaching before the people, but without a diadem and under the title only of Blessed; but at the four corners the same is expressed, in fourfold manner. And first as presiding in the diocesan Synod, among Clerics and Monks: which I do not consider neglected by him, but I grieve I cannot prove by positive authority. The second corner exhibits the coronation of the aforesaid Empress; the third, the Bishop intent on building a church; the fourth Anno of Cologne, present at the miracle reported above; which need no further proof. The sepulcher is said to have been in the crypt, But because that miracle was wrought before the sepulcher, which there is expressed adorned with votive offerings around; it pleases to note with the same Serarius, that in his smaller Ms. it is read thus. He is buried in the Mainz church in the crypt, which then was in the middle of the church: but now there by John the Archbishop the altar of S. Martin has been constructed. None, before this present century, by that name had Mainz as Prelates, whose Epitaph in the 14th century still survived; except in the late 14th century two; of whom the first the Luxembourger, in the year 1321 from the Strasbourg Bishopric transferred hither, after two years departed from the living; the second the Nassauer, from the year 1396 to 1419 held the See: which it was fitting to note, on account of the following words of the aforesaid Ms.: But the stone of that Epitaph is seen on the side of the altar itself. To which words Serarius; I sought it, but did not find.

[11] in the 16th century abolished, It perished therefore, that last memento of Bardo among the Mainz people, probably in the year 1552; in which Albert of Brandenburg breaking into the city, drunk with the Lutheran cup, although he did not destroy the walls and bulwarks of the city; yet things that were better and holier than all walls and bulwarks, the temples of S. Victor, S. Alban, S. Cross, with sacrilegious and barbarous flames he consumed, with Serarius testifying on page 28. Nor would I doubt, but that those which the flame spared, the same Lutheran fury, hostile to all things sacred, multifariously deformed; so that among these can be reckoned to have been that altar, on whose side in the 14th century the Epitaph stone alone stood out. But what of the sepulcher? as previously the tomb had been destroyed, perhaps in 1137. I believe that already destroyed before, was involved in the ruins of the church. For, that I may pass over the fires of the years 1131 and 1137, by which it is uncertain whether the Metropolitan church suffered anything; I scarcely doubt that this was also destroyed, when by the Emperor Frederick Barbarossa in the year 1163, on account of the dreadful slaughter of Bishop Arnold, was overthrown and almost (as said one of the ancients) from its foundation Mainz was … and lay in squalor and its own rubble and ruins for 36 years; until the Emperor Otto IV assented, that it should be allowed to rebuild the destroyed, in the year of the Lord 1200, as reports the Appendix of Marianus Scotus. Thus Serarius on pages 28 and 35. Which I have said for this, that it may be understood, by what calamities the tomb of B. Bardo was obscured, and whatever cult of his, remained in the ancient writings alone, therefore in this work to be more anxiously vindicated. To the same calamities also let it be attributed, that Lambert and Marianus, the Chronologists of that age, less correctly defined the year of death.

BOOK I OF THE ACTS.

On the life, virtues, and death of Bardo, the Author being a Cleric almost contemporary

from the Ms. of the Caesarian Library.

Bardo formerly Abbot of Hersfeld, Archbishop of Mainz in Germany (B.)

BHL Number: 0977

BY A CLERIC OF MAINZ FROM A MS.

SYLLABUS OF CHAPTERS.

CHAPTER I.

Bardo's birth, instruction, monastic life, and excellent progress in letters and virtue.

CHAPTER I

[1] Bardo, who can also a Bardon, that is son of God, be interpreted, from a town of Germany, b Wetterau with the second Otto administering the Roman monarchy, from good parents, Born of pious parents; was born the best c son: whose father Adalbero, but mother Christina of how great sanctity they were, without my labor speak the wonders inexpressible, which are done at their sepulchres. Therefore his brothers, Helizo (but in barbarism, from that which is Eliseus, we believe d changed) and e Harderath, and all that lineage, both in the Catholic faith most approved, and free of all suspicion and stain, and was held of such great virtue; that if you take away anything from family, you add it to virtues. Strong in arms, in faith outstanding; what they owed to the King, they administered strenuously; what they owed to God, best of all. From such a root sprang a vine-shoot, which receiving the fervor of the truest sun swelled into clusters of virtues; and to every one thirsting for salvation, the cup of life he later poured out: by reason that he denied himself, and the cross of mortifying his earthly members having been seized up, he followed the Lord.

[2] f Therefore according to the Catholic Religion dyed with the baptism of the most sacred blood of Christ, and by his godfather, with a Helmet, Lamb, Psalter gifted, not without presage, a certain godfather of his, gave him a wondrous gift, a Helmet, Lamb, Psalter. Through which material gifts, can be noticed his spiritual deeds: namely that at the beginning of the second nativity, may shine for us the prodigy of the whole following age. In the Helmet indeed, how surrounded by spiritual arms he never served carnal pleasures: and in the Lamb prefigured patience, which accompanied him much from first adolescence. In the prefiguration of the Psalter, how much he later profited by the meditation of psalmody. For his parents both wise in divine things,

and in human prudent, the boy learns all of that. after weaning, the boy with the Psalter itself, in the place of a certain old woman, by name Benedicta, they handed over to be taught letters. But that old woman, comforting her old age in the little infant, whatever she knew taught him, placed in her lap: and amid the piously foolish whispering, briefly taught him the whole Psalter. He, not unmindful of these things, after made Bishop became the nursing-father of his now aged g nurse, and consoled her need with many largesses.

[3] Not long after, when he had learned the Psalter, by his parents he was conveyed to Fulda, and there under Archanbald h Abbot placed among other Scholars, in wondrous manner his tender age used wise counsel: Handed over to the Fulda Abbot for letters, when indeed, despising the trappings of human philosophy, he meditated on the fragility of the present life; and although in scholastic eloquence he sweated for fear of the master, in ecclesiastical simplicity yet with the whole tenor of his mind he was occupied, in the Psalter Ambrosian, the Gospels, and other such things. Wherefore by just divine judgment, in both he was enriched henceforth; and within him with the magistery of the Holy Spirit forming him, he was not defrauded of his desire: but with thirsting breast he drank the streams of wisdom, and with sufficiently firm memory digested what he had drunk.

[4] * But after he attained adolescent age, he studies more divine than worldly knowledge he gladly took up the habit of pious mortification, namely clothed with monastic dress: and what he professed by this kind of clothing, he did not deny by the emolument of virtues: but as he received the cowl, in which is signified the pious infancy of Christ; and the scapular, which by its square designates the perfection of its work; so, according to the Apostle Peter, as a newly-born rational infant, and becomes a Monk: without deceit he desired the milk of simplicity; from which suckled, he acquired the age of virtues. 1 Pet. 2, 2 Adhering also to Brantholius the Provost of Fulda, by the simplicity of his relative he was loved exceedingly: wherefore in that dispute, to his master in adversity he faithfully adheres. in which Archanbald Bishop of the See of Mainz raged against Brantholius, the Abbot namely substituted at Fulda; and made him, without divine or human judgment, by Henry the Emperor be deposed from his dignity i; with all the noble and free going out, this holy man, friend not of fortune, but of virtue, followed Brantholius; and whose joys he communicated, his sad things also he did not refuse: and for such a long time he remained with him, until that calumny by the intervention of comfort k was settled: and so, under l Bobbo the Abbot, he returned to the nest of his profession; and poor in things, but rich in spirit dwelt in the place of his beloved habitation.

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[5] Free for his own salvation, he was zealous for the utility of the Brothers; entirely devoted he was to unspeakable kindness; Returned to Fulda and from the little which he had, he wished to profit the Brothers wholly; by serving for them, by reading, and doing the other things which the monastic use knows. So also for those Brothers gathered round about, (since brought up there almost all went forth) in a short time he pleased so much, that he was made known earlier by his benefice, than by the period of his return. The kindness toward the Brothers being seen, although often poverty frustrated the will, sometimes in their private little assemblies, giving him true testimony of kindness, they complained of the poverty of his voluntary poverty; and to his pious primores murmured him worthy to command the seniors. Which also was done: for the man of God, is greatly useful to the Brothers: climbing along with the steps of age also the steps of dignity, by no means showed himself less than their opinion, but with a hundredfold interest greater showed himself; so that with his electors congratulating individually, many said him, to have been first elected by their counsels.

[6] There was also in the scale of his promotion something admirable, and probable for the memory of all; kindly toward all since in the monastery no obedience was, that was not administered by his diligence: who beginning from the least, made an end of climbing in the greatest. For given to fraternal frugality, he won for himself the name of paternal dignity: for whichever of the Brothers some necessity of a thing pressed, the first comfort of escaping necessity had been the bounty of the holy Father: nor did any one's hope of this kind deceive, because he neither had nor could acquire, what was being sought, if he denied anyone. Which yet because it is inevitable to happen, if it ever came about, having piously consoled the petitioner, he removed the cares of his anxiety; and if he dismissed someone empty of gift, yet not of good word; mindful of that; A good word above the best gift. The man therefore of honey-flowing sweetness, doing and studying nothing else than to grow old in morals, and on the contrary to grow young always with the will of doing well; no time for licentiousness, none gave to leisure: but what ought seriously to be done, both he learned by reading, nonetheless intent on his own progress. and instilled by doing. Wherefore clean of heart and body, as it is written, Blessed the clean of heart, for they shall see God, made a sanctuary of the Holy Spirit, he deserved that inhabitant, who says; If anyone loves me, he will keep my word, and my Father will love him, and we shall come to him, and make our dwelling with him. Matt. 5, 8, John 14, 23 Eradicating the fern of carnal thought entirely with the sickle of spiritual operation, whatever could offend the eyes of the feasting friend, anxiously he removed; and whereby he should believe him called and delighted, providently he brought in. Him he loved, for him he sighed: and because heavy with flesh, by what spirit he followed him, with his little body he could not ascend; him, even when he was present, he invited to himself to descend.

[7] Whence, as it is written, They shall go from virtue to virtue; now the heavenly court knew him a sharer in the divine counsel, Asked why he so diligently read S. Gregory's Pastoral Care. and the friend of God dwelling on earth was filled with celestial oracles of the holy Spirit: so that on him divinely was conferred the grace of prophecy. Ps. 83, 8 For among the other rivers of holy Scripture, which thirstily he drank, and drinking thirsted, the pious disciple of the Lord most loved the Pastoral Care of S. Gregory, and read it with unintermitted diligence. Which his familiars seeing happen, not without divine will, although by chance (as is said) operating, on a certain day asked him, for what cause he did this, that he read this book before all with such diligence. To whom the holy Father pleasantly, and (so to speak) jokingly answered. he predicts he will be Abbot. Yet, said he, the foolish King will come, and not finding anyone wishing to stand before him, perhaps will appoint me as Bishop: for which it is necessary that I provide myself knowing. Then with all laughing with him, and suspecting nothing less than he had declared by laughing; that he himself knew was to be, as if a possible thing he announced. With these virtues prevailing, with perfect mind he seized at the same time perfect age: and now the fourth week of years, namely going out of youth; the fifth week m, which is also led to manly strength, he entered.

ANNOTATIONS BY D. P.

CHAPTER II.

From Dean of Fulda made Provost of S. Andrew, he is given the Abbeys of Werthin and Hersfeld.

[8] The heavenly Spouse remembering his friend therefore, the supreme King his soldier, both with a crown of glory crowned him clothed, and surrounded him with the arms of virtues; Elected Dean of Fulda under Abbot Richard, arming him with the shield of humility, helmeted with the patience of simplicity, and girded around with the sword of discretion, adorned with the arrows of preaching; and protected with the breastplate of saving justice, he clothed him over

with the cloak of chastity; and humble for his sake, the divine Majesty exalted him with himself. For the Cenobites seeing the soldier of Christ, without fatigue placed in readiness; with Abbot a Richard granting, unanimous they elected him Dean; and made him leader for traveling companions, of the narrow way that leads to life, who would neither decline to the right, nor to the left; as if the Lord said to him, Friend, ascend higher. What kind he was then, many still living testify; who indeed marvel, that into a servant of flesh, so great liberty of spirit has ever come. For mindful of that, They have appointed you Judge; do not exalt yourself, but be with them as one of them; with dignity of grade and maturity of morals, you ought to follow all in humility, or unwillingly confess. Ecclus. 32, 1

[9] Greatest among the great, and least among the little, formidable to the elders, great with praise he fulfills the office: to the younger he gave himself amiable. The younger came to him, as to a father; whom the elders attended, as a judge: because what charity commanded, he did not know how to neglect. He condemned no one, judged no one: and when Peter asks, whether he should forgive up to seven times, this one multiplied seventy times seven sevenfold. But if also from anyone he sometimes cut off the rottenness of a wound with the iron of correction; at once mindful that he was a man, he anointed the fomentation of indulgence upon the sick. Whatever was in the monastery, he taught it to be of all, as he ought; and not having obediences, to those not having; he wishes all things to be common to all. but the not having, he placed before the having. Whence when a certain Cellarer there had a cask b full of vinegar, from which he denied the Brothers sending to him, more often than he gave; this property of the Steward was reported to the Father. Who mindful of the oil, which denied to the Deacon blessed Father c Benedict ordered to be thrown outside; blessed with the same blessing of the Holy Spirit; From this, said he, malediction it shall not be tasted any further: and without delay ordered the whole to be poured out.

[10] Meanwhile the aforesaid Richard of good memory the Abbot, With a new monastery built to the West, going around the region of the same place of Fulda in mind and reason, and the order of the Basilicas placed in circuit d; found something he could add, which both would please reason, and become apt for divine benediction. For opposite toward the North, in the place which is called Mount of the Bishop e, sustaining the same region, he saw the oratory of Mary ever Virgin; on the other side however a basilica of saints John the Baptist f and the Evangelist to the South: likewise in the parts of the East, where in the place g Uvesbergh he found a temple dedicated to blessed Peter h; and when he returned to the West, and saw this region of heaven to have been free of such benediction; the man of the Lord understood, that the divine providence had reserved this region for augmenting his merits. Therefore dilating the trigon, I say three churches, situated on the triangle's side in the parts of the West; [to] Long-bridge on the bank of the water of Fulda, he completed the tetragrammic quadrangle: and with the cenobium constructed in the parts of the West in honor of S. Andrew, he gave the appellation that it should be called the New i monastery: in which the pious Father's merit is laudable and ingenuity numberless, who thought this out; that from the North to the South the Virgin should look upon the Virgin, and from the Rising of the sun to the Setting the Apostle on the Brother.

[11] Bardo is instituted Provost; Having taken counsel therefore, the Abbot entrusted the tender daughter to the holy man; that both in times of infancy she should be fed on milk, and without austerity be disciplined and taught; when the man of perfect life piously conformed himself to infancy, in the manner of nurses: and, if he was accustomed at the feet of the Lord of theoretical life; yet skilled he showed himself also of the practical; imitating him, who when he was of such great clarity that the Angels desired to look upon him, with the obscurity of flesh assumed was found in our body. How much in this grade he made himself remarkable, there is no need for me to declare: as so many seem to testify as still are governed illumined by his examples.

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[12] Meanwhile that drew near which is written, Behold my servant shall understand, he shall be exalted and elevated, and shall be lofty exceedingly: whom King Conrad finding there, because whom the holy Spirit kindled, the bushel could not hide. Isa. 52, 13 For in those same days King Conrad k came to Fulda: and was led by blessed Father Richard to the new daughter: where then the nursing-father of the same daughter, namely the aforesaid man, went out to meet them; and, as he was mild and most urbanely educated, with fitting honor received them. But because he comes not in vain, whom divine providence has sent; after he had sought prayer and gone out of the church, having inquired about each thing of this place, what services they had, who the Brothers were, who the Father; when he knew all, and heard this Father also by name; suddenly filled with the highest joy, that he saw whom long fame had spoken of to him long and much; greeted again, embraced, kissed, he praises him and promises to exalt him. he promised himself, when first he should get opportunity or time, he would not let go, unless he rendered him exalted. There was also this servant of God l a kinsman of the Queen, and thence easier access of promise was made: who, satisfying the royal dignity, did not omit what he himself could; but namely gave a Faldstool m, prepared with royal beauty; which he prepared for the one about to come there, by the order and permission of his Abbot Richard. Then again cheered the King, with blessing received (for it was sweet, although not necessary, what charity gave) joyful went forth with the promise much affirmed.

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[13] But the Emperor mindful of the promise, not much later, with a messenger sent to Abbot Richard, ordered the aforesaid holy man to be sent to him. Therefore called into the court Fame at once spread; that the pious Father was called by the King. With his recently gathered disciples therefore weeping, and other familiars, whom he both illustrated with admonitions and sustained by examples; he was sent to the King. Whom the Emperor honorably receiving, with surrounding friends showed him, saying; Have you heard about Bardo of Fulda anything? They say, Many things. What kinds? said he. Who said; All the best things. And the King, If, said he, you have heard, believe that they are true. This is he himself, said he, whom we truly praise, or whom we should call praiseworthy we know not. Then having exposed the benefice which he had received from the pious Father, to all amiable and honorable he rendered him. After these things the Emperor advanced him among his friends, and made him Abbot of the Werthinenses n, saying; As we have heard of you, so let us see. Then sufficiently benevolently treated, he makes him Abbot of Werthin: to the committed sheepfold with honor he dismissed him from the sight of royal attendance. His disciples and friends having heard, because the event of joy magnified the sadness of his absence, they were comforted, secure of his morals, certain of his life; because whom they saw well subjected, also they knew could well preside.

[14] But he, despising what is called Power; and, attending to what is called Paternity; whence himself nothing the more elated, turned to his accustomed morals, and changing nothing (unless perhaps as it is written, They shall go from virtue to virtue) said this to himself diligently, The greater you are, humble yourself in all things. About which matter was fulfilled in him the Scripture, saying: Upon whom shall my Spirit rest, except upon the humble and quiet and trembling at my words? Isa. 66, 2 But also that, Behold my servant, I will sustain him; my elect, he has pleased himself in him of my soul *. Id. 42, 1 For as if there were none which God had done for him, so they seemed small to the giver, that, for showing the merits of his beloved, the past benefits were considered as nothing. Therefore there was need of new honors, that again also in power he might grow, who was always growing in new virtues, also is given the Hersfeld Abbey. whence as if a monogamist he were pressed by poverty, he was suddenly made bigamous; with Hersfeld o handed over to him by the King, widowed by the death of its Pastor. But the servant of God, seeing because charity demands, not only what profits oneself, but what more profits another; what was of charity he thought, spoke, and did: that wherever by divine will a Pastor he was established, nothing ever except sweet was seen to be said by the subjects. About which matter however his life can be argued and that of all in common; because he who has pleased those over whom he has power, necessarily will please those to whom as private he exhibits only charity.

[15] Detractors he hates; That invention of the devil, I mean detraction; that irremediable vice, or rather poison, the mutual accusation of brothers, as if thence he became guilty of homicide, he utterly abhorred, cast away, and rejected; remembering that diligently, For the accuser of our brothers has been cast forth. Apoc. 12, 10 If anyone by flattery had come to him secretly and stealthily; and had narrated this and that, if perhaps he had seen some negligences; You, said he, do not know how great impudence rises with our peril, how great insolence, arrogance; youth reveres no one; the reverence of seniors is held as nothing: patiently he listening a little; What? said he, what does the Dean say? the defects of his own he patiently tolerates; He dissembling and tempering all accusation in every part; They have a Dean, said he: he is the Master, I am the Father: what he himself has hidden from me, it is not right to know. So therefore like a prudent little bee, with the flowers of virtues gathered round about, in the hive of his cenobia, wherever he stayed, he left both the memory of sweetness and the fruit of richness.

[16] Let now someone say of this servant of God, whether the Lord giving was more bountiful, filled with God's grace manifoldly, or this one was more humble? We shall answer, that we have not known greater, but we have known great in both; and how bountiful the Lord, humble was the servant; and how humble the servant, bountiful was the Lord: whatever however this was, it was of God's grace, that this one was humble in deserving, and he was bountiful in rendering. Rom. 11, 35 But what do we say, in rendering? when it is written, Or who has first given to him, and it shall be repaid to him? because of him, and through him, and in him are all things; to him be honor and glory for ever and ever, Amen; who does not reject the transgressor of his precept, but recalls; does not destroy, but restores; who to one deserving evils, returned goods; who recalled the seduced, lifted up the fallen, who fostered the son of wrath with mercy, the slave of sin with the grace of liberty; whose work is piety, his scourge charity, his mercy justice, his justice mercy; whose will is work, command salvation, reward ineffable, counsel admirable; who saves freely, to him freely who serves: to serve him is to reign. And who shall serve? Behold in this servant of God how bountiful he was we do not comprehend. And what shall we say? Not only did it suffice him that this man heavy with flesh on the earth, should dwell heaven in spirit; unless also he himself most clemently descending, should inhabit his spirit; that he might fulfill, what he said, I stand at the door and knock; if anyone shall hear my voice and open to me, I will enter to

him, and sup with him. Apoc. 3, 20 For truly to this one, and rather into this one he entered, whom he gladdened by making him conscious of his secret; that, because he did not greatly gladden him with earthly power, he would gladden him (as was worthy) with celestial foreknowledge.

[17] Again the spirit of prophecy rendered him illustrious; again that he was elect and pre-elect with himself, also with prophetic spirit, though obscurely, he made plain. For the Abbot of two places, when at a certain Solemnity he had come to the King, standing next to the chief ones, namely to the Archbishop of Mainz Aribo p, it happened that he carried an excellent ferrule in his hand, as this power is wont. To whom said the Bishop rashly (for he was of Noric q stock) Ho Abbot! this ferrule would more fittingly command from our hand, than from yours. But he, as he was a son of charity, on the contrary placidly answered: And if it pleases you, it is not much difficult, to acquire it: and both fell silent. And when the Abbot had come to the heated chamber r, taking the ferrule and an iron wondrously hidden, in which the Missal s wafers were baked, and a certain woolen mantle t made in Greek work, by the hands of Rohingus u, who then living with him afterwards ruled at Fulda, all these he sent to the aforesaid Bishop. But to him returning the servant of God said: he predicts that he himself will be Archbishop. In what manner was our offering received? With him hesitating, said he, In what manner? come, tell. Who said, Sufficiently well. And, Sufficiently? said he: and moving his head said again: What if all these things shall sometime be restored to us preserved? And again; Not much time, as I believe, will intervene, and again all these things will be of our jurisdiction: which so was done. For made Bishop at Mainz not much later, all these he found in the chamber, as he had prophesied, and (thanks be to God) received.

ANNOTATIONS BY D. P.

p Sigebertus in the Chron. wrongly calls Abbo, perhaps wanted to write Arbo: nor would I wonder if from Haribert this is a diminutive name.

q Hence perhaps in Bruschius's Catalogue he is said to have been Palatine of the Rhine; for Noricum, includes not only modern Austria, Styria, Carniola, but also part of Bavaria and Tyrol.

r Heated chambers, otherwise Stubae, are called by the Germans the rooms of palaces, from that by the custom of the people they were furnished with stoves.

s Missal wafers, we commonly call Hosts, our Belgians Mis-broot that is Bread-of-Mass.

t S. Chrodegand in the Canonical Rule chapter 29 commands that to Presbyters and Deacons Sarciles yearly two be provided, or wool from which they could make them. Cangius doubts, whether it is a kind of garment or a kind of woolen cloth, to me it seems rather a kind of garment: but the name derived from mending.

u Rohingus, after Richard and Sigewart, Abbot of Fulda from 1043 to 47.

CHAPTER III.

Bardo's promotion to the Archbishopric of Mainz.

[18] It was necessary at some time to come, what he had so often prophesied; With Aribo of Mainz dead, so that there happened what the other Prophet also said, Because when the Prophet has prophesied, and his word shall come and shall be fulfilled, that Prophet shall be known that he is true. Jer. 28, 9 For the aforesaid Bishop a died not much later, and the rod of his power was sent to the King where he then stayed. At the same time the faithful orthodox were gathered, and a council was held in the same place, with the same Fathers of the church; to whom the King said: Because the divine voice with innumerable writings speaks both its terror and honor to us, and you are secretaries and heralds of divine counsel; not my will, but rather the eternal majesty desiring to follow, we wish that one be elected by you, on whom the most firm wall of the holy church may safely lean: indeed admonished we shall act more advisedly. Now this, now that, this one and that one was being named, whom he thought to be suitable: when from Fulda a successor was to be taken, but long [and] much in frustration, there was someone there who said, that by the censure of the Privilege a Fulda Pastor was demanded, because the Fulda sheepfold should send the third b Bishop of the See of Mainz. It pleased therefore the King to defer the council, until they should take fitting counsel about this. The Privileges consulted spoke the same things, and testified the consent of prior Kings in this. But by common counsel, a senate to be held about this was deferred; because not yet was a man found whom God wished.

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[19] Therefore Abbot Richard also, drawn by the Privileges, thinking the same were coming, Abbot Richard thinking he was called there, with his house arranged, with many there following him with tears, set out to proceed on the journey to the court. He went indeed heavy with meditations and anxious, with twofold hope snatched into uncertain things, whether he should become Bishop by the decrees: but little desirous of earthly power, he was awaiting only the will of the Divinity. Wherefore, as the excellent Psalmist says, In you, Lord, I have hoped, I shall not be confounded forever; quickly made certain of the uncertain, because with inviolate hope in all his things he diligently invoked the Lord, of those things which did not pertain to himself he was not permitted to be weighed down for long. Ps. 30, 2 For at the shadow-bearing time, when with the sun measuring the lower hemisphere of the world, the diameter of the earth by its obstruction poured darkness into the sky, which is called night; sleep also, minister of forgetfulness, restorer of the wit to daily cares, restorer of the powers wearied the day before to the morrow, he is taught by a nocturnal vision, poured itself into sick mortals; the aforesaid Abbot, after the offerings of vigils returned to bed, according to what was said, Your young men shall see visions and your old men shall dream dreams; saw a dream. Joel 2, 28

[20] Awakened therefore at dawn approaching, now certain of the divine will, who would be Bishop; after iterated victims of prayer, before those standing he said; Do not grieve much, Brothers about me, because I shall be drawn away from you for the sake of an Episcopate; with divine grace bestowing, [our] throne suffices us: for Mainz expects another. And to those admiring divine foreknowledge; This, said he, night I was in a certain field, Bardo is to be taken up, where I saw a mountain of wondrous height standing opposite; on whose summit, to which I could not ascend, I saw Brother Bardo standing: at whose foot a fountain of most pure stream was leaping. Whom, because I saw him higher, I attentively looked at; a rod in his hand as if driving sheep I beheld, and the sheep themselves grazing all around. Whose interpretation he subjoined continuously, said; and this he expounds to the Brothers, The mountain indeed, is the sublimity of the principate; the rod, the subtlety of correction; the fountain, the doctrine, which divine wisdom will gather in him; but the sheep, the peoples, to be fed with the grass of celestial pasture. He, said he, is elect: willing let us yield to the supreme will. In which matter both so great Fathers are to be admired, who placed on earth were not unaware of celestial counsel, who separated in body joined a spiritual college in spirit.

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[21] Went also this servant of God, of whom we speak, also himself to the King; therefore, to him meeting him, he yields the first place; not anxious indeed who should be made Bishop; but who should be made, what kind he should be. Therefore these two doves, meeting at a certain inn, mutually greet each other with given embraces; to the chapel, which was there, they went with joined company: and when they had come to the door of the church, both stood still, and offered entrance to each other; this one as to an ancient master, the other as to him whom he knew elected in Christ. With them long alternating, Richard said: What is to be done further, let it here have its beginning: let him precede, and to him narrates the vision. whom the divine benefit elected. But he, as if hearing prayers, did not hesitate at all; but with the foot of obedience running, swiftly entered. Before the divine view therefore deservedly preceded, whom the divine estimation set before. But after going out from the church after prayer, the pious

fellow-servant narrated to the pious fellow-servant, what their most pious Lord had revealed to him. Spending the night there, on the morrow, with each having joined his retinue, both went whither they wished separately. But this lover of piety going ahead, came first to the chariot: whom when some saw who knew him, whispering among themselves; This is, they say, he, whom to us inquiring about a Pastor, the Empress predicted. For round about consulting the King and Queen, after the prior meeting, confessed they knew no one such, as they testified this servant of God to be.

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[22] It was therefore the month of June, and the festivity of the holy Apostles Peter and Paul drew near. On the Vigil of the Apostles Therefore came the vigil of the Beginning of the Pastors; and fame resounded, that whoever was going to be of the See of Mainz, would be the next day: for at hand was he, whom the Lord chose for this very thing. But on the next day, when the world's eye the sun by inspiring the boundary of North and East had made serene, and had driven away the image of death sleep and the horrors of darkness; the King going out from the chamber of his recess with the Queen, at first light entered the church. Therefore with prayer's offering poured out, they intent struck divine ears, that he might deign to show, whom he himself knew of fitting merit for this office. Then going out, the pious throng of the faithful gathered sat down, alike about to consult on the present cause. A wondrous murmuring of the people saying this and that, and provoking fame with various conversations. But where were those, of whom the Apostle says, We are God's helpers, and we have the spirit of God, one of patience, another spoke of continence; this one of sobriety, that one of humility; this one of condescension to neighbors, that one treated of supreme contemplation of all; and whomever anyone had known endowed with these, of him according to conscience he gave testimony. 1 Cor. 3, 9 But to those to whom the King's will was open, suspending each one's words on purpose, they awaited the King's word, themselves wishing to consent.

[23] The Emperor declares A little of the day had passed, when the matter still fluctuated. Therefore silence having been requested, after so many hours beginning the Emperor; What we have heard, said he, and approved, Fathers and Brothers, we announce to you. I know a man of magnificent virtue, perfect sanctity, singular genius; a little vessel of chastity, son of wisdom, lord of the body; great in humility, outstanding in charity; poor to the world, rich to God; whom our authority favors, if mortality knows how to judge anything worthily. The word of the King all the greater ones spoke, and what he testified all testified: but because, whom they should call with name concealed, they did not know; each one, as he was nearest, they asked whom he meant. With their ears therefore benevolently preoccupied, at length calling him the Emperor by name, Bardo Archbishop: said; Father: and with finger pointing, ordered him to approach. What kind you would then see him! with how constant a mind, with how immutable a face, and how moderate in step! While he went forward, with all the Palatines marking him in turn, This, this is he; the eyes of all to the pious Father, the ears bent toward the King. When therefore he now stood before the throne, We know, said the King, the Fulda privilege, nor do we infringe the statute of our predecessors: but because there are not lacking those who know, for what cause c we are not promoting the Abbot; we have established you, of the same sheepfold, to be Bishop, according to the will of the pious. With the people of Mainz therefore committed to him, all rejoiced: and led with the praise of God to the church they promoted him, consecrating him to the grade of Episcopate. Then truly could the Lord say to him; Friend, ascend higher. Lu. 14, 10

[24] He put on therefore the ring d the second, in the third month, who consecrated after the feast, and girded himself with the belt of chastity, clothed with the stole of justice. Therefore the elders of the sons of the Church consecrated him a true Aaron, that he might be to him an everlasting testament and at the same time a great Priesthood. Among these things therefore he did not lack divine consecration, since he was enriched with the blessing of all nations: for the Lord did not forsake him, until he should bring him the scepter of the kingdom. Consecrated therefore Bishop, true custodian of the vessels, almost in the fiftieth e year of his age, after f the festivity of the holy Apostles, to the committed sheepfold with honor he was dismissed. in the year of age almost 50 Therefore senator of the heavenly court, to whom with the Apostle the keys of the kingdom of heavens were given, the power namely of binding and loosing earth and heaven, by no means used the power, that he might play with the birds of heaven or the beasts of earth; but with the Apostolic fishermen, in every mountain of fishing, according to the Prophet, and on every hill; whatever proud he found, he encircled with the net of humility; he shows himself a worthy Bishop. what for sins he found humble, he ensnared with the hope of consolation; this always eager, that before the sight of the supreme householder he should not appear empty. Jer. 16, 16 Then not sparing the treasure, which he had acquired by the merchandise of vigils, he opened the treasury of wisdom; the poor in spirit, that is the pusillanimous, he fed with consolation; the naked of sins, with penitence he clothed; the blind by allurements, with celestial admonitions he illumined; the lame likewise, by his leading he made way on the road that leads to heaven; that he might be carnally and spiritually, what blessed Job says, I was an eye to the blind, and a foot to the lame. Job 29, 15

ANNOTATIONS BY D. P.

CHAPTER IV.

Sermons held before the Emperor, on the Lord's Nativity and the feast of S. John the Evangelist.

[25] Then he came to the King on the Nativity of our Lord and Savior, and was honorably received: but he was then a at Goslar. On the day therefore of the Nativity of the Lord according to the primacy of his dignity, he began to perform Masses on the first day; On the Lord's Nativity he preached before the Emperor, and standing after the Gospel on the steps, he delivered a sermon with words not more than b he was ordained in the evening. And when he returned to the altar, there were some there, who as if access had been found, vomited the gall of their envy; accusing such great rusticity of the manikin, who had been made Bishop of so eminent a See; but truly envying that he was a Monk. The Emperor also grieved, that he had with such great praise exalted him before all, and regretted that he had ever made him Bishop of the most celebrated [See]. Therefore on that day were heard those who said, He is a Monk, he could have been something in his little monastery, in no way fits such a throne: and whoever cast any insult against him, this lay in the first part of the tongue, that they called him Mo; so that it could be openly understood, what in him chiefly had displeased them. The King was almost without dinner, he sought no delicacies of foods, because he was being plucked by the bitter bites of the lacerating ones. The next day came, and the Bishop of Metz Dioderich celebrating Mass, and despised; whatever he knew, prodigal he poured forth, He was praised by all, saying; This is the Bishop. But the holy man; who did not not know; The fool brings forth all his spirit, but the wise man reserves it for afterwards; nor elated by the breeze of favor, nor inclined by the bites of envy, he patiently endured, most certain what he himself would do. Prov. 29, 11

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[26] The third day came, and it was sent to the pious Father who should perform the Masses: nonetheless also on the feast of S. John he promises that he will speak: who professed he would do it, with divine grace accompanying. His friends turned him away cleverly, as if on account of great labor, exhorting that on this matter he should command someone; but truly ashamed about the sermon which he had delivered the day before. But he, thinking within himself, My glory I shall not give to another; said humbly, Each one shall bear his own burden. Who when they were pleading labor; What, said he, is more useful to me, to give zeal to what is to be done, or an entrance to negligence? Prepared therefore, with divine fear, he entered to the altar: but after the Gospel having been presented on the steps, he began this web of sermon: For the brightness, and upon it, For the brightness in his sight the clouds passed, said he, in his sight the clouds have passed by. And lifting his eyes a little with a sigh, as if calling on his friend, and again fixed on the ground, with humble habit and most humble voice, thus he spoke to the peoples. Ps. 17, 13 Upon the sermon of the Psalmist consulted the divine Herald, John the Evangelist, whose feast we today cultivate, in great part will open to us, what are involved in most obscure senses; but first let us see this John, who, what kind, and how great he is: and whether also to his authority credit must be given? This is John, by nature Man, by virtue Virgin, by office Evangelist, by dignity Apostle.

[27] John is remembered, to have been a man; that it may be the more laudable, that he subject to the fragility of the flesh, acquired such great strength of virtues: he praises the Saint's virginity virgin, that it may be known, by how great a price of labor he obtained the honor of virgin beauty: for by a certain singularity his virginity excels, because among the nuptial banquets c and before the titillation of the marriage chamber, he left his half-naked bride; that it might be of greater fortitude, to leave the marriages, in the flame of the closer marriage. Why this? Because in Galilee, having tasted the wine produced from water, according to the consequence of the order, having left the insipid letter of the Law, he migrated to the sweet vine of Evangelical nativity; to her, to whom the celestial Spouse said in the Canticles, Under the apple tree I raised you up, there your mother was corrupted

your mother, there your parent was violated. Cant. 8, 5 Indeed at that very pomegranate tree, rosy with the blood of the Lord's passion, and that under the cross he received the Virgin mother, fruitful in spiritual virtues, that same John was standing, where the Synagogue of the Jewish sect and sedition was corrupted and violated, which is the Synagogue of satan; and the Evangelical Virgin was raised up, in whom there is no spot nor wrinkle, married to him who [her] he dedicated with the blood of his side; in tears betrothed, and in joy joined in marriage. Of which same Virgin the same one is prefigured as steward before the Cross, when namely the mother of the Lord, standing with him at the same tree, into his protection a virgin received a virgin, with greatest affinity, with most pleasing fellowship. A virgin, I say, received a virgin, steward of the Lord's family: who first with the seal of virginal integrity deserved the fruit of maternal fruitfulness: a virgin a virgin, a servant a lady, a household slave a mistress, a servant of the Lord the mother of the Lord. To what purpose this? That he might obey the Lady's will, serve necessity, administer the house of the Lord, command the family. What house? what family? The house I understand, the world; the family, the people. For the whole world he administered, when he announced; he announced, when he commanded; he commanded, that out of many we may bring something forth, when he said, Brothers, let us not love in word nor in tongue, but in deed and in truth. 1 John 3, 18 How great is this servant of the Lord? Lord of the world, creature of the creator, of the creature lord set over it, like the Apostle, dispensing from heaven by Apostolic authority heavenly things.

[28] whose testimony in the Gospel is true, Since, said he, we have heard, who, of what kind, and how great he is; let us see whether also to his authority credit must be given. Says the Gospel, And he who saw bore witness, and we know that his testimony is true. We seek what he saw, because we know what he testified; for he says, In the beginning was the Word, and the Word was with God, and the Word was God: this was in the beginning with God; and after some things, And the Word was made flesh, and dwelt among us: of which if he saw anything we ask; and if he saw, because he is true, we believe; and if he did not see, how is his testimony true? But he saw, and we believe, and his testimony is true. John 1, 1 What did he see? Who would dare to say, that John saw what he says, In the beginning was the Word? But if he did not see this, neither did he see what follows, because he saw what he wrote, how the Word was made flesh, and dwells in us. But what did he see? The Lord walking, or suffering. But he did not say, when he closes the Gospel, And he who saw the Lord walking, or suffering; but only, He who saw bore witness; so that he be believed to have seen as much as he said. John 19, 35 And what wonder, if we say John saw something more acutely? when among the celestial animals he is believed to have been seen in the form of an eagle.

[29] You know the eagle, how with old feathers laid down with new ones it is lifted up, measures the height of the sky, also concerning the divinity of the Word; attends to the ray of the sun, thence receives light. You know also John, how he laid aside the oldness of the letter, received the Evangelical feathers, sought the true sun; thence inflamed with sharper sight, jubilated with higher clarion, connecting thus; In the beginning was the Word. What wonder, if he saw something more acutely, who in body inhabited the earth, in spirit the heaven? For what is written of John? I John your brother, partaker in tribulation, kingdom, and patience in Jesus, was in the island which is called Patmos, on account of the word of God and the testimony of Jesus; I was on the Lord's day in spirit, yet he was not permitted to write whatever things he saw. and I heard after me as it were a voice saying to me, What you see, write. Apoc. 1, 9 And when he had seen many things, which he also wrote, seven thunders were heard speaking their voices; just as also in the Psalm, The Lord thundered from heaven, and the Most High gave his voice. Ps. 17, 14 About to write those things also, he heard the voice of one saying, Do not write them; that not so much it be admirable, that he saw things to be heard by others, as that he saw things to be seen by none. And what wonder, if he saw things to be seen by none, who also heard things to be heard by none? And this we say, not because we teach, that John looked upon that inaccessible light, when he himself says, No one has ever seen God; but in the manner of an eagle attended more sharply; and he who saw bore witness, and we know that his testimony is true. 2 John 3, 7 Therefore if he is truthful, he must be believed: wherefore let us consult him upon the sermon of the Psalmist, that his wisdom may unravel for us the entangled. Brothers, the sermon is difficult, it awaits our attention.

[30] But at the beginning of his Gospel After this great steward of the Lord received the treasure to be gained, as I think, not in three talents, or five, or even in ten, but I believe a thousand, committed to him; bounteous to his fellow-servants, he poured forth at once a great meaning, saying; In the beginning was the Word, and the Word was with God, and the Word was God; and this was in the beginning with God. And after he had added some things about this divine brightness, that he might declare of how great estimation it was by some likeness, after a little he introduced a certain great cloud, or rather light; which in comparison of this brightness he said to be nothing: he shows us John the Baptist, for he says; There was a man sent from God, whose name was John: and then: He was not the light: indeed it is written of John, he was a burning and shining lamp; but John the Evangelist; He was not, said he, the light. John 1, 6 And if he is not the light, than whom among those born of women none is greater, nor a lesser one among those born of women is light: for if the greater is not, much less the lesser.

[31] who however great yet passed by as a cloud John expounded the sentence of the Psalmist, who said, For the brightness in his sight the clouds passed by. What is this brightness? what cloud? The Evangelist says, That Jesus' face shone, when he was transfigured on the mountain, and shone like the sun. Matt. 17, 2 Behold the brightness. And concerning the clouds Isaiah, Who are these who fly like clouds? Isa. 60, 8 The assemblies of the saints shine like clouds, said he, indeed above clouds; as it is written, They shall shine like the sun in the kingdom of their Father. Matt. 13, 43 They shine, one with chastity, another with simplicity, another with poverty of spirit; another so peaceful, that he deserves to be called a son of God; another laurelled with blood, another whitened with virginity; another mild, that he may harm no one; another wise, that he may teach the ignorant; in face of Christ's brightness, and, that I may conclude generally, someone shines with some virtue specially. But how much this is, the whole is alike in God. For that brightness, Light of Light, God of God, of the Father God the Son of God; that brightness, I say, about which this John says, He was the true light, which illumines every man, coming into this world. John 1, 8 Sower of all virtues, equally as all other Saints: giver of all piety, author of all sanctity, what he distributed into individuals, he himself had all; what he sowed in parts, in this he wholly abounded: of whatever goodness anyone was, in no way could be compared to him, who committed no sin, nor was deceit found in his mouth. For there is no man who does not sin, not even an infant of one night, if his life should be on the earth: for the heavens are not clean in his sight, how much more men who dwell in houses of clay, who have an earthly foundation, shall be consumed as if by a moth?

[32] Of whatever clarity or sanctity the elect may be, they cannot be compared with that divine brightness: because in comparison with him they are of no moment. Those holy ones, he sanctifying; those bright, he illumining; those participating, he distributing. Whatever they are, he also is: but not what he, they. Whence it is well written in Job, for they cannot be compared to that divine brightness, He shall consume both the innocent and the impious. Job 9, 22 That he should consume the impious, is in the open: that he should also consume the innocent, although in doubt, is equally true. He consumes the innocent, because he turns him into himself: because he who is innocent, is innocent in God; that no one may presume of his own merits, but he who glories let him glory in the Lord. Or he consumes the innocent, because by his comparison he reduces him to nothing; whence it is written, Shall a man be justified compared with God, or shall a man be purer than his maker? Job 4, 17 and the Psalmist, In your sight no living one shall be justified. Ps. 142, 2 Living, he said. For whether a man, or a living one shall not be justified: because illustrious in virtue he shall not be compared. He did not say, No man shall be justified in his sight: but, Every living one: for he defines nothing: but he would so have added this superfluously, what no one doubted, saying, No man shall be justified in his sight. But what he wished aptly added he defined, saying, Every living one: Living, said he, simple, innocent, chaste, mild, modest, poor in spirit, humble, or vivid with some sanctity, shall not be compared. Why? Ps. 88, 7 For who in the clouds shall be equal to the Lord, or shall be like to God among the sons of God? God who is glorified in the council of the Saints, great and terrible above all who are in his circuit. Who, says he, in the clouds shall be equal to the Lord? No one.

[33] from whom they have all by which they shine. Behold the clouds: but for the brightness in his sight they have passed by: that is, the illumined clouds could not be made equal to the illumining brightness. Take away what illumines, and the illumined is dark. Take away the sun, and the clouds are in darkness: add the sun, and the clouds are made clear. Take away the divine, and there is nothing human: add the divine, and great is the human. Heb. 2, 11, Ps. 81, 16, Matt. 5, 9 Nor let it move us, said he, what is written; For he who sanctifies and those who are sanctified, are all of one: for one thing is to be adoptive, another to be substantive. though he himself is the Son of God, not adoptive, but substantive, Many indeed have been called sons of God, as of the peaceful, Blessed the peaceful for they shall be called sons of God; and many gods, as it is said, I said you are gods, and sons of the most high all of you; but adoptively, not substantively. The Son of God substantively is one, adoptively many: nor adoptively is he one, nor substantively are they many. The adoptive indeed participate in the substantive, but the substantive distributes to the adoptive: he does not participate, nor do they distribute, but they participate,

he distributes. Heb. 1. The same is the Apostle's sentence, although something to sound against may seem, in this which he says, You have loved justice and hated iniquity, therefore God your God has anointed you with the oil of exultation above your partakers. Above your partakers, he says: which seems to sound thus, as if God participates, that is takes part: which is by no means so; when according to the Apostle, in him dwells all the fullness of divinity bodily. Col. 1, 19

[34] But let us attend to the earlier things, that we may fully understand the later: for he says, You have loved justice: and after a little, God has anointed you above your partakers with the oil of joy: and the Prophet, With my holy oil I have anointed him, the enemy shall not prevail in him. Ps. 88, 21 and therefore anointed above his partakers, For when the Son of God loved justice, by his gift others have loved it: and they were partakers of the lover: but he above all has been anointed, because the enemy prevailed not in him. But if it is pleasing more, that in the assumed humanity he participates (according to what the Apostle says; he is not confounded, to call them brothers, saying, Behold I and my children, whom God has given to me: and again. Heb. 2, 13 & 14 Because the children have communicated in flesh and blood; he himself also alike participated in them) let us return to the same. Because in him dwells all the fullness of divinity bodily: but to those, to one is given through the spirit the word of wisdom, to another the word of science, to another discretion of spirits, to another the grace of healings, to another something else; and it is divided to individuals as he himself wills; and so they participate, he distributes. 1 Cor. 12, 8 Wherefore even if of the Saints it is said, You are the light of the world: but participatively, not substantially. Matt. 5, 14 For they participate of him, who is the true light, illumining every man, coming into this world. For although it is written of John the Baptist, He was a burning and shining lamp; and yet this is adoptively, not substantively: John 5, 35 whence also in a certain part the Evangelist exposed his infirmity, when he introduces the Lord speaking of John, connecting thus; And they wished for an hour to exult in his light. They wished, said he, and he was silent, whether they did: that in a certain way by his silence it became known, that they wished to exult, but were not able: for he was a lamp burning, and not kindling; shining, and not illumining. Ibid. And this cloud, so great and luminous, in the sight of the divine brightness passed by, because it could not be compared. For he himself said; I am not worthy to loose the latchet of his shoes.

[35] Great clouds, and magnanimously shining, were from the beginning of the world: but however great, in the sight of the divine brightness they passed by. as much to Angels as to men: For I omit to say, what is between this, which is without beginning, and that which is terminated from time; whose proportion is not even momentary, I say that eternity, with the mind terminating all things, incomprehensible, when I shall not say there was no man, but no Angels either … whence it is written, In the beginning was the Word. The Word in the one speaking, because the Word was with God, light from light, in eternity eternity, in the wise one wisdom, the beginning in the beginning, God in God, the Son in the Father; of whom it cannot be said, neither how great, nor of what kind, nor to whom; except that the Father is of the Son, and the Son is of the Father; or Unity of Trinity, and Trinity of Unity; nor where, nor when; nor any situation, nor how, nor act, of whom into act is motion, nor any passion: but unmixed and most sincere simplicity, undeterminable eternity, unfallable stability; or, that I may briefly comprehend the whole, what we believe can be said of him, whatever and is. With these things, I say, omitted; with that unity omitted, in which the Word of God, surpassing everything that has been made, alone consubstantial and coeternal with the maker of all things, with the same is the same; about which the Gospel, And the Word was with God; with also dignity omitted, to which whatever it is that is called creature, whether this is immortal spirit, or subject to mortality, but yet given to reason; I say, whether this is angel, or man, cannot aspire; which the Evangelist's sentence alone approaches, when he says, And the Word was God; and with that undeterminability omitted, that this Word, and the Word was God. that is this divine brightness, indeed God himself, in himself, in his Deity, in the beginning, in the Father, with himself, remaining in theological unity, as in the Gospel, This was in the beginning with God; in whose context that first proposition is of eternity, the second of theoretic unity, the third of incomparable dignity, the fourth of simple stability.

[36] With this omitted, I say, to which no clouds, with however great light they may shine, approach; let us try to teach that; Indeed insofar as he is man he is passible, he, of whom it is written, There is no comeliness in him nor beauty; and we saw him, and there was no aspect; and we desired him, the lowest of men, a man of sorrows and knowing infirmity; and as it were his face hidden, and despised, whence we did not even esteem him; how he is both brightness, and in his sight the clouds have passed by. Isa. 53, 2 First, of the first are the Angels, Archangels, Thrones, Dominations, Principalities, Powers, Virtues, Cherubic fires, burning Seraphim; great clouds, always in light, always of light, always with light; yet not themselves light; and if light, not uncircumscribed, not incomprehensible. Of these it is written, Who makes his Angels spirits, and his ministers a flame of fire: of that brightness it is written: Who since he is the brightness of glory and the figure of his substance. Heb. 1, 7, Ib. 1, 3 They made, he substantive; they innumerable, he one; in face of his brightness Angels pass by, they great, he greater; as it is written, Bearing all things by the word of his virtue; by the word bearing all things, both Angels, and the rest. For he said, and they were made. Of those some it is said, And those who serve him are not stable, and in his Angels he found depravity; and by sin was violated that universal name, Angel: of him, Making the purgation of sins, although not of the sinning Angels. Job 4, 18, Heb. 1, 3 Of those, They are all ministering spirits, sent into ministry on account of those who take the inheritance of salvation: but of him, Sitting at the right hand of majesty on high; whence the Psalmist of him, The Lord said to my Lord; sit at my right hand, until I make your enemies your footstool. Ps. 109, 1

[37] in face of these and a different name he inherited, And, that it may be clear, that these clouds, which are called the heavens of heavens, in the sight of that brightness, as if they are nothing, pass by; by Apostolic authority, of that comparison of brightness and clouds, let us say, So much better than Angels made, as much more differently above them a name he has inherited. A name more different, that they are Angels ministering; he, the Angel of great counsel. And since it is clear from the Apostolic style itself, in which this brightness is greater and better than these clouds; namely, because more differently than them he has inherited a name; and also in this, that to none of the Angels has it been said, I will be to him a father, and he will be to me a son; because, I say, in this the entire collation is concluded; let us add, how he is made better than the Angels, when he was not made. From "I make" indeed, "I effect"; from "I effect," effected: and yet he is effected, than they, not made, but effected better, who was not made. For considering that eternity, that he alone is and there is no other, since by himself nor can he be greater; nor more good is he, nor best good, but supremely good: but considering the universality of his work diverse from himself; that distance, which is between the effecter and the made, is the effected better. For when below God is something that is good, in that comparison God is better: better indeed is the effected on occasion of another lesser good effecting, not by some greater making. For when alone is God, he is supremely good, neither better, nor best: when there is a good Angel, God is better: add also a good man, to whom an Angel is better; and God is best: whence the Apostle, So much, said he, better made.

[38] But why do we depress Angelic dignity, by that undeterminable majesty? a man made commanded to be adored, From him let us compare, to whom there is no comeliness nor beauty. The Apostle says, And when again he introduces the firstborn into the orb of the lands, he says, And let all the Angels of God adore him. Who is this firstborn? Heb. 1, 6 Or he of whom it is said, He did not spare his own Son? God truly he himself is, truly he himself bore our languors, and our sins he himself carried: the chastisement of our peace upon him: truly with the iniquitous he was reckoned: and yet of him it is said, And let all the Angels of God adore him. Where now I ask is that cloud? Isa. 5, 35 For the brightness in his sight he passes by. Let us ascend now Brothers, those things which are above let us savor, where Christ is sitting at God's right hand; and let us say with plain voice and full of the Holy Spirit, Because no one can say, the Lord Jesus, except in the Holy Spirit: because here he is the brightness, proceeding from the true sun of paternal majesty, and illumining every man coming into this world: of whom the Psalmist, And he shall remain with the sun and before the moon. 1 Cor. 12, 3, Ps. 71, 5, & 6 With the sun, said he, this one shall remain: because no other is found, who has not in the brightness in his sight passed by: for in the brightness in his sight the clouds pass by. Sun with sun remains, and shall remain with sun: for it is said, He shall descend like rain upon the fleece.

[39] To show that he chose so from the earth a mother, insofar as he did not leave the celestial Father; he premised, And he shall remain with the sun: and therefore subjoined, In his days justice shall arise: In his days, in his Saints; that there be not only clouds, because also thus he is called Firstborn of the Father, but also days: of which days the sun itself may be, that there be none like to him among the sons of God. This is our God, and no other shall be esteemed compared to him: this one has found out every way of discipline, and given it to Jacob his servant, and to Israel his beloved: after these things on the earth he was seen, and with men he conversed: of whom the paternal voice, This

is, said he, my beloved son, in whom I have been well pleased: and the Apostle to the Ephesians, Who has predestined us into the adoption of sons through Jesus Christ, in himself, according to the purpose of his will, in praise of his glory, in which he has gratified us in the beloved. Matt. 3; 17, Eph. 1, 16 Let us say, Jesus: to whom all must yield, for no other name under heaven has been given to men, in which it is necessary that we be saved. In the name of Jesus let every knee bow, of those in heaven, on earth, and under the earth; and let every tongue confess, that the Lord Jesus is in the glory of God the Father.

[40] to whom all must yield, Therefore for the brightness in his sight the clouds have passed by. They have passed by: clouds have not been found, all the sons of God, in sight, in comparison, before the brightness, before the Deity; for in the name of Jesus every knee bows, of those in heaven, on earth and under the earth. This is that bread of the Angels, which man ate; who himself said, I am the living bread, who came down from heaven; of whom John, who came from heaven is above all. John 6, 41 & 3, 31 How great is this one? in heaven Lord, on earth servant, as it is written; He emptied himself, taking the form of a servant: in heaven creator, on earth created; as it is written, Drop down dew, you heavens from above, and let the clouds rain the just; let the earth be opened, and bud forth a savior, and let justice arise together: and immediately, I the Lord have created him. Phil. 2, 7., Isa. 45, 8. Who is like to you among the strong, Lord? who is like to you? magnificent in holiness, terrible, laudable, doing wonders. Have you not struck the impious, wounded the dragon? Have you not dried the sea, the water of the vehement abyss? who placed the depth of the sea as a way, that the freed might pass over. They who hope in you shall change strength, taking wings like eagles, they shall run and not labor, they shall labor and not faint. Isa. 40. 31 Whither shall they run? To your holy dwelling, which your hands, Lord, have established; taken up on your spread wings, that they might carry them in your strength.

ANNOTATIONS BY D. P.

CHAPTER V.

Continuation of the same Sermon, on the excellences of the incarnate Christ.

[41] When the holy Bishop had delivered which, he groaned: These things said, sighing to that brightness, and with his eyes briefly suffused with the dew of tears, and disdaining the earthly habitation, For what a, said he, is to me in heaven, and from you what have I wished upon the earth? and again, But for me to adhere to God is good, to place in the Lord God my hope, that I may announce all your preachings in the gates of the daughter of Zion. Ps. 27, 25, & 72, 28. Dearly beloved, said he; now we are sons of God, and it has not yet appeared what we shall be: but we know that when he shall appear, we shall be like to him, because we shall see him as he is: we shall see him. 1 John 3, 2 Whom? That divine brightness, or the true sun itself, he shows Christ to be like the sun above the stars, of whom it is written; To those fearing my name the sun of justice shall arise, and we shall shine like the sun in his kingdom: his, from whom is every Paternity in heaven and on earth. With this sun arisen above all who have grown into perfect day, from the beginning of the world our Fathers, who deserved to be called Stars, gave their light, were called, and said we are here; and they shone for him with gladness who made them: no one has been found, who has excelled in anything him who for our sake was made man; so that among the glorious he is more glorious, and among the depressed more humble.

[42] Of Abel indeed it is written, that on account of his innocence, after he was killed, more excellent than Abel his blood from the earth cried to heaven: a wondrous thing! that the blood of one silent silently cried. Gen. 4, 10 But what the Apostle of Jesus? Heb. 12, 24. You have come to the mediator of the new testament Jesus, and to the sprinkling of blood speaking better than Abel. Noah, a just and perfect man in his generations, walked with God; to whom after the flood mitigated God said, Your terror and fear be upon all animals, with those which move on the earth: but the Psalmist of Jesus, All things, said he, you have subjected under his feet, not only what are on earth, but also what are in heaven, and the earth itself and the heaven itself, and what are above heaven; as the Apostle to the Ephesians, according to the operation of God's virtue, which he worked in Christ, raising him from the dead, and constituting him at his right hand in the heavens, above every principate, and power, and virtue, and Domination, and every name that is named, not only in this world, but also in the future. Gen. 9, 2, Ps. 8, 8, Eph. 3, 7

[43] Abraham our father: to him the Lord said, I will bless those blessing you, that he be worthy of blessing, than Abraham, who received Abraham in blessing: but of Jesus the Evangelist, But whoever received him, he gave them the power to be made sons of God. Gen. 12, 3, John 1, 12 Great power; to be a son of God, a blessing very great. To the same it was said, Go out from your land and from your kinship, and come into the land which I will show you. Gen. 12, 1 From the land, said he, into a land go. He went out, and on account of obedience in foreign lands he was enriched: of this one it was said; He came to his own and his own did not receive him. John 1, 11

[44] Isaac his son, heir of paternal virtue, to him asking, Father behold the wood and fire, than Isaac, where is the victim of the holocaust? the father answered, The Lord will provide himself a victim, my son. The boy understanding the father's will, obeyed even to the binding and the drawn sword: but Christ became obedient to the Father even to death, even to the death of the cross. When he said, the death however of the cross, he separated him into the ignominy and reproach of the cross: whence also in another place, On account of which also Jesus, that he might sanctify the people, suffered outside the gate: therefore let us go out to him outside the camp, bearing his reproach. Heb. 13, 12 What is this reproach? Cursed is he who hangs on the wood; of whom the Apostle, For the word of the cross to those perishing indeed is foolishness, but to those who are saved, that is to us, it is the virtue of God. 1 Cor. 1, 18 Therefore Isaac justly offered by a just one, bound for the slaying, is in glory: but Jesus, justly offered by a just one, unjustly killed by the unjust, suffered in ignominy: for he was obedient unto death, even to the death of the cross; on account of which God exalted him, and gave to him a name which is above every name.

[45] Jacob the Son of joy, the first-born things, which by nature he did not have, he acquired by merit, that he might leave the primacy of his firstborn to his own descendants: of Jesus the Apostle, That he be the firstborn among many brothers; and John, The firstborn of the dead and prince of the Kings of the earth; and again Paul, Who is the image of the invisible God, the firstborn of every creature: and again, He who is the beginning, the firstborn from the dead. Rom. 8, 29., Apoc. 1, 5., Col. 1, 15 & 18 The same Jacob, having obtained the blessing of the Israelite name from his wrestler, according to the interpretation of the name tempering his voice; I saw, said he, the Lord, face to face: and the Apostle to the Philippians, Think this in yourselves which also in the Lord Jesus; who, when he was in the form of God, did not think it robbery, to be equal to God. Phil. 2, 6

[46] than Joseph, Joseph sold for thirty silver pieces, was made lord of the land of Egypt: but Jesus sold for thirty silver pieces, according to the Psalmist, will drink of the torrent in the way, therefore he exalted his head. Ps. 109, 7 Whither did he exalt? He himself says in another place to the Father, Now he has exalted my head above my enemies: and the Apostle, We see Jesus, on account of the passion of death, crowned with glory and honor. Ps. 26, 6 He by his providence, was called Savior of the world from Egypt: Jesus by his clemency, was more truly called Savior of the world by the whole world, when he is called, Jesus. Heb. 2, 9 For this name Angelic dignity expounded: for he said to Mary: Behold you shall conceive, and shall bear a son and shall call his name Jesus: for he himself shall save his people from their sins. Luke 1, 31, Gen. 49, 22 Of Joseph in blessing Jacob said, A growing son Joseph, a growing son, and beautiful in aspect; Daniel of Jesus to Nebuchadnezzar b, … and David of his beauty, Beautiful in form above the sons of men; and the Spouse, You are beautiful, said she, my beloved, and becoming in aspect; whence in another place describing his beauty, says, My beloved white and ruddy. Ps. 44, 3, Cant. 1, 15 & 5, 10

[47] than Moses; Let us pass to Moses, of whom it is said, Moses was the mildest man on all the earth. Num. 12, 3 O man laudable, to whom no one of earth can be compared! But what said he who came from heaven; The Son of God, said he, has come, not that he might judge the world, but that the world may be saved through him. John 3, 17 O man incomparable! The Son of man has come to seek and to save. What? That which had perished. Luke 19, 10 For at the time when no one could be excused, the Son of God, not as judge, but as intercessor came: whence the Apostle Jesus, is the mediator of the new testament, that with death intervening, in the redemption of those prevarications which were under the prior testament, those called may receive the promise of eternal inheritance. Heb. 9, 15 For about to say, Depart from me all you who work iniquity; with the sentence changed, he says most mildly, Come to me, you who labor and are burdened, and I will refresh you: and in the house of the publican,

The healthy have no need of a physician, but those who are ill: and to the Paralytic, as most mild toward sinners, Son, your sins are remitted to you. Matt. 11, 28; 9, 12 & 2 About to say your sins are remitted to you, most mildly he premised, Son: and to the sick one healed beside the pool, Behold you have been made well, sin no more, lest something worse befall you; making known that wounded by guilts, before he lay languid: and to that woman, that harlot, that one taken in adultery, Woman where are those who accused you? has no one condemned you? John 5, 14, John 8, 10 Who said, No one Lord: and he said, Neither will I condemn you; go, sin no more: for the harlot still polluted, still red with her lips, worn by unclean kisses, with the band of her half-girt head hanging down, the Savior recognizing as his own, whom men, I think, very similar were dragging to him as judge, defended he sent back to her home. Behold the judge, in the place of a defender. What of her shall we say, who washed the feet of the Lord with tears, and wiped with her hairs; whose cognomen, not from one vice, that she should be called harlot, but from many, that she should be called sinner? Did he abhor? spit out? reject? expel? hand over to judges? commend to accusers? By no means. What of her did he judge? Luke 7, 47 Her many sins are forgiven her, because she has loved much. Behold the sinner, behold the judge, behold the sentence: Daughter, your faith has made you whole, go in peace.

[48] God a just judge, strong and patient, is he angry every day? of whom Habakkuk, When you shall be angry, you shall remember mercy; and the Apostle, God has enclosed all things under sin. Hab. 3, 2, Gal. 3, 22 To what end? never avenging his own injuries, That he might destroy? No: but that he might have mercy on all. Who, I ask, is more mild, Moses or Christ? Korah, Dathan, Abiram, and c Or rose up against Moses, only with a certain light murmuring, moved humanly against a man; and as they stood at the proof of the sacrifice, Moses cursed them, saying to the Lord, Lord do not regard their sacrifices; and they went down into hell living. Ex. 33, 11 Miriam the sister of Aaron, because she murmured a little against the same Moses, was struck with leprosy. For what great thing can a man do to a man? Where is that mildest man? Jesus however, against him God by the devil mild, what did he say? Father forgive them, for they do not know what they do. John 10, 30 Whom of Moses he avenged, his own injuries he forgot. But something great is written of Moses, That the Lord spoke to him mouth to mouth, as a man is wont to speak to his friend: but if we remember the speech of Truth itself, in mutual comparison Moses is a sinner; for he says, I and the Father are one; and again, The Father remaining in me himself does the works: also to Philip; Philip, he who sees me, sees also the Father: do you not know that I am in the Father, and the Father is in me? & 14, 9 Therefore that man laudable; Jesus is incomparable.

[49] Aaron, exalted in his glory: Likewise than Aaron, the Lord established for him an everlasting testament, and gave him a great priesthood: but is it like that priesthood, of which the Psalmist says, You are a priest forever? Ps. 109, 4 Although Aaron was great, yet Moses anointed him: but what does Peter say of Jesus, You know the word that was made through all Judaea, beginning from Galilee after the baptism which John preached, Jesus of Nazareth, how God anointed him with the Holy Spirit and with virtue. Acts 10, 38 O great anointing! whence the Prophet; The Spirit of the Lord is upon me, on which account he has anointed me, to announce to the meek he has sent me, that I may heal the contrite of heart, and preach indulgence to the captives, and opening to those closed up. Of Aaron it is written, that after the slaying of the people murmuring against him and Moses, he took up the censer; and standing groaning between the living and the dead, he prayed, and the plague ceased: but what the Apostle of Jesus? Who in the days of his flesh prayers and supplications to him, who could save him from death, with strong cry and tears offering, was heard for his reverence. Heb. 5, 7

[50] than Samuel, Samuel after death wondrously prophesied, and again [was] a man of death: more so Jesus, after death he rose, walked, spoke, ate, never again to die, as Scripture says; Christ rising from the dead, now does not die, death shall no more have dominion over him: for what he lives, he lives to God: and in another place; It was fitting for him, on whose account and through whom are all things, who had led many sons into glory, to consummate the author of their salvation, through passion: likewise elsewhere; Christ died once for sins, just for the unjust, that he might offer us to God, mortified indeed in flesh, but vivified in spirit: likewise; If you confess the Lord Jesus with your mouth, and in your heart believe, that God raised him from the dead; of whom the Prophet, But he was wounded for our iniquities, was bruised for our crimes; and the Lord placed in him the iniquities of all of us. Rom. 6, 9, Heb. 2. 10, 1 Pet. 3, 13, Rom. 10. 9, Isa. 53. 5

[51] Let us introduce David, of whom Scripture, I have found David, the son of Jesse, than David a man according to my heart. Acts 13. 22 Great this one, that before the subtlety of the divine examination nothing be taken from him, nothing added, but he be according to the heart of divine perfection: but Jesus is greater: for David said; For behold in iniquity I was conceived, and in sins did my mother conceive me: but to the mother of Jesus, asking, how shall this be done, since I do not know man, the Angel said; The Holy Spirit shall come upon you, and the virtue of the Most High shall overshadow you. Ps. 50. 7, Luke 1, 35 Of him it is said, I have sworn to David my servant, even to eternity I will prepare your seed, and I will build to generation and generation your throne: of Jesus it is said; Kings shall be your nursing-fathers, and Queens your nurses; with face cast down to the earth they shall adore you, and the dust of your feet shall they lick; and again; For the nation and kingdom that shall not serve you, shall perish; and in the Psalm, Ask of me, and I will give you the nations for your inheritance, and your possession the ends of the earth; you shall rule them with an iron rod, and as a potter's vessel you shall break them; and elsewhere, Your throne O God is forever and ever; the rod of equity, the rod of your kingdom d… But of the army of Jesus it is written, And they shall be called in it the strong of justice, the planting of the Lord for glorification; and wisdom, fortitude and beauty are his clothing … they shall rejoice before you as those who rejoice in the harvest, as victors exult having captured the prey, when they divide the spoils. Ps. 88, 5, Isa. 49, 23, Ps. 2, 8, & 44, 7, Isa. 61, 3

[52] Solomon his son, who in wisdom and dignity surpassed all the Kings, than Solomon, who were before him, let us see whether he does not pass by in face of the brightness in the sight of the brightness of Jesus. Of him Scripture reports, that in his days peace abounded in Israel; of Jesus the Prophet, How beautiful, said he, upon the mountains the feet of him announcing and preaching peace, announcing good, preaching salvation, saying to Zion, Your God shall reign! Isa. 52, 7 And that we may bring forth all his magnificence, let us hear him speaking in the Gospel; The Queen of the South shall rise in judgment with this generation, because she came from the ends of the earth to hear the wisdom of Solomon, and behold more than Solomon here. Matt. 12, 42 Born in a stable, placed in a manger, behold what he said? Behold more than Solomon here.

[53] than Elijah, Elijah caught up in a whirlwind into heaven, displays great indications of his dignity: let us compare also this one. By his prayer he closed heaven, that it might not rain, for three years and six months: Of Jesus it is written, Who binds the waters in the clouds, that they may not break forth all at once below; and again, If he should restrain the waters, all things shall be dried up; if he should send them out, they shall overturn the earth; and again, Who rains upon the just and unjust. Job 26, 8 & 12, 15 Elijah sent to Sarepta to a widow; Thus, said he, says the Lord, The pitcher of flour shall not fail, nor the cruse of oil be diminished, until the day in which the Lord shall give rain upon the face of the earth: but if you regard the five thousand, satisfied with five loaves and two fish, and the fragments of twelve baskets; there is nothing which in the pitcher or cruse you may praise. Of Elijah it is said, that he ascended driving a chariot of fire, and was carried into heaven, with his infirmity shown in foreign help: of Jesus the Psalm, God ascended in jubilation, and the Lord in the voice of the trumpet. Ps. 46, 6 Elijah, whither he was carried, we know not: of Jesus we have it certain, that he ascended above the heaven of heaven toward the east. than Elisha. Elisha, a great and incomparable man, in him the spirit of Elijah doubled rested: but of Jesus the Apostle says, In whom are all the treasures of wisdom and knowledge hidden. Col. 2. 3 Upon his sepulcher a dead man was thrown, and revived; but with Jesus buried and rising, we know that many bodies of the Saints, who had slept, arose. What more shall we say? Great these clouds are, but for the brightness in his sight they have passed by.

[54] Another way also is open for explaining this discourse. You know the sun, you know the rays, you know the clouds. Clouds indeed from far opposed to the rays of the sun, as long as they are in the sight of the sun, shine; they approach sometimes nearer, the more clearly they shine; but if to the same point both sun and clouds should run together, so that where the sun is above, clouds may be below; they are neither called clouds, nor are; [Another sense of the theme from this, that as clouds between the eye and the sun no clouds appear,] but the whole that brightness is said to be of the sun. What do we say this is, my Brothers, except a certain likeness of the heavenly kingdom? What do clouds, which are called from cloudy, that is from obscurity, except the human race, beclouded by the night of sins, designate? What does the brightness of the sun, except insinuate the light of divine brightness? what however the rays, except the illumining works of Christ? Therefore the clouds, by their nature obscure, breathed upon by the rays of the sun, shine: because human smallness, illumined by the works of Christ, shines forth: which the more nearly to the true sun shall have approached, the brighter shall be; and the virtues, which by their nature

they did not have, by the illumination of the true sun Christ they received: thus the works illumined by Christ, are as if works of Christ. which if into the same point of deifying operation it shall have succeeded, which is to leave the world perfectly, and to look upon the divine will alone with diligent contemplation, and to say with the Apostle, But our conversation is in heaven; now it participates in the name of the Deity, that not man, but also God it ought to be called. Phil. 3, 20

[55] Whence the Lord in the Gospel, when he had prayed for his disciples, said. John 17, 20 But not only for these do I ask, but also for those who shall believe through their word in me, that all may be one, as you Father are in me, and I in you; that they also may be one in us; not only in us may they be called one, which is great; on account of the unity of the faithful with the same. but they may be one in us, which is the greatest. One, said he, in us let them be; that is these clouds, succeeding me alone, in our brightness let them lose to be a cloud, and let them be sun. Therefore the clouds from the sun's sight are in darkness, sinners also receding from divine works grow dark: clouds therefore, in the sight of the sun shine; and men, kindled in the zeal of divine works, with the light of virtues are bright: but the nearer the clouds approach to the sun, the brighter they are; and those zealous in deifying works, the more efficacious, the better they are: but if to the same catabibazon e both sun and clouds shall come together, no mention will be made of clouds; but only of the sun's heat: and men, despising the world utterly, and intent on the keenness of contemplation alone, deserve to participate in the divine name, that they deserve to be called Gods. For whether removed from the sight of the sun clouds, or into the place of the sun they have succeeded, they lose to be clouds; only in the sight of the sun do clouds pass by: for there they are rather something dark, where the body is bright. And men therefore kindled from heaven, in the face of the brightness in his sight, that is of the illumining brightness, pass by; that they may not by nature be sons of wrath, as also the rest; but in God, the Son of God, may be one, partaking of the true sun.

[56] Discoursing therefore many such things, after he had bedewed them with the dew of knowledges, leading them to confession, he poured them into the lavacre of tears; These things being thus explained, and slaughtering them on the altar of spiritual contrition, he offered to God a holocaust of most sweet odor. So therefore returned to the altar, he turned the mouths of all into stupor: because he who a little before so cheapened himself as a rustic, by the voice of all was proclaimed to be worthy who should become the highest Bishop: but the faces of detractors suffused with blush, with silent mouth accused their conscience, with their confusion of face their confession. After therefore they came to the King's table, the King with cheerful face; Today, said he, the Lord's Nativity is to be celebrated by me, because the chorus of those lacerating us has been confused into silence. And again, The King and his retinue applaud. from too much joy as if going mad, Where are, said he, our detractors: and ordered the prior Bishop to be given water on his hands. But the Bishop, neither sadder yesterday, nor happier today, as then concerning those vituperating, so also now was silent about those praising, by which thing more and more admirable, from that day he was made greatly very great.

ANNOTATIONS BY D. P.

CHAPTER VI.

The Episcopate administered with wondrous gentleness and tolerance.

XVII

[57] Therefore held in much honor by the King, when he recalled, The Prelate returned to Mainz, that it is fitting for a married man to provide for his house, accompanied by royal honor, he returned to Mainz; and there his life, according to the most true sect of farmers, he instituted after the example of him, of whom the eternal Wisdom of God says; My Father is a farmer. John 15, 1 For thus the farmer, aroused by the cock's crow, anticipates the day's labor with nocturnal solicitude, calls out to his household members, explores the ember of yesterday's heat, raises the found spark with breath, brings it forth with twigs, disposes what each may do, in the first morning seeks the field, cleaves the earth, casts seeds; and now with the sun burning more sharply, he returns home, he imitated the good farmer in all things, tastes sweet bread from labor with his own, on account of the intolerable midday fervor he avoids the heat, sleeping in the shade of the roof, and rising he returns to the remnants of the unfinished work; as the day departs, he departs from labor; and sitting by the coals, after he is wet with drink, he sings something sweet; the boys follow; and so at every hour certain what he is now and now to do, resumes his labor without labor from habit.

[58] So this most pious Father, came to all this work at once; except that he labors in the spirit carnally, this one acted spiritually in the flesh. For never did he await the cock crowing not himself singing, because, as the Psalmist says, in the middle of the night he rose to confess to God. Ps. 118, 62 Always rising from the worldly night, to the divine light anxiously he panted; nor he alone, but whomever he found he invited with himself, compelled, drew; according to that, And let him who hears, say, Come. Apoc. 22, 17 But if he found anyone, soothed by the ember of some offense; exploring the spark of penitence in him, by the breath of consolation he led it into the flame of tears, as it is written, Water burns up sin. He disposed what each should do, persuading this one to penitence, that one to continence, this one to humility, that one to charity and other such things. Luke 9, 23, Ps. 5, 5 intent on assiduous labor. He always went out in the first morning, following him who says, If anyone wishes to come after me let him deny himself, and take up the cross, and shall go out after me. But in the morning, as it is written; In the morning I shall stand by you. He cleaved the earth of his heart with the spirit of contrition, sowing it with the examples of the Fathers whence virtue should grow for him, and for others the fruit of salvation. But if ever more sharply human troubles were kindled against him, because it is written, All who wish to live piously in Christ Jesus suffer persecution; he returned to the refreshment of humility, as if under the shade of patience he avoided human heats: and again, as if rising exalted by divine judgment, with whole heart he rendered what he owed for the divine benefit. 1 Tim. 3, 12 Therefore whether the day was departing, or approaching, always he whole approached to God's pensum. The whole night feasted among celestial banqueters, sat by the coals of celestial burning; and intoxicated with the drink of tears, the Davidic poem with his boys intent and frequent he sang. And so he always resumed labor from habit, as if he were pressed by no solicitude.

[59] Against a most gentle man Something just now must be said about this holy man; which, because it accedes a little, I wish to be silent; but the weight of such great authority I dare not be silent. Why, however, I should speak this unwillingly, if it pleases, hear. Bitter is what must be said, and our Bardo is sweetest; nor would I wish to speak of the most sweet anything except most sweet. For who ever experienced Bardo except most sweet? With cheerful face, amiable in words, sweet in morals. Who before Bardo sad, who by his consolation was not made joyful? The poor before him lacked nothing, the rich with him lost nothing. The same Bardo both Lord by jurisdiction, and brother by voluntary condition. He cared little to be feared, acting greatly to be loved. Envying such zeals of his the devil, even if he could not overcome him, but tried; he incited discord against him from the Praetor of the city of Mainz, who thought he was going to be something great, if before others he should neglect the Bishop: for by the Bishop's patience this seemed to him able to be done: and whence the wretch should have been better, thence he was made worse. seeking a cause of strife the Praetor of Mainz Therefore observing day and night the Bishop, if perhaps he should commit something illicit; when in all things he found him irreprehensible, turned to the inventions of falsehood, on what cause I know not, he feigned him guilty of majesty before the King. But when the chaff of such a lie was very quickly consumed by the fire of truth, when also the Bishop still patient he saw, whom he believed wished to avenge himself with all his strength; he despised him, believed himself defended by his own power, and now through himself against the Bishop he did not delay to attempt.

[60] he hands over his innocent servant to judgment: Therefore whomever he saw more familiar to the Bishop, he feigned to himself contrary, so that if he had no aid in the Pontiff, by force and arms and skill he might offend against the Bishop. Therefore the matter went further, to be avenged more severely: but he apprehended by feigned lie a certain steward of the Bishop, and disposed him in no way to dismiss, except in the cleansing of judgment. But the holy Bishop, seeing him without reason abuse his patience, and likewise how great things without cause his zealous ones suffered in his service; once and many times asked the Praetor to cease from such great molestation; that even this one, who was falsely accused, might escape without injury. But the Praetor was made joyful, that he had found something, by whose prayers the Bishop having freed him, by which he had touched the heart of the Pontiff with the wound of grief, which he believed entirely invulnerable; and now, with all doubt removed, he sought judgment. Therefore it came to judgment. Then the man of God compassionate to the suffering one, asked that a just judgment of God be made, that the event might prove, not only about him who has suffered, but also about him who did the injury. For both he who was being molested, with God helping, the Praetor himself is punished with an incurable disease. by the prayers of the holy man himself was inculpable; and he, prevented by divine judgment, departed incurable. For although he did not feel it at once, yet at once was prevented: because he who had prepared judgment against a man of God, had by no means escaped the prepared judgment; and he who long since had molested a man of God, from then on until the day of his death had not escaped the trouble of infirmity. Therefore leaving bitter things, let us speak most sweet things of the most sweet.

XVIII.

[61] We can say many things about his patience: for we know his patience according to the patience of the ancients, who said with the Apostle, We are blasphemed and we beseech, we have been made as it were the purgings of this world, the offscouring of all until now: The same most patient of injuries, with the patience, I say, of these, shines the patience of Bardo; equal indeed, unless perhaps greater: because when many of them could not avenge themselves, I Cor. 4, 13 they laudably converted necessity

into will: but he when he could avenge himself, made his own will necessary to himself, that he might not follow whatever he wished; but when he could many things, he wished many more things on the side which the spirit exhorted. Who therefore, with Bardo living in the flesh, hearing what he did to his mocker, would not himself also laugh at the deed; and not rather believe this vain, than to rely on the effect? But now how plain it is, with how right a warp he wove everything, every deed of Bardo is loved, narrated with delight, heard with sighing, praised without controversy, with joy recalled. But what he did to his mocker, let us say.

[62] Sitting once at table, about to satisfy his bodily infirmity, amid the nourishment of foods, with all banqueting he eructated the sober drunkenness of the spirit: because Christ was always in heart to him, was always in mouth, taking the counsel of him who says, if anyone speaks let it be as the words of God. he gives a golden dish to his mocker. Therefore with him teaching, those sitting together with all affection, a certain youth, intent on carnal titillations, rather than on his divine sermons, began to laugh, that the Bishop chattered such vain things: for the animal man does not perceive those things which are of the Spirit of God. With his gaze therefore cast by chance upon him, the Bishop caught the youth mocking him, with motions of furtive laugh and whisper and shaking of his head. He sat silent for a little while, and now every banqueter saw that he caught the one mocking him, and was silent for the cause of that matter. All therefore grew pale, hostile to that wretch, because they believed the man of such great power would gravely avenge himself. But the prudent man understanding, that the time is for giving example, that what a little before about patience he had taught in words, he might now also confirm by examples, having taken up a golden dish, which stood before him, full of pieces of meat, he ordered the food and vessel to be given to his mocker as a reward. Which done, not only the sinner to penitence, but also all he won to embrace patience.

CHAPTER VII.

Certain wonders of the living Bardo, and other virtues.

[63] We could say something about him, wondrous indeed, if as much admiration belongs to what is believed by hearing, as to what is subjected to sight; unless perhaps his great miracles, we should make less by our unworthy report. Yet we shall say as we can, because we judge it better that wondrous things in any way be known, To one turning aside to Adeldeville, than that things worthy of memory be forgotten as memory decays. Whenever the holy Father came to Adeldeville, because it pertained to his diocese; always he had wondrous guests, namely certain birds, in form and names unknown to all, by whom either accompanied or visited was the Bishop; which never coming before him, never remaining after his departure, only with him coming gathered in flocks to meet him, sat in trees, and sang together a certain harmony of their melody, taking care to be for a wonder to all, that irrational creatures used the counsel of reason. But the pious Father, not little gladdened by his singers, unknown birds accustomed to sing together, and to be fed by him; did not appear ungrateful to those exhibiting charity: and those whom he saw crowned in his obsequies, with a daily pig he satisfied for their nourishment; and with flesh placed on dishes, he provided daily provision for his guests.

[64] Concerning those birds what we should say, we doubt: whether, looking at their form, they could be believed to have been Angelic spirits, we should believe them to be simple birds; or attending to reason, we should say they were some spirits? For since reason is only in spirits, it is better to believe things using reason are spirits, than to concede that the irrational uses reason. But what do we say those birds did except use reason? And indeed they came with him coming, and went with him departing: to this one alone without error they came, to him alone the concord of their melody they sang: at the sight of him they did not flee from men, food from men unafraid they took, and as woodland as they appeared, the motions of those caressing them tamely they accepted: for to do these things is the counsel of reason. But if anyone abhors this, lest they seem to have been spirits, seen to be fed only according to appearance; because they were nourished by corporeal food; are not examples of these found in many places? To Abraham did not Angelic Spirits come, and from heaven descending in haste, who never hungered, eat with him? Therefore, said he, you have turned aside to your servant. Gen. 18, 5 Tobit's physician Raphael, was he not for some days seen to have dined with men? who however about to return said, I seemed indeed to eat with you, but I use invisible food and drink, which cannot be seen by men. Tob. 12, 19 He seemed to eat, and did not eat: and yet the food placed before him, was not found further: so that truly such an eating is believed rather to have been consumed by some dispensation, than that spiritual lightness, would have taken on some corporeal heaviness: whence also that Spirit, for whom Gideon cooked a meal, when the broth was poured out on the rock, extended his hand, touched the foods with his rod, and consumed that meal with flame going before.

[65] From these therefore birds, who know whether that food was eaten, or by some incomprehensible virtue consumed? For if to such an extent they needed carnal sustenance; when they were away from him, what did they eat? or why with him, and not also with others did they eat? or if they were birds, are they believed always to have been together? but if dispersed; who, we believe, gathered them, announcing the Bishop would be at Adeldeville? and why nowhere else seen? because those nowhere else, and never except with him present beheld. and if seen, why recognized by none? But why did the songs of these birds please the Pontiff more than the voices of others? Therefore something spiritual we conjecture from this, which whether is altogether true, we do not prove. That place is by the common people called Adeldeville, but by the true name is called Alta-villa. There either birds flying on high, or some holy Spirits dwelling on high, were visiting the holy man: because they who lift themselves into the height of contemplation, are worthy of the visitation of Angels. Therefore according to what we believe we conjecture: but whatever in this matter leans on truth, because we believe it spiritual, we venerate. These things perhaps would seem doubtful, if they were favored by the certainty of no clearer miracle: but because there are still in him manifest things, with great delight and veneration to be said, the wonders of a more certain matter; which we conjecture done by a more obscure dispensation, become credible.

XX.

[66] The man of God once making a journey through places subject to Abbot Rohingus of Fulda, with the Abbot himself providing lodging and service, had passed in a certain place the space of nocturnal time: A lamp by chance extinguished, but after with the dinner passed he withdrew for resting, only two were walking with him; one chamberlain, who was carrying the lamp before him; another a certain familiar of his, who himself also was narrating this to us. Therefore when the bearer of the lamp before him, with the light brought out, stood; by accident occurring, as often happens, the light was extinguished. The Chamberlain was disturbed, and with swift step hastened to relight the candle, and came to the doors of the heated chamber: and when now one hand was carrying the candle, the other was seizing the door to be opened more quickly, suddenly the candle was inflamed, and astonishment surrounded them both, beyond what can be believed. Therefore trembling the chamberlain swiftly returns, and with the light placed at his most holy feet prepared to fall down. before him divinely is rekindled. But the man of God restrained him, saying; Stand, lest you fall: but give thanks to God, and while I am living in the body, beware lest you ever say to anyone: and admonished him by oath upon these words, That you not say to anyone what has been done, until you see me enter the way of this flesh: but if you do otherwise, from my company forever you shall be separated. Therefore if we attend to that deed, we consider it has come about by sufficiently just judgment of God; and that he might never admit the darkness of sins, except what is unavoidable to humanity, nor for a moment be without happy light, with the celestial light illustrating him.

XXI

[67] Therefore the man of God now grew old; who, unless he were to take greater rewards in death for his piety, by merit was never to die. The elder ordered by Pope Leo to eat meat, Therefore both from the access of age, and the succession of the senility of the consequent infirmity, with grave bodily molestation he was prevented. Who being visited by the holy man Pope Leo, that for the sake of recovering health he should refresh by eating meat, was asked. He obeyed and ate. But because his door always lay open to traveler and pilgrim, late evening and early morning, a certain pilgrim Monk came to him, and was received, and led to the table. And when fish were lacking there, because the Bishop was eating meat; for the Monk a meat dish, with the Bishop commanding, was placed. Who forgetting the sentence of the Savior, by which he says, Eat what is placed before you; he abhorred the meats, and made known to the Pontiff by signs and nods which he could that he was a Monk. Luke 10, 8 Whom in himself the Bishop calling out, both himself showed himself to be a Monk, when nothing else could be set before the supervening Monk, and yet to eat meat: and said, Brother, fish are lacking us, by our license eat what is with us. But he ignorant, that obedience is the highest of monastic life, zealous of continence, was secure of obedience. But the Bishop seeing him not to acquiesce; with hand extended, in the name of the holy and individual Trinity, he made the sign of the holy Cross three times: and with nature forgetting its right, wonderfully he turned meat into fish; namely the pulp of meat into a piece of most pleasant trout. The Monk therefore growing alarmed, and preparing to fall down at his feet, he himself turns into fish. insofar as the time permitted he sharply rebuked; teaching the whole of divine service to be obedience; On account of which, said he, also Christ was made obedient to the Father unto death. Phil. 2, 8

XXII

[68] We are perhaps required among God's gifts in him, also to say something about him, It is not known indeed that he was much whether he was given to fasts or not, and other such things. But, God being witness, I could investigate almost nothing singular about him; unless perhaps in this he is more laudable, that his merit is uninvestigable to few; given to fasts, taking the counsel of him who said, Let not your left hand know what your right hand does. Matt. 6, 3 What kind he is, all of us now know: but how he came to this, we all do not know. The things which are written of other Saints, that either they fasted, or fled men or other similar things, except in another order none can be found in him. For first, that he gave effort to fasts, we have never heard: unless perhaps he fasted this fast, which divine judgment more approved, where it says, Is not this rather the fast which I have chosen? loose the bonds of impiety, untie the bundles oppressing, send away those who are broken free, and break asunder every burden, when you see the naked cover him. Isa. 58, 6 He fasted from vices, and ate for necessity, and to all the needy a piece of his bread

he communicated. He was free from those, but bounteous toward the poor, who at the sight of men weeding or grunting, are free for themselves only as solitaries: because of the blind, the lame, the withered always centenaries followed him; so that there was hardly a lame man or blind man, whom the Bishop did not know by name. His door, as we have said before, lay open to the traveler; and when by the needy he was called out to, as is the custom for many, shut up inside he did not hide; but with all doors thrown open jumping out, when he had profited all, he rejoiced returning.

[69] Always cheerful and joyful, always peaceful and quiet, those accompanying and coming he always made cheerful and joyful. If to such he did not please, and wondrously kind toward all: I know not to whom he pleased. In vain therefore it seems to me to say, that he was merciful, compassionate, humble, unless we put some example of these for the sake of example. Almost all his things seemed superfluous to all; so that even some said, that by his negligence in the Episcopal palace many unsuitable things were done. Which also taking as an example the holy Pope Leo. Who, said he, ever would ascribe the patience of this holy man to mercy, and not rather to slothfulness? And when he had seen a multitude of the people running to his sepulcher with vows and offerings a; Now, said he, Bardo builds, if before he had neglected. For there was a proverb among the people, with a public penitent absolved by him. that the edifice of Bardo was a furnace, which when it had fallen he would have rebuilt with three stones. Therefore let us put some example of his compassion. At the Paschal time when he was making a journey somewhere, a certain one came to meet him, who with the sentence taken up for guilt of homicide, during the Paschal days was in penitence. To whom the Bishop, You, said he, whose command do you respect? He answered, Yours. To whom he, Who therefore bound you at the time of the common loosing? Said the rustic, with my sins inciting me I committed homicide, and therefore willingly I suffer this judgment. The Bishop did not bear this further; but said to his Chaplain, Take away the sentence from him. And to the rustic, You, said he, go to your Priest, and tell him from me, that he deliberate one of two; either himself fulfill your sentence, or redeem you with himself by his prayers.

ANNOTATIONS BY D. P.

CHAPTER VIII.

Bardo's future glory revealed, his foretold death, ensuing miracles.

XXIII

[70] It pleases also to bring forth some indication of his humility. To a pious Monk a Seat is shown in vision, There was at Fulda a certain Monk, by name Luydmandus, grave in morals and of mature age, very familiar to this holy man. He therefore on a certain night saw himself on a most deep, most black, and most muddy road: and when there long ignorant of the way he wandered with great labor, suddenly on the margin of a lake he beheld a certain youth, of most flourishing age and most white garment, who said to him: Whither do you, most wretched one, go? You wander, said he: you know not whither you shall come. The Monk said, So it is, Lord; I wretched, whence or how I have come here I know not, and whither I shall come I know not: and he added, I ask you, prepared in heaven for Bardo. help me. Having pitied him the youth, with hand extended drew him to himself; and leading him through a meadow of green grass and various flowers, showed him a seat of great dignity, and two youths standing in the same eminent place, guarding that seat: and the youth said to the Monk, Do you know whose these are? Who answered, No, Lord. Said the youth: This is the seat of Archbishop Bardo, which in such great dignity, by humility alone he merited: those who stand by, guard it for him, until they receive him stripped of body in the same seat. With these things said the Monk awoke; this dream he narrated to us with great sweetness.

XXIV

[71] After this his zeal and work, when divine benevolence judged, that he was to be transferred from temporal inconstancy and labor, to the state and quiet of eternal felicity; he himself also, conscious of divine secrets, with many prayers and somewhat more attentive ones commended himself to S. Martin: Foreseeing his death, and undertaking the journey hastened to Paderborn. Therefore on the most holy day a of Pentecost, performing there the solemnities of the Masses in public, after the reading of the holy Gospel, he stood to speak to the people. But because we have not navigated the deep in this book, just now we hasten to the shore of this theme, that we may not propose tedium's phlegm to the saturated reader; but his sermons surpassing all human and divine eloquence, we defer those wishing to read them to a third b booklet; in whose field we believe we shall satisfy the studious reader; and they are worthy not to be forgotten, because also when this sermon, which we just now defer, he delivered; the Holy Spirit speaking through his mouth, incited the voices of all to say.

[72] he predicts it after the sermon: Therefore after he made an end of the sermon; with a little delay of silence intervening, he sighed from his inmost heart; and said with prophetic voice; I am about to make a journey, Fathers and Brothers, for which I am less cautiously prepared. The journey is long; but I have brief provision, and I am anxious what to do. For to the camps of the eternal King I am called, where the whole war shall be turned on me, the whole heat of the battle; where if I shall be conquered (for by my merits I cannot stand) what to offer the Judge as cause of placation I know not. Therefore your prayers I pray to precede and follow me, that before the greatest Judge without judgment I may deserve to enter: for there shall not be justified in his sight every living one. You, said he, if anything good you have ever heard from me, I ask, keep yourselves worthy of the kingdom, to which we have been called. Hasten; for the time is short. Now therefore I commend you, said he, to him, who has commended you to me, to God the Father almighty, and his Word Jesus Christ the Lord, and to the Holy Spirit; in whom this day is most celebrated; that protected from all hostile incursion, you may deserve to enter the path of right work. Therefore do not, sons, be saddened, that I say the last things about me: because no longer such things shall you hear me. Then truly a wailing, not of the people, but of the church you would have heard: because some as if lifeless grew rigid, others dissolved into tears gravely groaned; all with one mouth saying, Woe to us, when of such as you we shall be deprived!

[73] Thus therefore on the same day, on which he received the ring of supreme Prelacy, on the same day further to be heard he laid down: although indeed on the festivity of the holy c Apostles Peter and Paul he was consecrated, yet on the day of holy Pentecost d he received the ring. Therefore with the solemn days transacted, with leave of the King e received, he set out to return to Mainz, and returning to Mainz, in body indeed placed on the journey, but with heaven intent he now acted with the Lord his causes, the strictness of judgment, the hope of consolation; so that already and already his face testified, how foreign the world was held to him. Therefore it was to see his face other than usual unequal, now lamenting for carnal things, now rejoicing for spiritual; that to all there might become a manifest indication, that his heart acted between hope and judgment. Often also the Primates, accompanying him, often as if altered he appears, for the sake of counsel came to him; and twice and thrice proposing something, when so often they inquired his sentence on this same matter, he, what they wanted, was asked. But to them again and again and many times proposing the same things, as if he were not present there at all, he remained silent. Whom when for the sake of arousing him (as is wont to be done) sometimes they drew by garment; as if from sleep aroused, or from ecstasy returned, suddenly he trembled; and what they wished, as if they had said nothing before, he sought: so that it was esteemed most similar to a monster, that in face and motion waking, in sense he seemed to sleep: for in body alone placed among men, beyond human things in heart he was looking, and meditated more upon future than upon present things.

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[74] When meanwhile he came to a place, which is called Grove-of-thorns, but commonly f Dorneloch: there by chance struck, by bodily molestation he was prevented. But with the pain growing from hour to hour, fallen into disease, it was made manifest, that he would not escape death. He sent therefore with all speed to his Suffragan, Bishop Abellinus: who at that time was staying at Fulda, having been called there by the venerable Father g Egbert the Abbot, to the solemnity of the most sweet and most holy Patron Boniface; that if he wished to see him alive, he should not delay to come to him. With the same words also, to his equivocal Bardo h junior, the son of his brother, a Monk of the aforenamed place, he sent, that he should hasten to come to him as quickly as possible. Who both undertaking the journey, The Suffragan and Nephew he calls to himself, swiftly came to him. Both therefore presented before him, when lying on the bed he had greeted both with his accustomed sweetness, and in addition also his equivocal one for the sake of consolation more sweetly had addressed; at length with all cast out except the Bishop, he approached him with speech of this kind. The day of my calling is near, often desired by me, always dreaded. And now it is not mine, to desolate Christ's people, as if I were not to escape death; when most certainly I know, that I am to die. But you with me, what is certain to me, dissemble: and if anyone shall interrogate you, neither feign yourself to know this: because the groan of the people I cannot bear. Now therefore, as son of wisdom, know what to do, that for the grieving people you may favor with consolation; and asks to be anointed, but for me, according to the religion of orthodox faith, fulfill the anointing of the holy Oil: for I have it certain, that I ought not escape the trouble of this infirmity. Who not bearing the words of such a great man, when from the depth of his heart he drew a sigh; What, said the holy man, do you, afflicting my heart? I ask, rejoice over my joy, and only for the sake of this kind of grace groan, that in the sight of the Lord I may deserve to enter joyful.

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[75] Thus with the speeches finished, all things were finished which the Bishop ordered. The hour came therefore, going to move many groans, going to bedew many tears: and

that man of God, almost forgetting his infirmity, on account of the imminent joy, as if already approaching glory, ordered a hair-cloth to be spread on the ground for himself, and himself to be lifted upon it. and placed upon the hair-cloth he consoles his own, Which when it was done, with all growing rigid from grief of soul, even unto the pouring out of eyes flowing with tears; the holy Father, with bowels piously moved over them, gravely groaned; and whatever could be laughed at, for the sake of forgetting sorrow he bore to those hearing. Therefore smiling in mouth, weeping in heart, Behold, said he, when also did I lie upon such hard bedding? And with all weeping with moist face, and unwillingly in heart marveling, that even in such great trouble he could laugh; they understood all these things to happen, for the sake of moving consolation.

[76] But certain of those approaching him, said to him; and having professed that he has hope placed in God, Place your hope, Father, firmly in God, and presume of his immense goodness; certain, that he will not abandon you: for they thought him to be wavering on account of human infirmity, and therefore offered him words of salutary admonition. But he moved by words of this kind; What, said he, in all the days of my life have I done, if I have not done this? He himself knows, whether I hope in him, and if ever in another I have placed my hope, not in him. His work am I, he is my hope. What is pleasing to the Lord, let him work in his servant. And so with eyes turned to heaven, with the end imminent, now more painfully he said; Let your mercy, Lord, be upon us, as we have hoped in you. with great mourning of bystanders he expires. Then, not so much compelled by pain of flesh, as conscious of the imminent narrow passage; he himself reverently closed his own eyes, and composed his other limbs; and alone joyful, with all sad; alone secure, anxious before; dead to the world, at last restored to life, joyful, having left his carnal spoils, fell asleep, joyful in Angelic companions. Which seen all, as if then first groaning, Alas! Father, they say, to whom have you abandoned us? And again, On our part, they say, may the Lord render what he owes you: because there is not one among us all whom you have ever saddened. After therefore they satisfied the grief of heart with much wailing, at length they deliberated all that they would do with the holy body: and then with the bowels of piety deposited in the church of the same place, since indeed it was at the time of mid-summer (namely on III Ides of June) the body itself they placed on a bier, June 11 that it might be carried to Mainz, to be buried honorably.

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[77] But with the order here interrupted, before we depart from this place, let us pursue the benefits which the Lord works there through the merits of his holy Confessor. It was the sixth feria i, when that holy soul went forth holy from his body. feria 6, Which when on the same day [was] washed; the water, in which they were washing him, they poured to the root of a dry tree, which there was standing on the plain. They indeed, whom they had washed, did not attend; but presumed only a man of some goodness: but of what great estimation he was with God, the wonders make known, by which the dry tree continued to give salutary water. which on account of his merits divine benevolence works there. For on the same feria and at the same moment, when the water was poured to the roots of the very dry tree, every same sixth feria and at the same moment, from the dry wood, for the salvation of many, thanks be to God, most full waters flow. But let us return to the order.

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[78] Therefore ambitiously celebrating the obsequies of the funeral around the body of the man of God, having lifted at length with the bier, He is carried to Mainz for burial. and on horses above, they proceeded, carrying him with them to Mainz. Where when they had come, and miserable congregations, squalid in face and mournful in gesture, they had found coming to meet them; there arises on both sides clamor, weeping, and many wailings, so that the psalmody, and other things which were being sung, could scarcely be exhibited. For you would believe, each was bewailing a father, mother, brother, or some one most necessary to him: so with irremediable breath they did not cease to bedew with tears, wards and orphans, citizens and strangers, young and old, men and women. The voice of all was unanimous, Alas! alas! amiable Father. The Jews also, not only by Christians, but also by Jews bewailed. for whom no good things are of care, made to meet him, when they saw the bier of the venerable man, prostrate on the ground sprinkled their heads with dust, and said: Alas! alas! pious Father: alas! pious Father. And they added, If the soul of a Christian ever deserved rest, deservedly yours shall be able to rest. Such clamor and mourning has not been seen in our times: he is deposited at S. Martin's, no one consoled another, no one remembered to console: to each one certain, and proper trouble was that which he bewailed, much less had any one having another to console him. At length to the oratory of S. Martin they came: whereinto they entered, the body of the holy man in the middle k of the church before the holy Cross they deposited. Then providing after these things, lest perhaps the body should be wasted by some corruption, when they approached the casket more secretly, on this same matter with the leather-bindings l by which it was bound loosened in some part; not only incorrupt they found him, and sweet-smelling is found: but moreover fragrant with frankincense odors. So great a thing was held as nothing: because with many of his virtues unknown, they thought that odor to be of incense, which was kindled humanly.

[79] Therefore on the eleventh day m, after they led him around to all the oratories; after the sacrifices of solemn oblation, and the supplications of ecclesiastical intercession, at length they carried him to the place of deposition. Now my mind shudders, my heart wastes, words fail, the laments of the people which ought to be expressed. How livid their faces! how blood-stained their glances! how uncombed their hairs! how disordered their garments! I am silent on things to be bewailed, I suppress things to be groaned at; the funeral performed the miraculous odor is renewed. to more joyful things let me come, that I may bring forth what then there the divine benevolence did. With many weepings of the people therefore immolated, which the compassion he bore them brought forth, which came out of the mother's womb with him; when in the oratory of S. Martin before the Cross they placed him in the sepulcher; such odors, which would easily conquer all aromatic spices, they perceived; that in such great sweetness it was given to understand, that odor to have flowed from the pleasantness of paradise. He died more than septuagenarian: He rested therefore in the year of his age more than seventieth; by no means having experienced that labor, of which the Psalmist says, But if in their strengths eighty years, and beyond them their labor and pain: but in good old age and pleasant life, putting off the temporal, without delay he found eternal joy; Pont. yr. 21 in the year of his Episcopate the thrice seventh n, with the number of mystery full; but now he shines with signs and virtues, which through him are worked divinely. Ps. 89, 10

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[80] Few things about Bardo we have said, if we wish to confer our words with his deeds; He shines with miracles but who will compare Bardo with words? Therefore our infirmity does not so prevail, All things fit him, as much as his dignity merits: and therefore he will yield to our devotion, what we have said less fitting to his honor. This is Bardo, whom the hearing ear was blessing, and the seeing eye was bearing testimony to him, because he had freed the poor crying out, and the orphan whose helper there was not. Job 29. The blessing of him about to perish came upon him, and the heart of the widow he consoled. He was clothed with justice, and clothed himself, as with a garment and diadem, with his judgment. He was an eye to the blind, and a foot to the lame. He was father of the poor, and a cause which he did not know he most diligently investigated. He was wearing down the mills of the iniquitous, and from his teeth was taking away the prey. which Scripture in Job praises. His root was open beside the waters, and the dew shall remain in his harvest. His glory shall always be renewed, and his bow in his hand shall always be restored. Those who were hearing him, were waiting for his sentence, and intent were silent at his counsel: to his words they dared add nothing, and upon them his eloquence dripped: they were awaiting him as rain, and were opening their mouth as for a late shower. If he wished to go to them, he was sitting first; and when he sat as a King with the army standing around, yet he was the consoler of the grieving. He wept over him who was afflicted, and his soul had compassion on the poor. He did not scorn to undergo judgment with the subjected, he did not deny what they wished to the poor, and he did not make the eyes of the widow await. He did not eat his morsel alone, but the orphan always ate of it. He did not despise the passer-by, because he did not have clothing: but the sides of the poor blessed him, and from his garments they were warmed. Who speaks these things? Is it I? No; but the whole world. The earth speaks, the heaven speaks, God speaks in the many wonders which he works through him. Therefore his memory shall not depart, and his name shall be sought from generation to generation.

ANNOTATIONS BY D. P.

There are missing

Book 2 on the Miracles of S. Bardo

Book 3 on the Books written by him.