ON THE HOLY MARTYRS OF MAINZ: AUREUS OR
AURAEUS THE BISHOP, JUSTINA HIS SISTER THE VIRGIN, A MIXED MULTITUDE OF EACH SEX;
AND JUSTINUS THE DEACON.
IN THE YEAR 451
PRELIMINARY COMMENTARY.
Aureus the Bishop, Martyr at Mainz (S.)
Justina his Sister, Martyr at Mainz (S.)
Justinus the Deacon, Martyr at Mainz (S.)
Many other Martyrs at Mainz and Heiligenstadt (SS.) BHL Number: 0826
WITH D. P. AS AUTHOR.
§. I. On their cult at Mainz; and the time of their passion and Finding.
After it pleased the authorities to augment the number
of the Roman Provinces, originally established
under Augustus, for the more convenient
governance of the same; and Belgica, extending far
from the Seine and Marne up to the Rhine, Mainz, which [was the first Metropolis of Germania.] was divided in two, into
the First, which looked toward the East; and the Second, which looked
toward the West; of this latter the city of Reims, of the former the city of Trier
was the Metropolis. And the Second indeed,
as it was instituted so it remained, as long as the Empire
stood: the First, which retained throughout the use of the Teutonic or
Germanic language, was soon cut in three in such a way,
that whatever is watered by the river Moselle retained the name of First Belgica;
but on either side the parts cut off along the Rhine; the Southern indeed began to be called Germania First; the Northern, the Second; and this latter had Cologne,
the former Mainz (Maguntiacum or Maguntia),
as its Archiepiscopal seat. But all
three, and even the second Belgica itself, by the inundating
Huns under Attila in the year 451
having suffered a dire devastation, around the irruption of the Huns under Attila did not return to their ancient
splendor and the integrity of their Hierarchical state
sooner than the Frankish Empire was established in them: the last of all however,
Germania First, having moreover suffered much from the Slavs,
had almost returned to the ancient barbarism,
when St. Boniface, of whom we treated on the 5th of June,
under King Pippin, was constituted Archbishop of Mainz,
in the 8th century of Christ.
[2] Nevertheless there are numbered in a continuous Order
forty Bishops of Mainz, from St. Crescens,
who is thought to have been a disciple of the Apostle Paul, up
to the aforesaid St. Boniface: of whom twenty
are held [as] Saints, and among the first St. Aureus held also [as] a Martyr;
today his memory recurs and is celebrated,
inscribed everywhere in the copies of Usuard augmented for Germany.
The first, as far indeed as I know, to give the example for doing this
was Blessed Rabanus Maurus, the fifth Archbishop after St. Boniface: Aureus the Bishop,
the first, I say; for Bede and Ado, although cited
by Baronius in his Notes, in their genuine Martyrologies
did not mention him: but Rabanus,
adding Justina too in his, after the eulogy of Saints Ferreolus
and Ferrutio, Saints Cyricus and Julitta being passed over,
ends the day with these words: "And in the city
of Mainz, the passion of Saints Aureus the Bishop and Justina
his Sister, first by Rabanus. Ascribed to the Martyrology with Justina, who by the Huns laying waste
the aforesaid city were killed in the church."
[3] Of Usuard we have four parchment copies:
one brought from Utrecht, another in Alsace
written for the use of a certain Teutonic Commandery
in the year 1412; a third, bought at Lübeck by Henry
Ranzau the Knight in the year 1584,
so that it is at least a hundred years older,
written there or in the vicinity and given to us
in the College of Prague; a fourth in folio, in a large
and most elegant Teutonic character, as also another,
I know not whence sent to us; in all these with entirely the same
tenor, it is read thus: "At the city
of Mainz, the feast of the holy Martyrs Aureus the Bishop of the same
city, and of Justina his sister."
Rabanus's words Molanus transcribed in his Additions,
and other Martyrologies before him printed at Cologne
and augmented, with words here and there
truncated: but more fully the Basel one, printed
in the year 1583, in this manner: "At Mainz the passion
of the Holy Aureus and Justina his Sister and
of the other Martyrs, then with various copies of Usuard in Germany, who, holding a Synaxis (assembly),
assaulted by the Huns, who were plundering Germany, with a sudden
onset, were slaughtered in the church."
In the Margin is added A.D. 454. The Roman
Revisers, and at last with the Basel and Roman [Martyrology with Companions:] under Gregory XIII, transcribed the Basel one;
and so today to the aforesaid two,
who alone were anciently commemorated, has been added the rest
of the Sacred crowd of those present, and that by no means without reason,
since Sigehardus below in number 11 testifies that in the year
1175 and 1267, many of their bodies,
with certain indications of Martyrdom, were found.
But I add also Justinus the Deacon, together
with St. Aureus, as Patron of the people of Heiligenstadt. The very many
Usuard manuscripts which we saw throughout Italy and Gaul,
augmented for the use of various churches,
all are silent about them, except that one of the Conventuals
of Chambéry in Savoy, after the name
of St. Verolus the Confessor, has the name of St. Justina
the Virgin.
[4] Not so easily, as to the Martyrologies, could new
names be added to the Ecclesiastical Calendars;
these being wont to contain only those, the same to the Mainz Calendars alone for whom some Office
was to be made: but this without a special and proper
cause was not done. And so in the old
Breviaries of the neighboring churches all the calendars
are vacant on the 16th of the Kalends of July. In the Mainz ones alone, therefore,
the names of Saints Aureus and Justina offer themselves to us,
as to be festively celebrated with an ecclesiastical Office.
In those which we have printed in the year 1495
and 1507, festively inscribed in the 15th century. only it is said in the text; "of Aureus
and Justina solemnly," (to which is opposed the "Ferially,"
by which is performed the Office, which we now call
Simple) as of Martyrs in the Common
of the Saints; and only this proper Prayer is added:
"O God, who art glorified in the council of the holy
Martyrs Aureus and Justina, with a Prayer in the Breviary.
look upon the prayers of our humility, and of those whose
solemnities we celebrate, by their prayers
may we merit to be aided." There followed the printing of the year 1570,
from whose calendar these words are absent, "Festively,
Ferially"; but in the text it is sufficiently shown,
that the Office is to be performed festively; since are prescribed
three Nocturns, and at the first three proper Lessons, about
the Saints noted in the Calendar: which
then also moved the neighboring people of Worms, so that in
the calendar of the year 1576, to the name of Ferreolus were added
the names of Aureus and Justina; and in the Breviary
was prescribed an office of Martyrs of three
Lessons, namely the common, with this Prayer:
"O God, who grantest us to venerate the birthdays of thy holy
Martyrs Ferreolus, Aureus, and Justina;
grant us in eternal gladness to rejoice in
their fellowship."
[5] Latomus in Serarius, in his Notes to the Breviary
of Mainz, says, "St. Aureus is mentioned as having suffered Was he slain at Dalheim?
in a chapel near Dalheim, where still
an altar is shown reddened with martyric blood,
not without a miracle." This place is nearest
to those masonry structures built outside the city,
which, whether they are remains of aqueducts rather than of walls,
is disputed; and between that place
and the present-day city is placed the church of St. Aureus, formerly
of St. Hilary. Perhaps also there is shown there
still a Well, into which the corpse was cast by
the sacrilegious. But if at Heiligenstadt,
of which soon, that holy Bishop was killed,
the aforesaid things about the blood and the well must be referred to
his sister St. Justina, and her companions, and how [was he commonly called Auraeus?] Clerics and
Laymen of each sex; some of whom, making sacrifice at the altar,
or fleeing to it, could have besprinkled it with his own
blood. "For the rest I know not," says Latomus,
"how prettily we may say Auraeus, the middle syllable
lengthened." Serarius suspects that he was called Auraeus,
or Araeus, or Oraeus, by a Greek
name, namely from Αὖρα (Aura), a gentle Wind, Ἄρης (Ares)
Mars, or Ὄρος (Oros), Mountain. I think no reason
of usage need be sought; no more, than why
the Divine Helena, mother of Constantine the Great, at Trier,
where she had a palace, and elsewhere throughout each
Germany, and Gaul, is everywhere called,
with the penult likewise lengthened, Helena, Helene.
[6] That the reason of the name and the genuine pronunciation
remains uncertain, is less of an inconvenience;
than that the time of the Bishopric exercised by St. Aureus or
Auraeus is ambiguous; Which in the order of Bishops, as one who in the age of Charles IV the Emperor
was believed to have been the first Bishop of Mainz,
but by Serarius is numbered the twenty-fourth,
[and] by Sigehardus, according to the old (as he prefaces)
Catalogue of Bishops, is the sixth from St.
Crescens; but before the great Boniface,
Gotelo being excluded, the tenth, in the number of Bishops now received,
diminished below half. Of Crescens,
the disciple of St. Paul, and who were the first? I shall treat on the 27th of this
June; and I shall make it probable that the Bishop of Mainz (if there was any)
of that name is better distinguished from him.
Here I would say, that it seems no inept conjecture,
by which the Mainz Crescens and Crescentius
will be reckoned the same person; whom there succeeded
Marinus or Martinus, nothing better than that
one Crescens/Crescentius split into two; then Saints Ciriacus and Hilarius,
the prior titular of the church in Dalheim; from
thence some others, up to St. Maximus; and
again some, up to St. Aureus, the number and
order not yet ascertained.
[7] Sigehardus, about to narrate the death of St. Aureus, in Chapter
10 in our numbering; "At that time," he says, The year of the slaying badly noted [as 454,] "with Opilio and
Vincomalus as Consuls, after Theodosius
the Younger, Marcian in the East, Valentinian
in the West presided over the fasces of the Roman Empire,
and the highest and universal Bishop of the Roman Church
was held to be Pope Leo,
the first of this name; but it was
after the Incarnation of the Lord in these days the four hundred
fifty-fourth year":
And again, in Chapter 20 in our numbering and the last, he thus finishes the whole
writing: "For the rest, that thou mayest briefly, O Reader, find the time
of the passion of the Saints;
the holy Martyrs, Aureus and Justina
with their Companions, suffered, under Attila King of the Huns,
on the 16th of the Kalends of July, with Marcian and Valentinian
as Emperors, with Leo the first of this name presiding over the Apostolic
See, in the year after
the birth of the Virgin 454, with the son of the Virgin reigning forever,
the King of the Martyrs, our Lord
Jesus Christ, to whom, with God the Father, etc."
The same year is noted, as I said, in the margin of the Martyrology
of Basel, which being taken from Sigehardus
is even hence apparent.
[8] The Consuls indeed noted above, in more correct
fasti are noted in the preceding year, rather to be called 451. in which
year also Attila died: but the devastation inflicted by him
on the Belgic and Germanic provinces, altogether
pertains to the year 50 and 51 of that century. Hence
he passed into Gaul; and (notwithstanding the grave
slaughter of nearly two hundred thousand, which on the Catalaunian or rather Segalaunian
plains he suffered from Aëtius the Roman Commander,)
he passes into Italy
in the year 52; and at the command of Pope Leo
returning into Pannonia, there as I said he died
in the year 53. Therefore the chronology of Sigehardus must be corrected,
which Arians [were then at Mainz?] and the Passion of the Saints ascribed to the year
51 of the 5th century. But how at that time, or
even for many years preceding, in which
Aureus could have presided, the Arians could have prevailed
at Mainz so much as Sigehardus
presumes, imputing to them the exile of the Bishop,
I do not sufficiently see; and I much fear, lest, in
bringing them in to the slaying of St. Aureus, Trithemius alone
led the way, a writer of no great authority for ancient histories;
in the Life of St. Maximus, to be examined on the 18th of November,
asserting; that his predecessor
St. Lucius was killed by the Arians in the year 343,
and that he himself suffered very many things from the same.
§. II. On Goswin and Sigehardus the Monk writers of the Translation and miracles. The Passion written at Heiligenstadt.
[9] The Finding described in the year 1137 and a booklet of miracles, Molanus, in the Annotations to his Usuard,
augmented from the use of various Churches,
writes thus: "Of Auraeus (or rather Aureus) and Justina
treat briefly the Mainz Breviary and
Cochlaeus, in the Catalogue of the Bishops of Mainz,
which he subjoined to Walafrid. It is annotated
to the said Breviary, that there is said to be carried about
Adalbert the Bishop about the year 1137."
Someone added this by hand: for nothing such is in the Breviary
as printed: by the author Goswin, an eyewitness, [it is given from a Ms.] but that it is true the very
little work proves to us, which, long sought in vain at Mainz,
we found in the distinguished Passional of the Monastery of Bodeck
in the diocese of Paderborn, and transcribed by the hands
of those very Religious, by the care of the Reverend Lord Francis
Poppenschutz the Prior of the place, John
Kloppenborg, the diligent continuator of the Paderborn history after
Schaten's death, sent [it]. Sigehardus
the Monk of St. Alban, below in the Analecta
number 8, names Goswin the Monk as Author,
without doubt from a certain tradition among his own
brethren of St. Alban. But he himself divides it
into three books, professing at the beginning of book 1 his purpose
to report only some marvels;
nor others; than what he saw with his eyes, and learned
by the certain relation of great persons.
But there is prefixed a Dedicatory Epistle of Werner
the Abbot, by whose command the matter had been written, to Adelbert
the Archbishop of the holy See of Mainz.
[10] Whether the Saints [were slain by the Huns, or by the Arians, is doubted;] In that work (which it pleased most to call a booklet)
nothing about the life or martyrdom
of the Saints is contained; because perhaps Goswin judged that nothing about it could be said certainly enough;
or because the opinions of the Religious differed, some with Rabanus
holding, that death was inflicted on both by the Huns,
while others believed it more probable that the slaying [was] perpetrated amid
the Sacred rites by the Arians, which afterward, about the year
1298, the often-named
Sigehardus wrote. The people of Heiligenstadt, in the Passion of the holy
Aureus and Justinus, not Justina, to be given below,
from the parchment codex of that very place, not
only hold that they were martyred by the Huns, but
at their own place, in that very spot, where Dagobert
King of the Franks found their bodies and founded a city,
in their honor named Heyligen-stat, likewise, whether at Mainz or at Heiligenstadt that
is the city of the Saints or Hagiopolis. And this becomes
probable even from Goswin himself,
when in number 23 he mentions a Wax-candle in the first revelation
described by him, kindled from heaven in glory, which
the devotion of the whole people and of the Monks had brought
from Heiligenstadt; certainly as to their then also
Patrons, and whose bodies they had formerly possessed,
if not even then in good part possessed,
concerning which below. Meanwhile I seemed to myself to have cause enough,
for distinguishing St. Justinus from St. Justina,
without fear lest the former be substituted here for the latter, since
the Archbishops of Mainz acknowledge him as such:
Aribo about the year 1021, Gerlach
in the year 1363, and Berthold in the year 1499.
Sigehardus indeed mentions some St. Justinus,
whose body too is at St. Alban's; but
[as] a Confessor and transmitted thither from Heistettin (Heiligenstadt):
but of the claim of the people of Heiligenstadt for the body
of St. Aureus he does not even make mention; much less
of a Legend written among them and accustomed to be recited among the sacred rites:
which indeed I would not dare to affirm
to have existed already then; but rather fabricated some time after
from popular tradition, and not without errors:
which being for the present passed over, I pass to the monk of St. Alban,
Sigehardus.
[11] Who under the year 1298 wrote, Sigehardus, Serarius, book 2 chapter 17, about to treat of St. Aureus;
"In the manuscripts," he says, "which
I use, in two is described the Martyrdom of this Saint
most copiously, so that it contains Lessons, or
(as the one of them calls them) Chapters,
60, besides two Prefaces, of which the former
is to the Abbot of St. Alban Conrad, and the whole
College of his Brethren; the other,
to the Reader. The former begins, 'To the recruits of the spiritual
warfare'; but this, 'With the Prophet exhorting [us] to praise God
in the Saints'; the History itself, 'Consubstantial
with the Father.' The Author was in the same monastery of St. Alban
40. There namely he names him Sigeard or Sighard;
but because sometimes by the single letter S [he] is indicated,
was writing, Sigebartus: but he wrote
under the year 1298." He then adds that
many things about the births of Mainz and other similar things,
of little approved faith, are inserted: wherefore,
these omitted, Serarius wished the Reader to be content
with those things which in the Mainz Breviary,
as more briefly, so more certainly to report he himself judges.
[12] in our transcript counting 20 chapters, That work, from a Ms. copy of the Charterhouse
of Cologne, not ancient, for the use of Bollandus
John Gamans transcribed in the year 1638,
under this title; "Here begins the Life and Passion of St.
Auraeus, glorious man, formerly Bishop of the holy See
of Mainz, and of St. Justina the Virgin
his Sister. And in this Passion is contained
also, in great part, the old History
of the first constitution or building
of the city of Mainz; many things here to be cut away he adds, about the city itself. but also of its destruction and
rebuilding and translation, and
of many deeds done long before, as
will be clear in the course." But this transcript of ours
is divided only into 20 Chapters (so that I altogether
suspect it must be ascribed to the erring pen of Serarius,
that he seems to have counted 60); but the name
of the Author neither wholly nor by the initial letter
appears anywhere; but a space for writing it
is left vacant once and again. Yet his
age he sufficiently indicates to those requiring it,
when in the Epistle he professes to proceed, from the books
of the Chronicles of Godfrey of Viterbo, and
of Martin the recent writer of the times, according to
their most true reckoning and computation:
for Martin the Pole carried his Chronicle
up to John Pope XXI and
died in the year 1259. But Sigehardus
narrates the second Finding, as done in his own time, in the year
1297.
[13] That the Breviary sets forth the History of St. Auraeus more briefly
than the Author here, the thing itself speaks;
that it does so also more truly, The rest, as regards substance, collected, are held in the Breviary, as Serarius prefaces,
I would only admit so far, as there are omitted
very many digressions already indicated, by which much
husk of error and fabulosity I recognize to be sprinkled in.
For as concerns St. Auraeus himself and his Sister;
that is reported, though with a longer winding of words,
in such a way, that it appears the collector of the Breviary
had nothing else before his eyes than Sigehardus's
book. Accordingly whatever in the Breviary is
of history (of truth, I would not dare to say) beyond that
which in his Martyrology Rabanus in few words
prescribed, that all flowed from Sigehardus's pen;
so that not undeservedly Serarius in the aforecited book 1
chapter 4 said that they are his refuse, from which
nevertheless something of gold can be collected by those not most unskilled.
This the Author of those Lessons attempted to do,
which, composed about the year 1570, the aforepraised Breviary
of the Church of Mainz exhibits, and which here to transcribe
will not be burdensome. "I. At what time the frequent
incursions of the Huns infested the Rhenish provinces,
and the Arian perfidy miserably disturbed
all the Churches of Christ;
it befell among others Blessed Auraeus, Bishop of the Mainz
See, most celebrated for doctrine and sanctity,
to be driven from his own Pontifical Seat
and city: distributed into Lessons, whom into exile
followed his Sister Justina, a sacred Virgin,
together with certain other orthodox
men. But after, by the incursions of the barbarians
and infidels, the whole city was overthrown;
at last the Bishop, having returned, and gathering his dispersed
sheep, began diligently to discharge all the duties of a good Pastor.
[14] II. Since this was, to the Arians, from their inveterate
hatred against the Catholic faith, exceedingly
grievous; having gained an opportunity, the Bishop,
making the sacred rites at the altar, most cruelly with his Sister
they slaughter, and into a neighboring well
cast headlong. In which when for very many years
they had lain buried under the rubble, by Riculf the Archbishop,
who presided over the Church in the reign of Charlemagne,
they were honorably translated into the monastery of Saint Alban,
which he had most splendidly built. III. where there is mention of bodies long incorrupt: In that place too,
when the coffins of the Martyrs were unknown to posterity;
it happened that the pavements of the monastery, worn by age,
were renovated; where among other things
the bodies also of the Blessed Auraeus and Justina,
…were found … which immediately
God illustrated with such great miracles of the Martyrs, and in subsequent
times honored with so innumerable benefits of cures and healings
toward the human race,
through their holy Relics;
that not undeservedly the Church of Mainz more religiously venerates such
great Patrons, and intercessors with God." Thus far the Breviary,
following the relation of Sigehardus, adding something also
about the bodies of Saints Auraeus and Justina,
as if they had been found thus, as if common nature
had had plainly no right in them; which
neither Sigehardus; nor Goswin whom he transcribed
asserted; nor does it appear at all credible, for many
causes: wherefore I expunged it and… noted [it].
[15] Sigehardus himself, moreover, that he invented nothing of his own,
can be presumed, because in the Epistle to Conrad
the Abbot he thus prefaces: "Of the Saints'
stock or homeland, in what place or of what parents
they were begotten, if it be asked why the pen
does not explain; I answer that the intention of the writer
in this stands, and they are written in good faith, namely that he pursue only true
and known things, not uncertain and doubtful ones:
for of this, by diligent inquiry indeed
and much solicitude having investigated, nothing
I confess to have found either committed to writing,
or to memory (as is wont) of posterity,
transmitted by the tradition of the ancients.
For although it can be doubtful to none, that of such
eminent Martyrs the origin, life,
passion or deeds were written down for the memory of those to come;
yet by fortuitous chances it could happen
that these were either suppressed by the machination of heretics
of that same time, or on account of the length
of time not diligently handed down, or consumed by the ancient
destruction of the City, or certainly by long oblivion
deleted, or (if it may be said) by the sloth of the ancients
not cared for.
[16] And if anyone ask, what intention of mind impelled my soul
to writing; I answer! the miracles wrought at the finding being omitted,
I, seeing the church of St. Alban, nay
the very mistress of cities, Mainz, dedicated with the blood
of Saints Auraeus and Justina the Virgin,
decorated by their pledges and sustained by their
patronage; and the wonderful miracles being left aside,
which through them the Maker of things deigned
to work; my soul grievously bore,
that such great Martyrs, especially the singular Patrons of our church,
were praised by no special veneration of song;
and the knowledge of their passion
utterly abolished from the memory of men:
and therefore I presumed, though insufficient, and gave
to the labor a slender vein of talent; that
the memory of so excellent a passion, at least in
part, might be with you, and pass to posterity;
and their glorious solemnity might not lack
the due gift of praise. Wherefore I compiled the history of their
Passion: but in the Antiphons
and Responsories, I wove a song of harmonic
sweetness." These things separately
described, for the use of the choir in prose and rhythm. with the Notes which they call, in the Antiphonary,
whether they have been preserved hitherto, it is of no great concern to scrutinize. The History from the Passional of the church of Saint
Alban (as they called it) was read
on the day of the festivity and through the Octave; until
the tedium of the more prolix reading persuaded, those great
volumes being set aside, to form Breviaries of the Histories of the Saints;
which were then inserted into those books of the divine Office through the whole year,
which we now use.
[17] The same done at Heiligenstadt, What for the people of St. Alban, at Mainz,
Sigehardus [did]; at Heiligenstadt, I know not
who else had done, long before the new Choir was built there,
and so before the year 1278.
And he had written a legend in many things very diverse
from that which afterward Sigehardus published, about the passion of the Saints
Aureus and Justinus, and their bodily
presence there. There too was composed
(it is uncertain when) an old Office in Antiphons,
Hymns, Versicles, Responsories, a Sequence,
and Lessons, in which manner it even
now is found there, after a certain most ancient
Gradual, distinguished by a Rubric. All these things
are even now used there, except the Lessons,
which now for greater convenience they prefer to take from
the printed Breviary of the people of Mainz. The whole matter, as he found it,
so John Knackrich described in the year 1693,
then Rector of our College there;
who left nothing omitted which could be drawn out
from the monuments of letters preserved there
to instruct us for confirming the cause of his people of Heiligenstadt.
[18] whence the received Legend is here given: Among those things first seems to have been composed a Legend
of some sort; from this then taken words,
dispersed through the Antiphons, Responsories, etc., but
so graceless, that to read them without song would seem altogether unpleasant: wherefore, since these contain nothing
which is not read more clearly in the Legend,
it pleases to exhibit this one alone; but not without some
censure. For the passion of Saints Aureus and Justinus,
and the very first finding of the bodies, made
in the 7th century, it involves with such circumstances;
which would make the whole matter seem fabulous, then the booklet of Miracles wrought at Mainz. unless
from elsewhere it became probable, that the Saints near Heiligenstadt
were slain, not at Mainz. Under this
precaution, in the first place I shall give the Legend of the people of Heiligenstadt,
separated from the rest of the Office; then
Goswin's booklet about the finding and miracles of Saints Aureus and Justina
in the church of St. Alban
in the year 1137; and finally the Analecta,
first indeed from Sigehardus, pertaining to Mainz;
and finally the Analecta. then from the monuments of the people of Heiligenstadt.
§. III. The cause of the people of Heiligenstadt for Saints Aureus the Bishop and Justinus the Subdeacon being slain
and buried among them, discussed through probable conjectures.
[19] Eisfeldia or Eichsfeldia, a little region, situated on the
Borders of Hesse and Thuringia, was long
before St. Boniface brought back to the faith of Christ; Heiligenstadt with a church
and today, after a varied fortune under various Lords,
belongs to the right of the Archbishops of Mainz,
rather often either sold or pledged to them.
Its capital is reckoned Heiligenstadt, that is, Hagiopolis,
long before the times of St. Boniface, under
the Frankish King Dagobert, it is believed to have received that name,
when he had been cleansed from leprosy (as they say)
in that place, where lay buried certain
bodies of Saints, whose tomb he himself
elevating, enclosed in a church built above; those Saints
there are called Aureus and Justinus, and they are
even now the chief patrons of that city: first from Saints Aureus and Justinus
whence are found letters of the Senate in the year 1383
in the German language ordaining that the day
of Saints Aureus and Justinus our chief
patrons be more solemnly and perpetually celebrated to the honor of God, etc., and there are assigned
for that end two silver Marks to be given by the
townsmen of Heiligenstadt on that day,
although however the same church, restored under
the Archbishop of Mainz Rabanus, passed into the title
of St. Martin, which the Seal of the chapter of canons there
then perhaps first instituted also exhibits; then named from St. Martin
yet there is preserved to this day a bronze Seal
of the Provost of the year 1536 and another of 1591,
in which are represented the images of the aforesaid Saints
with circumferential letters sufficiently
legible, and such is thought to have always been
in use by the Provosts. In the same city our Society has
from whose Rector about the year 1693, the Reverend Father John
Knackrich, we received the office indicated
in number 17.
[20] The place comprises within its walls only eighty-two
acres, but buildings not much
more than six hundred, it seems to have been founded by Dagobert of Austrasia yet it is endowed with many privileges as a
free city, distant to the East-North-East, from
its Metropolis, with which it contends about the prior possession of the Saints
themselves, by at least fifty hour-leagues; concerning which, treating from the topography of Matthew Merian, our Henschen, in
the Diatribe on the three Dagoberts Kings of the Franks,
book 2 chapter 2, judges it probable, that
the second of this name, and grandson of the first through St.
Sigebert King of the Austrasians, when from Ireland,
whither he had been thrust, he returned, began to reign there,
having a neighboring castle there, called Altenburg
or Old-Borough, whence advancing little by little,
stronger in forces, first Alsace and the other
Cisrhenane provinces, and finally the whole
of Austrasia he recovered, after the year 661. from the year 661 up to
80 a not unhappy King; happier even in the sanctity
of his life, if he himself is the one who at Stenay (Satanacum) as a Martyr
is venerated, just as in his later revised
Diatribe my aforepraised Master judged.
To the tradition of the people of Heiligenstadt favors the old custom
of the Canons, solemnly proceeding about the feast of St. Mary
to the mountain, on which the ruins and walls of the Dagobertine
castle are shown:
and that Thuringia, to which Eichsfeldia is known formerly
to have belonged, obeyed St. Sigebert, sometimes
also vindicated by arms against Radulph the duke rebelling against him.
[21] rather than by his grandfather Dagobert I; The people of Heiligenstadt, as that Dagobert
of Henschen, buried by an ungrateful oblivion of more than a thousand years
among the Historians, always were ignorant of him:
so to his grandfather, Dagobert the first,
they refer their origin: for the third,
if he did not die a boy and without children,
yet never touched Thuringia. But this region, ever since
the time of the first Kings of France, friendly to that people,
received Childeric I, hated by his own, as a fugitive,
and for eight years nourished [him] with Basinus the King,
until he himself returned into his own kingdom, as
St. Gregory of Tours narrates. The same Thuringia
Clovis attacked in war, and made tributary to himself;
and by Clothar subdued, Thuringia gave him St. Radegund as a captive,
soon to be his wife. That Dagobert
the first too, when he was still King of Austrasia alone,
we know stayed sometime at Mainz, but that he passed
into Eichsfeldia, at least in such a way that he had a fixed seat
there, a city of his name being founded there
and the Altenburg citadel near Heiligenstadt,
no reason compels [us] to presume; and so a juster
presumption stands for Dagobert II, who longer
stayed there and stably, until by the death
of his cousin Childeric he was received into peaceful possession of the rest
of Austrasia, [and] migrated to Metz the old royal seat of Austrasia.
If however anyone should wish to contend for
Dagobert the First, that he was the finder
of the bodies of the Saints, or at least the founder of the aforesaid
citadel, who however could also have been in Eichsfeldia I would not wish with him the saw of disputation
to draw back and forth; because I know that very many deeds of the same
Dagobert as well as of other old Kings of the Franks
throughout Thuringia were passed over in the Annals
of the nation, of which not a few indications are held
from the monuments or traditions of the places themselves,
but for the most part confused as to the times on account of
the synonymy of several persons. The Legend indeed names no
King, yet of an ancient tradition about Dagobert
1499, ordering, with the doors opened and the bells
rung after the feasts of Christ and of the Saints,
the anniversary to be celebrated of the most glorious once
Prince Dagobert, the renowned King of the Franks,
founder of the Collegiate church of St. Martin
of Heiligenstadt; if however this title is so ancient,
and no other preceded it, taken from Saints Aureus
and Justinus, still the chief Patrons there.
[22] But it is not unlike the truth, even if
the writers of Mainz and the Monks of St. Alban themselves
always were ignorant of it, or pretended to be ignorant,
that St. Aureus with his Subdeacon Justinus
was absent from Mainz, occupied in preaching the Gospel in
Eichsfeldia; the bodies of Saints Aureus and Justinus being found there; when the Huns, invading Mainz,
afflicted with Martyrdom his sister Justina the Virgin,
in the mixed slaying of his fellow-citizens gathered in the church,
who was afterward honored there in a peculiar coffin by those who, a little
after gathered from the dispersion, buried all the slain together
on the Mount of Martyrs, now the Mount of St. Alban, there
where under his name a church was built in the year 805;
but the Huns themselves, in the same impetus of devastation,
snatched like a torrent into Eisfeldia, and there
finding St. Aureus with Justinus, alike killed them,
perhaps in the same manner in which they slaughtered St. Nicasius of Reims and
other holy Bishops elsewhere who, the wolves rushing in, went out to meet them
for their flock. of one of whom a part may have been brought back to Mainz, Finally it is not
incredible that Dagobert, the finder of the Sacred Bodies,
transmitted one of them or a part of it
to Mainz as to his own proper See: or
that Aribo the Archbishop, who in the year 915
brought thither the bodies of the first 10 Bishops of Mainz, and joined to the body of his sister St. Justina,
received some part of the body of St. Aureus
from Heiligenstadt, and built him a proper
tomb; between which and the tomb of his sister
Justina he placed the larger chest of the ten Bishops,
just as all three chests in the year 1137
were found, under the old pavement, as
in number 17 Sigehardus explains.
[23] But these things being posited, there is left equally to both the people of Heiligenstadt
and the people of St. Alban
St. Auraeus, although the people of Mainz think otherwise. never to the former so brought
whole, that of his presence they could not still
boast; and the Archbishops of Mainz themselves could grant it to them,
especially having still the whole of St. Justinus,
just as the people of St. Alban had Justina;
who too is often named alone, as
chief in the veneration of the citizens, on account of her sepulcher
held by them before they received Aureus,
so as I said. Sigehardus indeed contradicts what has been said,
inasmuch as in number 3 he says that St. Aureus himself too
was first buried on the Mount of Martyrs with his sister. But he could
have written this, ignorant of the other burial, from his own conjecture; just as,
from his own or another's opinion, from the Huns to the Arians
he transferred the slaying of the Saints, against the assertion of so much
his senior and the same Archbishop Rabanus;
which is to be pardoned to the Author writing after such great
changes of affairs, with all the ancient monuments
lost.
[24] The Relics of St. Justinus whether at Eichstätt Distant from Heiligenstadt by only one summer's
day's journey is the Abbey of Hertzfeld, whence in the year
1623 to the church of Eichstätt of our Society
were brought the Relics of St. Justinus the Martyr,
[as] I said on the 13th of April, where I treated of St. Justinus
the Philosopher, number 21; hence a not inept suspicion
the aforenamed Rector of Heiligenstadt raises,
that those very relics were translated from Heiligenstadt to Hertzfeld,
through the Abbot of that place. Whether also at Corbey
The same too may have done at Corbey in Saxony the Abbot
Wichbald, and received of the Relics of St. Justinus,
that which his successor Bodo afterward, and thence at Prague? in the year 1375
sent to Charles IV the Emperor, by a letter, which
the Dean of Prague recites in his Phosphorus page 476,
professing to hope for help from Charles against
the violence of [his] oppressors, "through the most Sacred Relics
of St. Justinus the glorious Martyr and Blessed Sophia
the venerable Virgin, which to your Excellency,"
he says, "we send, and profess as true with our pure
consciences." Nor are we moved away from this
conjecture, because the same Abbot consequently
says, that "Louis of pious memory
the Emperor studiously constructed that monastery in honor of the holy
Martyrs Stephen, Vitus, and Justinus."
As if already then the Relics of all three had been brought
there: for it is established from the founder's
own letters that the monastery was erected in honor of St. Stephen alone,
to which however soon was added
the Patronage of St. Vitus, his body brought from Rome
as was said on the 15th of this month: but as the Abbey
from then first began to be called the Abbey of Saints Stephen and Vitus,
so the third Patron, of whom no older writing
makes mention, could have been added much later to the two former,
to which the Abbot Bodo did not advert,
since now two centuries had passed.
THE OLD LEGEND
In an old Parchment Ms. of Heiligenstadt, arranged for the use of the Matins Office.
Aureus the Bishop, Martyr at Mainz (S.)
Justina his Sister, Martyr at Mainz (S.)
Justinus the Deacon, Martyr at Mainz (S.)
Many other Martyrs at Mainz and Heiligenstadt (SS.) BHL Number: 0823, 0824
FROM A MS.
CHAPTER I.
The Passion adorned rather freely.
[1] Desiring to explain the origin and life of St. Aureus,
as I have known [it], and learned from others,
and received a from divine revelation;
I desire all the devout in Christ to know, Well instructed from boyhood,
that they will find his true origin and life
in what follows. Aureus, noble by lineage,
the only b son of his parents, from infancy
imbued with the studies of letters, and wondrously
intent on the works of virtues: who when he had completed
the times of his adolescence and had been bereaved of both parents,
and had attended to the Lord's saying, and bereaved of his parents, distributes his goods, "Unless one renounces
all that he possesses, he shall not partake of a part of my kingdom";
distributed all the substance, left
by his parents, to pious c uses,
the middle part to the building of churches,
and the rest to the consolations of the poor.
[2] His house and goods distributed, and all
these renounced, he gave himself wholly to God,
and withdrew to the parts of the Rhine, and he retires to the desert. seeking
the densities of the woods and the caverns of the mountains:
which being found, and existing according to the beginning
of his will, he gave thanks to God,
and there he retired, and led the eremitical life
he suffered some diabolical temptations:
to all of which, protected by the mercy of God,
he resisted, and remained in prayers day and night.
[3] But at a certain time, when he had entreated God
with prayers, and had given himself to sleep:
an Angel of the Lord appeared to him saying to him: Bidden by an Angel to go to Mainz,
'Aureus, friend of God, rise and into the city
which is called Mainz go, where the word
of the Lord thou mayest pronounce: what thou shalt obtain from it
in the future thou shalt perceive.' These things said by
him, the Angel departed: Who rose, and
according to the Angelic admonition did: he went to
the city, proceeded to a certain devout
and humble man, with whom he passed the night
and illumined him manifoldly with divine colloquies.
[4] The next day approaching, that host rose,
and called together all his household;
to whom with great joy he said: 'Thanks
to God to the full we are not sufficient to render; he profits the citizens by word and example:
that, moved by his mercy, he has
sent us a man, having an Angelic life and virtue;
by the mediation of whose grace we
can be saved and the whole land.' With whom
blessed Aureus stayed for some time; and
them and all flocking to him, he taught many
good things, affording eternal life;
and many from various languors, with the Lord granting [it],
he mercifully freed: who,
known to all, bidding farewell to all, returned to the place whence he had come.
[5] Not after much time the Bishop e of the said city died,
whom buried as was fitting,
and with all the people thinking about another
Bishop, they all came together into one: their Bishop having then died and
in the election, since they could not become concordant,
the elders and more devout of the city
determined, that those should elect f for all,
who had assembled over the election, and here
and there having had diverse discussions had deliberated; and all
were agreeing in this and together with one
voice were saying: 'If Aureus can be found and had,
who lately had been here, a successor is elected;
none would be more useful than he.' So among themselves they chose two,
to whom with the highest diligence they committed,
that they, in a more diligent manner, as two could, should seek
him, and he being found, with prayers
and supplications hold him to this, that he should
take upon himself the care of the Bishopric.
[6] To whom for the investigation of holy Aureus,
as in their commission they had received, going, with
when here and there they had crossed woods, and him
had not found; at last the dogs found him in a certain
cave, and betrayed him by their barking;
so the said Commissioners proceeded to g him;
and falling to the ground before him, and being sought and found, he is persuaded to admit the burden.
they entreated him with diverse prayers
that with them he would deign to go to the city; and
of the whole people, with the Bishopric vacant, to do
the will, of those who with unanimous voice would demand him
as Bishop, and as provider of the whole land
and Lord. h At last bent by their
diverse prayers and supplications,
going with them, with such great solemnity and
joy he was received by all, as ever any
Bishop. He too, conquered
by the prayer of the People, taking upon himself the governance of the Bishopric and at
the prayers of all; feeling the Angelic saying then
to be fulfilled in himself, with great honor for several years presided over
his church, and acquired much
people for God by his words, prodigies, and examples.
[7] With the Church of God growing in the time of blessed Aureus,
and increasing in all things, to the King and tyrant of the Huns
but the Great King of the Huns k at the same
time reigning, and destroying that Church with all
his might, blessed Aureus was betrayed,
that he was a man wholly Catholic in faith.
Wherefore the King, inflamed with savagery and fury against him,
beginning to go round the lands with great apparatus,
destroying all believing in Christ
with most savage punishments; brought with Justinus the Deacon when to blessed
Aureus he had come, and he with
Justinus the Deacon his minister, seized, had been presented
to him; on the morrow he ordered them to be shut up in prison,
and held under great guard;
until with his [men] he should consider, what with
them he should do.
[8] The silence of the night coming on, with Aureus and
Justinus sitting in prison, he intrepidly preaches Christ to him; an Angel of the Lord
appeared, comforting them said; 'Tomorrow
when in the sight of the King you appear,
what you may speak think not: for in that
hour it shall be given you what you ought to speak.'
They being presented to the King, and they to sacrifice
they answered the King, and with bold voice said:
'There is no other God, except our Lord
Jesus Christ'; beginning to speak to him of the Incarnation
of Jesus Christ and of its causes;
then of the Nativity, Passion, Resurrection,
and Ascension. These said and others,
they held the King until the dinner hour and recited many things
to him about the Catholic faith. The King,
wearied, wishing to recline, said to them, 'These
superstitious words leave off.' And to ten
of his servants he said: 'Approach, and
reserve them well for me for punishment.'
[9] But the King reclining, and having great
delights, the Guards led away Aureus and Justinus,
and delivered to prison, and said to them, 'Depart:
for we feel that all your words, which
you said to the King about Christ, are true: take to flight,
and go in peace: for the King we so much do not
fear, that we should wish to recede from your sayings.
We believe that your sayings have truth, and that every saying about our Idols
induces falsity.' Soon the saints comforted them
in this, he is freed and dismissed by the guards: and with immense joy
were saying: 'In this we do not doubt, that
now with you is our Lord Jesus Christ:
and him, if in faith of this kind you persevere,
who is the true God, face to face
you shall see.' So the Guards firmly stood in this
purpose, and to the King's court
returned: but the Saints withdrew, and
as God disposed for them, did.
[10] After the King reclined, he ordered Aureus and
Justinus to be presented to him; whom therefore he orders to be killed, immediately the ministers
running to the Guards, announcing the King's command
to them, the Guards went to the King,
and intrepidly said to him: 'The men committed to our
custody we made to depart, because
we knew them to be just; and therefore together
with them we have become servants of Jesus Christ,
because he is the true God, which in truth cannot
be denied.' Then the King for a long
hour from excessive fury could not speak.
At last with great vehemence and a loud voice
he said to his [men]: 'These insane and delirious ones quickly take away,
beat with clubs, and slay with the sword:
so ordering that they appear to no one of men
living.' Who fulfilled the King's command
and beheaded them for the name of Jesus Christ.
[11] The King thinking about these things which had happened,
and not knowing what he should do;
called to himself his Prefect, one is sent to investigate the fugitives. a tyrannical man
and full of all savagery, saying
to him: 'Choose for thyself men suitably fitting
and obedient to thy commands; and pursue
the magi who deceived us, and the whole
land by their deceits to a malicious sect
led: and rest not day and night,
until thou find them: and them being found,
to sacrificing to our Gods compel them
with dire punishments. But if they refuse,
and in their sect persevere, them
with diverse tortures thou shalt punish, and with the most shameful death
which thou canst devise condemn them;
that to others they may give an example, lest they presume to do
such things: and return not to me,
unless thou shalt have totally fulfilled a command of this kind.'
[12] The Prefect did what the King ordered:
and took to himself a great household, He, having seized them at Rustenfeld, going
from city to city, from village to village;
and always for two, clad in such
garments, asked, and this for five
days continued, and yet profited nothing.
At last he proceeded to a certain noble,
having upon m Rustenveld a decent dwelling,
with whom he passed the night;
who, being asked by him about the aforesaid, said:
'Today two came to my allod (estate) Rustenveld,
who were clad similarly;
whether they are those about whom you ask, I know not.'
The Prefect said, 'This I wish to investigate'; and
immediately went down to the Allod, and found them there.
Soon he led them captive with himself
to the lodging, and delivered them through the night to his servants
to be guarded.
[13] But the next day to Aureus and Justinus the Prefect
said: 'The King has commanded me, under peril of my body,
in vain he persuades [them to venerate the idols.] that I should investigate from you whether to our gods you are willing to sacrifice, and
to lay aside your erroneous sect about Christ:
and if you do this, you ought to be great in the Court
of the King: but if you are unwilling to do it,
that I ought to condemn you with the most grievous
torments. Now immediately choose what
you wish to do.' Who answered him: 'Your
gods are deaf and dumb, able by themselves to do nothing,
but accomplishing all things by demoniacal operation:
therefore we wish to have no communion
with them, neither by sacrifices nor by prayers;
but our Lord Jesus Christ we wish to serve, who has power
to destroy and save the souls of men.'
[14] Therefore he is shod by him with razors, The Prefect, seeing that Aureus and Justinus
could not be bent merely by words to sacrifice
to the Gods, and to renounce Christ; devised a great
torment; by which to compel them
to do this he wished. Four
great shoes he procured to be made, into which
he ordered most sharp n razors to be inserted, thinking that they would so abhor
this torment, that
from Christ they should recede. So the shoes
he set before them and, ordering them to put them on, said:
'These Shoes put on, and in them walk;
or to our gods as to true gods sacrifice.'
Soon they, in the name of Jesus Christ putting on the shoes,
in them walking upon the razors,
went through a long way, and without any
injury remained.
[15] The Prefect, his torment, which he had devised,
profiting nothing, and he intimately
grieving at this, conceived another punishment,
to be inflicted on Aureus and Justinus. He had
prepared two iron helmets o of extended plates
of iron fabricated crosswise in the manner of a gridiron:
they are tortured with fiery helmets, which he ordered to be put
into the fire, and beyond measure to be kindled with the heat of the fire:
which wondrously kindled he said to them: 'By the heat
of these helmets you must perish, unless
to Christ your Lord you renounce.' Who, intrepid,
answered the Prefect and said:
'From Christ we will not recede, because for his name
we are ready to die; who for our salvation
underwent death hung on the cross.'
Then the burning helmets upon them he placed and
with a hammer made them to be struck upon the Saints: but they
remained unharmed, and the helmets extinguished
fell to the ground.
[16] The Prefect, moved by the aforesaid
and exceedingly disturbed, had before his eyes
what the King had commanded him: and they are exposed to the beasts through the night. To Aureus and Justinus
he said: 'It is nothing that you do, that you so
exercise magic arts, since by them you think
to escape death: know that by them you
incur death: do you not know that here all around
are Woods and all deserted places,
in which are fierce beasts knowing to spare
no one: of whom you shall be the food, unless
you acquiesce in me in things often repeated to you.'
Who answered, 'Magic arts we know not,
but the grace of our Lord Jesus Christ through
all things operates in us, whose servants we are:
and therefore thy torments we do not fear.'
[17] The Prefect said, 'Your temerity makes you
perish.' Then he led them to a wood,
where it seemed to him to be a horrible place, and
had them there fastened p to two trees, with
chains and fetters by smiths, placing
two guards upon a tree: who should watch
through the whole night, that they might see the destruction of them,
guards being set to observe; and recite this to him in the morning.
But the night coming on, the Saints
signed themselves with the sign of the holy Cross. Then
infinite beasts of diverse kinds came together before them,
lying peacefully among themselves and with them,
moving altogether no insolences.
Two great wax candles also, in a wondrous manner
formed and adorned, before them all night burning
stood. All these things the Guards sitting in
the tree saw.
[18] The Prefect rising very early, how
it had befallen Aureus and Justinus, but when thus too they had been preserved, desiring to know
with his whole heart; when he came to them,
all the beasts which had been there, in a mild manner
he beheld depart; and much was he amazed,
that none of them was harmed by them. Then
he called together all those existing with him, and with moved
mind said: 'By Hercules! if I
should consent, these by their Jesus would delude me
unto infinity. I advise that they be quickly
beheaded, and that to our Lord
the King we return. I should grieve that
the lord King himself should know, that for so long a time
by them I have been deluded: this with him
I would never recover.' Therefore to impose
an end I wish'; in this all with him agreed
and said, 'let these things be done.'
[19] The Prefect ordering Aureus and Justinus to be loosed from the iron
bonds, and the smith at his command
doing this; they are beheaded: he set up one servant,
who prepared his sword, to behead them.
Then they asked to be granted them, that
they might adore their lord Jesus Christ.
This was granted them. They said; 'We ask,
Lord Jesus Christ, that we come to thee,
and that every man, who to us every day
shall show honor in thy name, may rejoice
in the prosperity of body and goods r and in the Salvation
of his soul.' To whom from above it was answered;
'What you have asked is heard': and with their heads
inclined, they were beheaded with two strokes of the sword. s
Immediately the Prefect and all the others, the heads taken
up, withdrew; and the bodies
they left to the birds and beasts to be devoured.
Then the Colonus (farmer) of Rustenveld, and
one of the Saints' servants, took the bodies
and devoutly buried them.
[20] The Prefect withdrawing with joy, and to
his Lord the King returning, on the way
said to his servants: as also the guards, confessing what they had seen. 'I am not sufficient to marvel at
these foolish men, that they more gladly wished
to die miserably, than to live with great
honor.' At these things the Guards, who by night
in the tree sat, with unanimous voice said:
'Truly, Lord Prefect, never
do we wish to deny these things: They were just and holy
and all [is] true which about our Lord
Jesus Christ they said. That night,
when in the tree above them we sat, signs
great we saw and heard. We saw two
most beautiful wax candles, not made by the hands of men,
before them all night burning, and from
themselves giving not human splendor: them
too we heard through the whole night with prayers
with glad mind adore God, and Angels
answering them to their prayers. Also
beasts of the woods innumerable which were of diverse kinds,
before them like sheep all
night lay. Therefore from Jesus Christ their
Lord we will not recede: but his servants
we wish to die.' The Prefect immediately said to one
servant; 'Kill them with the sword; if with these
tales to the King we should come, all ruined
we should be': so these two were killed for
the name of Jesus Christ.
[21] But the Prefect when to his lord
the King he had come, and all by him
with Aureus and Justinus perpetrated had recited to him, The Prefect returned to the King with the heads,
and to him their heads had presented;
the King in all things which had been done
much commended him; and exalted him to a higher dignity
through a more solemn office,
and said to the whole Court: 'All things which to this
Province moved us to come, according to all
our will have been accomplished, therefore to [our] parts
we wish to return. In the name of Jove
let us go.' Who when to their Region they had come,
and with prosperous successes had sacrificed,
the Prefect too having made great boasting about
his exaltation, which had befallen him on account of
the condemnation of the aforesaid Saints;
it happened by divine permission, that
the Prefect himself and his whole household, and increased in honors, he perishes badly. who were guilty
in the passion of the holy Martyrs Aureus and Justinus,
with all in the Court of the King
present seeing, and fearing, perished by an evil
death.
ANNOTATIONS D. P.
a These words
refer to number 25, where it is said that the Queen, admonished in her sleep, [was] to understand from a certain
old man who were the saints whose bodies had been found;
he straightway declared the life of the Blessed Martyrs Aureus and Justinus written above word for word. But
the means whence the author thought to win greater faith for himself, makes him suspect
of a more culpable fiction: who even here speaks in the first
person, as if he himself the old man were the one who narrated these things to the Queen, as if revealed to him divinely
after so great a flow of time.
9; but far be it that an example which not even in the East long held, and
which the Apostle of the gentiles was unwilling to use, that he might be freer, we should suspect to have passed to the Apostles of Germany after so many centuries. Rather I will think the writer of the Catalogue meant to say, that those Relics are of some of the society of Aureus and Justina the sister.
d So namely
had St. Florentius done, in the time of Dagobert of Austrasia,
Bishop of Strasbourg after St. Arbogast, drawn from the desert, as the Life has
in Surius on the 7th of November, to the Cathedral.
[it] is treated, such as now the Archbishops and Bishops have as
Princes of the Holy Roman Empire; it did not pertain to the old Bishops before Boniface; whether he received that from Pippin the King, or rather some one of [his] successors, say
William, from his father Otto the Emperor, Serarius does not explain, nor do I
presume to define.
i Thus far
six Lessons for the feast day: then, with three Responsories interposed,
for the Lessons of the third Nocturn is described the rest of the day's Office,
up to second Vespers inclusive: after which successively, and without
any interpolation, fifteen Lessons of the legend are again placed, so that
there be three daily, for six days through the Octave; and at last for the Octave
itself again six, under the same division which we use here.
l That the Huns
were heathen, and devoid of the Christian religion, and its enemies;
as are the Saracens and Tartars, I indeed doubt not at all; and, as
is consequent, addicted to various superstitions; and the same of their King Attila I would say; yet not that either he, or they, worshipped idols, and those Roman. Nay, if it is true, what Olaus Magnus says, that he himself wished to be called the Scourge of God, he understood no
other than one true God: whom however he acknowledged,
yet not as God did he glorify [him]. So in the Life of St. Lupus of Troyes, who from
his savagery freed his city by prayers, it is read that at his
sight, divinely moved, that monstrous and ferocious Attila, regarding the faith
of the holy man with a higher sense, for his own and his army's salvation
and safety wished him to set out with him as far as the Rhine: but, return being granted, he earnestly prayed the holy man, that he would be willing to entreat the Lord for him. Do
these things, and what he then did when St. Leo the Pope met [him], savor of
an idolater? Various Bishops indeed he afflicted with Martyrdom, but moved by cruelty
rather than superstition: nor is it read that he offered life to any of them
if they would depart from Christ to worshipping idols. And hence
let the Reader understand, how little of more certain knowledge for writing
the author of this Legend contributed; and probably nothing else, than
what about the Saints' coming to Heiligenstadt and the death endured there
popular tradition had; the rest of the sayings and doings invented from his own wit,
such as he thought could have been said and done.
in this signification the same word is used by him who rendered the Greek books of Hesychius
on Leviticus into Latin before the 9th century; nor will you easily find another
more ancient: now to the French that word signifies a barber's Razor, but it has not yet been so found in any writer a little more ancient. But he who here wove razors into the shoes, seems to have understood iron scrapers (radulae) long ago known to the Latins, called "raspe" by the Belgians and Germans.
p "To fabricate" (fabricari) for "to fix with nails," I know not where anyone would find used.
q Of similar barbarism, and not ancient, is "Recuperare" (to recover) for "Excusare" (to excuse).
r I have already
rather often warned that prayers of dying Martyrs of this kind are not read except in Passions of an inferior age and faith: as also those voices from heaven,
are most rare in true and genuine Acts.
s I believe
the Author invented this, because he wrote those things when at Heiligenstadt
the heads were no longer found, having been long since translated elsewhere.
CHAPTER II.
The finding and elevation of the sacred bodies: the first foundation of the Heiligenstadt church.
[22] But after much time, when as it were
the memory of Aureus and Justinus had been extinguished, The leprous King of the Franks,
there arose a King of the Franks, a great
Lord of the Christians, and gracious: who,
when he had reigned a long time, and all things
had subjugated to himself; it happened by divine permission,
that he was stricken with the infirmity of leprosy.
Which when he had felt in himself, he said to all
his [men], that he wished to set out on a journey abroad. So
the kingdom to his son and to his Secretaries to be ruled
he committed in all things until he should return
from the journey, and so he withdrew with the Queen
his wife. And when for some time they had
gone round the lands, and a place existing according to their
will had not found, at last, by divine
grace disposing, he journeys with his wife as far as Altenburg. that they should find what was
fit for them on account of what followed; to a place
which is called Altenburg they came: where
with all their household they rested; there finally
they made a decent dwelling, and a chapel
in honor of God, of the Virgin Mary, and
of blessed Peter the Apostle they constructed.
[23] But at a certain time, when the King was
at the hunt, he came to a pleasant place in
the wood, where stood beautiful grasses, where resting in a pleasant place, and wetted in hand and face with dew, which
were mixed with diverse flowers, wondrously
fragrant with good odors; where beyond measure
he delighted to rest, and to sleep a little.
He believed that if he did not do this,
he must die: and so to the grasses he
laid himself, and slept a little. And when he had awakened,
and had extended his hand beside him to the grasses;
the same drenched and moistened with dew,
he smeared himself with it on the face; and immediately he rose,
and to his dwelling returned. And to his
consort the Queen with glad mind he said;
'A shorter and sweeter sleep I have taken,
than ever in the days of my life I did.' The Queen
answered: 'Well I believe, because in your
hand and in your face I see this well, which by God's
grace are cured, and lack all infirmity;
for which let us render thanks to God and all things
to him commit.'
[24] The Queen thinking about these things which had happened to the King,
and afterward in his whole body, and reckoning that they had proceeded from divine grace;
immediately spoke to the King with these words:
'I ask, my Lord King, that you tell me,
whether the place where you slept you can find again.'
To this the King answered:
'Well I wish to find it'; and her immediately
with himself to the place he led, and showed her all.
Immediately the Queen judged all, and to the King
with these words commanded: 'Quickly all your
garments lay aside, and into the dew immerse yourself, with the dew
smearing yourself everywhere, no part of your body
omitting. he is thoroughly healed, and orders the place to be called Heiligenstadt. The King did what he was bidden:
and soon from the infirmity totally was purged.
The King, seeing and feeling himself to be cured,
reckoned [it] a great miracle; devoutly
rendered thanks to God, and with glad mind also said:
'Truly, either here Saints lie: or this
place is holy. I wish therefore that this place
forever be called Holy-Place:
or Place-of-the-Saints'; then both, the King
and the Queen, to their son joyful returned,
and that they had fulfilled the vow of the pilgrimage
they said.
[25] He understands that there lie the bodies of Saints, One night, when the Queen was sleeping,
said to her: 'Ask him how the King
was cured; this he will tell you, in
truth not feigned.' The Queen, as in the night she had heard,
the day coming on, questioned the old man;
and yet first all, that had happened to the King,
she recited to him. But the old man, knowing this address,
made to the Queen, to proceed from God;
straightway to her the life of the blessed
Martyrs Aureus and Justinus written above,
word for word, h declared. Which
done, to the Queen herself he said: 'These two, Aureus and
Justinus, in that place where the King was cured,
for the name of Jesus Christ were Martyred;
and there still they lie buried, through
whom, with the Lord assenting, the King was cured of
the plague of Body i and soul. And if in my counsels
you acquiesce, on account of this to God and to those
Saints a special service you shall show.'
[26] and over them he builds a church, The Queen explaining all to the King, the King
answered her: 'I believe all that you have told me
to be true: and thanks to God I render for
his mercy.' Thereupon about the service to be shown to God
and to the Saints he thought: and so them
he procured to be canonized k; and in the place of the Sepulcher
and twelve Canons he set,
to whom for sustenance allods, tithes, and
many Goods he gave: and to them he enjoined and said:
'Buildings l build, and the place to
your whole power improve.' So the Provost
and Canons built a church, and beside it
to this furnished, that the rustics of the Village
which was called Zuenchem: m which at
was situated: and all others coming from all lands, and he founds a Chapter and a city.
built the city, and to it the name
Heiligenstadt, which the King had named,
imposed. So the church of Heiligenstadt
and the city were founded by the aforesaid Lord King,
whose soul n may rest in
holy peace. Amen.
[27] After these things the Reverend in Christ Father
and Lord, the devout Archbishop
person. Who when he had seen and known
all, The Archbishop of Mainz confirms what was founded. which by the Lord King
aforesaid, with regard to God and the holy
Martyrs Aureus and Justinus, had been founded
and established; he much praised and approved them,
and freely confirmed them: a great
Indulgence p also to all the Benefactors
of the said Church of Heiligenstadt out of the mercy
of God almighty, with whom he himself
reigns, he bestowed. Also to the said church's
Lords the Provost and Canons many privileges,
liberties, tithings, and other q goods,
with regard to God and the blessed Martyrs and
the divine worship, he handed over and granted; where to God
day and night services are made. To whom is honor,
praise, and glory through the infinite ages of ages.
Amen.
ANNOTATIONS D.P.
a The argument of this
chapter, although founded on mere tradition, yet contains more of solid
truth than the first; where it appears that many things from the wit of the Author
were composed or fabricated; not a little however did he here too indulge himself: but [his] style once begun proceeding, from naming persons
he abstains.
history, the writer, only him, although he does not name [him], seems to us
to describe, who, his father still living, began to reign in Austrasia
in the year 622, and he being dead also in Neustria in the year 628, and two years after
made Monarch, alone reigned 8 years, after the overthrow of Mainz
about 180 years. But his grandson, having begun to reign in Thuringia in the year
661, then having gained the rest of Austrasia, held the whole paternal kingdom of St. Sigebert,
from the year 675 to 680, and so for all 19 years was called King.
c Dagobert I's deeds
at length and accurately described first Fredegar, the Monk
of St. Denis, and Aimoin, the former a contemporary, [who] proceeded in writing no further than the year 642
(for another continued his Chronicle);
but he prefaces, that "the Acts of the Kings and of those waging wars, which by reading and at the same time hearing, even and seeing (certainly Dagobert's) he knew, to write … most curiously … he had studied": His grandson's
Acts are more obscure, and through Henschen scarcely at last distinguished from
the Acts of the first and the last Dagobert; so that of him a grave
or even deadly disease may more easily be presumed, which compelled him, as soon
is said, to abstain for a time from the public administration of affairs, the rule being transferred
for a while to his son: for this (to say nothing of the disease) [is] too
public, and too notable, to have been
passed over by the most curious Fredegar.
Dagobert I had sons, St. Sigebert by Ragnetrude, whom in the year 632, three years old, he constituted king.
of a vault, and an immense heap of cut stones from the castle, which
it is called today; but from its founder it could earlier have borne another
name": and from this very thing is understood the more recent age of the author, in whose
age the place was already named from [its] antiquity; which when it was being built would rather have been called Neoburgum (New-borough), but perhaps it was called Dags-burgum.
h Some revelation
made to that old man these things seem to suppose: through which there could have been
indicated to him divinely the names of the Saints (as the names of the Four
Crowned, after the finding of the bodies, were revealed) likewise in
general something about the death brought upon them by infidels. But too credulous
readers does he demand for himself, who for the whole premised Legend, word for word, seeks faith,
and that too after so many centuries; unless he wishes this too to be believed, that either
that old man or the Queen ordered all to be so written, and that such came to the hands
of this Author: neither can we prudently believe.
to which perhaps this author looked: of the Austrasian, whom however here
we rather prefer to understand, nothing base is reported, inasmuch as far from
the court's delights educated in Ireland, and by St. Wilfrid of York,
by whose help he was led back into the kingdom, best instructed, and finally held a Saint.
in that century was not yet heard: but that which is said to be done by the authority
of the Roman Pontiff, first began to be employed in the 10th century. On which matter
see our own proper Dissertation, at the Pontificate of John XV; and Mabillon, at the Benedictine Acts before the 5th Century, and also what is said in the Embolism, at the Acts of St. Simeon of Trier, on the 1st of June;
and from all learn, that the first was St. Udalric Bishop of Augsburg,
to whom in the year 983 such honor is known to have befallen from the Apostolic see.
still stood (though perhaps repaired a few times) in the year 1022, when St.
Henry endowed the place as below will be said: now around the church in various
houses, as the secular clergy are wont, the Canons dwell: and perhaps so
also they dwelt, now fully secularized, when these things were written.
o It is difficult
to define the name of him who then presided over Mainz [as] Bishop: this [is]
certain, that here the title of Archbishop is prematurely employed. At the Council of Reims
in the year 630 Lupoaldus of Mainz was present, who falls in the times of Dagobert I, after
whom the three last before St. Boniface the first Archbishop are named
Richbert, Gerold, and Gervilio, of whom two by Charles Martel,
and so after the year 716 are said to have been promoted, and the names perhaps of some
others dropped out. Meanwhile I scarcely doubt, that the consecrator of the Dagobertine church,
even before it was founded, dug up the Saints' bodies first,
and translated them into that chest, in which, found, below they are narrated
after some centuries: which I marvel is here passed over; but below
it is scarcely obscurely hinted, when it is said to be the time that those should be secondarily exhumed.
p Already often said, that Indulgences to those visiting or aiding pious places, were not begun to be given before the 11th century; but altogether the Author seems to have confused with the first foundation, the restoration made after the year 1276, to promote which Wernher the Archbishop, on the 17th of July, bestowed 11 days, nevertheless holding valid also those which in the same year on the 24th of April other Archbishops and Bishops had contributed to such a work or might yet bring to be granted: where
chiefly regard is had to those, which for the subsidy of those going around through
the dioceses and territories, in that year they had bestowed, or were to bestow,
as from the bulls to be set forth below will be clear.
q It is written
to me, that from the histories of Thuringia it is held, that Otto Duke of Thuringia, created Emperor, to his natural son William, whom he had made in the year 954
Archbishop of Mainz to be elected, conferred in property entirely
Thuringia and Hesse, whence Knackrich suspects this to be that devout Archbishop, who confirmed the Dagobertine foundation, and that no other is understood by the Author. But what if St. Willigis be understood, who, as toward the end of the 10th century at Mainz dedicated a new Cathedral to St. Stephen; so also, the Heiligenstadt one restored in his time, named [it] from St. Martin.
Certainly Knackrich thinks it did not earlier have this name. For the rest,
whether this one or that was so liberal toward that church, it appears
how long after he wrote, who knew no one to name distinctly.
CHAPTER III.
On the exhumation and translation of the sacred Relics of Aureus and Justinus.
[28] God glorious in his Saints, willing to do grace
and mercy in the honor
of the holy Martyrs Aureus and Justinus to men:
The ministers of the church, a nocturnal light having been seen in it granted great wax candles burning
in night-time to appear, and a most sweet
song to be heard, in the Choir
of the Heiligenstadt church, old, small, b
and low. Which when the ministers and servitors
of the church many times had seen and heard,
they reckoned it worthy to reveal this to their Lords.
To the Lord Dean and Chapter to reveal.
And at a certain time, while the Lords themselves were
set in the Chapter place, the ministers themselves
approached them, and all that they had seen
and heard told them. Concerning which the Lords
and not knowing what this might mean to them.
And when with such meditations for some time
among themselves they had been occupied, they indicate the matter to the Canons. and in joy,
sadness, and fear had persisted; at last
to one of them very devout a divine voice on a certain
night in sleep said; 'It is time that
the most sacred Relics of the Martyrs Aureus and
Justinus, who in the Choir lie buried, secondarily,
on account of the storming d of the city, in
the place in which they shed their blood for the name
of Jesus Christ, be exhumed, and
that with worthy praises above the earth by men
they be venerated. Therefore hasten, and delay not,
and omit not; but with thy Brethren
arrange, and procure, that all things, told thee
about those Relics, by completing be consummated.'
[29] These, ordered to dig up the holy bodies again, Which revelation the same Lord
immediately in the morning told his Brethren, and the Lord
Dean, and Chapter: because for then
there was not in the church any e Vicar.
Which Lords immediately with unanimous consent conceived the plan
of seeking such Relics by digging:
and so beginning to dig, for several days
in vain they labored, finding utterly nothing.
But on a certain day, namely on the fifth
weekday before the feast f of Walpurgis, at the hour
and plainly cut, they find them on 30 April. as it appears and perpetually
they found (of which sarcophagus there is no
indication whether it was made by the hands
of men) in which the Relics of the holy
Martyrs Aureus and Justinus they found:
which to touch and translate they did not dare:
but them for their superiors i and worthier ones to be
exhumed they reserved: guards also
armed they appointed, who day and night guarded them,
until they should disclose, by setting forth these things to their superiors.
[30] Which done, the day of exhuming and translating
the Relics, namely the day k of the Martyrs
Aureus and Justinus next following, was fixed generally
for all. The translation is arranged for 17 June, On which day coming
the Venerable in Christ Fathers and Lords,
Bishops, Abbots l, Provosts, Deans,
Canons, Plebans (parish priests) m, and Religious innumerable
came together, and the office of Mass
humbly and devoutly and with solemn voice they chanted. the alms are multiplied,
Which completed, the Relics of the Saints,
the Te Deum n and other devout praises
singing, they translated; and to a new
shrine o, for this prepared, deposited them;
and a great Indulgence, and many
Fraternities and Karenae (penance-relaxations), to all the Benefactors
of the Church bestowed. a new choir is constructed.
[31] All too who were present with a most sweet
and unwonted odor were filled, all
also the sick who had come together, with whatever
languors they had been entangled, the blind, deaf,
dumb, contracted, paralytic, lame, possessed,
all were cured. So great a
people too had come together from all the ends of the earth,
that it could not be contained in the city,
but the whole field between the city
and Paphenbruele, and the little hill Steygere
was full p of peoples and men. Also
innumerable were there the preachers, who
in the city and outside the city preached,
the people offering very much, in jewels
golden, silver, in horses and other things, so
that the Collectors, asked and deputed for this;
could not fully receive and take the offerings:
but whoever with regard to God
wished to do [so], stretched out his cap, and
took it immediately full of money and other offerings.
And so to such an extent was it offered,
that of such offerings, and others afterward
with regard to the holy Martyrs Aureus
and Justinus offered, a solemn Choir, perpetually
to endure, was constructed: in which to God
are made day and night services, who may save us
through the eternal ages. Amen. q
ANNOTATIONS D. P.
a Under
this title the following Narration is not divided, as all the former, into
Lessons; but as if for a completion in the manner of an Appendix it seems
added, and together with the rest of the Office composed after the Legend;
and described with it is found before the Sequence for the Mass: nor would I altogether dare to affirm that both this and the Legend are of one and the same Author.
b So far
am I from concluding from this that these things were written before the year 1276, in which
it was thought about repairing the church threatening ruin, as if already
long since had stood that great Choir, of which afterward: but the contrary
rather. For although by the letters of Gerlach the Archbishop, given in the year 1363,
it is read added in the margin, with what certainty I know not, "Rabanus Magnentius Maurus, the third Archbishop, dedicated this church on the Kalends of November," and
he died in the year 856; yet it is not necessary that by him too was dedicated the new
Choir: since we often see to an old and small Choir added a church of
new work. And this rather I think was done; and so the small Dagobertine Choir
still stood in the 13th century, built probably with more solid work,
or at least ample enough for the Canons, although the church on account of
the confluence of pilgrims in Rabanus's time was to be enlarged.
e Likewise it will be
pleasing to learn, whether and what kind of Vicars now the people of Heiligenstadt have
and when they began to have them. I suspect Archiepiscopal Vicars or Vice-lords set over the administering of justice are understood, who among the houses of the Canons have a splendid house,
concerning which below in the Appendix number 19. Knackrich thinks a
perpetual Vicar of an absent Provost or Dean is understood, and to this he adduces the House
of the Vicariate noted in various letters for the 14th century: but such
Vicars neither seem to have been of such great dignity as here is supposed
before the other Canons, nor are they proven more ancient than the Vice-lords, or as
the people of Heiligenstadt speak the Archisatrapae (chief-governors): and so their
absence does not
prove the great antiquity of the Legend; but rather the novelty: just as if in the
Legend it were noted that at the time of the translation there were not yet Archisatrapae,
who did not exist before Eichsfeldia by the gift of Otto I the Emperor came into the right of the Archbishop of Mainz.
780, on the 25th of February; on which day, illustrating her Acts, Henschen, §. 4
teaches, that her body before the year 870 was translated to Eichstätt, where the memory of that thing
is most solemnly venerated on the 1st of May: and this day, as most celebrated
in the Rhinegau, Goswin notes below in number 55. The same if we wish to believe of
Eichsfeldia, equally subject to the Archbishop of Mainz, the finding may seem to have been made
in the year 1271, in which, by the Dominical letter D, the 30th of April, immediately preceding the feast, fell on the fifth weekday; and so four years after the alms began to be collected for the church to be restored, the new Choir already standing.
"there exists from time immemorial a great and most solid stone, in which,
without any writing, an image of Saints Aureus and Justinus the Martyrs is skillfully
carved, in a just and tall stature, and partly painted with gold, with erected
round about wooden and most solid tablets, to which many small statues of Saints
are affixed on the outside; and covered above with two wings or
little doors, which can easily be opened, yet in such a way that the surrounding
tablets project higher than the stone, in the manner of the old Jewish
sepulchers. To this sarcophagus of the Martyrs, above in the highest apse of the choir
the same image of the faces of each corresponds; so that they by a straight and
perpendicular line look upon the bodies, which below in that great stone
are carved, as if by that look of theirs they testify that there was their
burial." As the painting of the vault does not exceed in antiquity
the restoration made in the 13th century, so perhaps does not exceed either the
sculpture of the stone; yet it pleases here to exhibit its form, of whatever
antiquity, carved in copper.
i Bishops
and neighboring Abbots I understand, from whom afterward were obtained
letters of commendation in the year 1276 and following for the restoration of the place; but the nearest
Episcopal cities, at an interval of 20 leagues, Halberstadt
and Hildesheim to the North, Paderborn to the West lie; but the Mainz Metropolis, situated between West and South, is twice as far off.
rather think the contrary, and that at the least so much time should be allowed for the Superiors
to be consulted, and for the day, by their decision
determined, to gather, as intervenes between the 1st of May and the 16th of June;
nor [was] the day taken from elsewhere than from the Mainz church, when the subsequent
day, in the year 1271, the 17th of June, fell on the fourth weekday; on which without
the inconvenience of their churches, and without impediment to the Lord's day to be celebrated in them,
the Prelates could come together, and return home before
the Lord's day.
are noted, of Reifenstein, of Bursfelde, of Teistungenburg, of Cella (Zelle),
of Annenrode, of Gernrode, and of Witzenhausen.
for Salvianus, having used that word toward the end of the 5th century, does not seem to have
written so from the usage of the common people, but from an affectation of purer Latinity,
of which this our author had no care, as appears. Nay the very name of Religion, whence are called Religiosi; does not seem to have begun to be employed to signify some peculiar institute of Regulars before the beginnings of the Mendicant Orders, when the title Religiosi
began again to be employed indiscriminately, for any claustral person, whereas before
it belonged to Abbots alone that they be called Religious men; just as Kings were called Illustrious Men, Bishops Reverend men were named; although the titles of Bishops and Abbots, as also the title Venerable, were often confused.
mention is made in the Council of Tribur in the year 821, in the Casinensian Breviary preserved at Paris
and written after the year 1200, and in another Codex of the Vatican Library, is inscribed "Hymn of Sisebut the Monk"; Ussher in England found one more ancient and written under Henry I, where it is entitled "Hymn of St. Nicetius," perhaps because in his time in the church of Lyon it was first sung.
p Thus,
from a Ms. Chronicle of Mainz, indicates Serarius page 837, that in the year 1239, at
the dedication of the greater church, restored by Siffrid the Archbishop,
so great a multitude of peoples had come together, that neither the city itself nor
the field could hold all; but across the Rhine at a castle and on the islands
stations had to be made. About Pfaffenbule and Steygere
questioned, Knackrich, what places they were, answered that the first indeed
seems to be that hill on which had been built the church of St. Martin, where
the bodies were found; and around which even now stand the houses
of the Canons, whom thence the common people call "die Pfaffen auf dem Berg" (the priests on the hill): the other is that on which stands the church of St. Mary now assigned to our Society: for it is, says Knackrich, a three-hilled city, Heiligenstadt, and "Steygere" in German sounds "slope": as also "Buil" means hill, whence more correctly it will be written Pfaffenbuil.
Because
here there is no mention of the whole church afterward restored, therefore these things
I reckon written before the year 1276, in which it began to be treated of: but not
much earlier. But if that Choir did not burn in the famous fire of the year 1333,
probably the same still stands.
Here consequently was to be placed the Addition about the Old and new chest of the Saints and other reliquaries: but by some chance passed over it finds its place in the Appendix, of which it will form §5.
THE FINDING AND MIRACLES
OF SAINTS AUREUS AND JUSTINA,
at Mainz in the Church of St. Alban. By Goswin, a Monk there,
From a Ms. of the Monastery of Bodeck in Westphalia.
Aureus the Bishop, Martyr at Mainz (S.)
Justina his Sister, Martyr at Mainz (S.)
Justinus the Deacon, Martyr at Mainz (S.)
Many other Martyrs at Mainz and Heiligenstadt (SS.) BHL Number: 0825
BY THE AUTHOR Goswin, FROM A MS.
DEDICATORY EPISTLE.
To the venerable in Christ Father Adalbert, Archbishop of the holy
See of Mainz, and Legate of the Apostolic See;
Wernher, minister of St. Alban though unworthy, with all committed to him,
wishes always the grace of him who for all laid down his soul.
It is expedient for salvation and truth, that in the salutary
meetings of the pious Pastor the devotion of the subject
flock should rejoice. He indicates and communicates joy, Our joy therefore,
we believe to be your joy, over all
which he has shown us, who does wonders
great alone. For what we have read written
and heard, "My Father until now
works, and I work," fulfilled
we see and venerate; and these things to your
and in our times, upon whom the ends of the ages
have come, to be done we not a little rejoice. John 5:17
For the householder, who brings forth
from his treasure new and old; who says,
"Nothing covered which shall not be revealed" (thanks
to him), what he taught, by himself he seems to have fulfilled. Luke 12:2
Since when the pavements of our church,
worn by age, by the expense of certain faithful
we were studying to renew, there were found
coffins unequal both in quality and in quantity: concerning [the things found under the pavement of the church]
which, first counsel being taken with the Brethren,
and with the highest devotion, the rite of divine worship
premised, opening, we found
and topaz: namely the bodies of the holy
Martyrs Aureus and Justina, of which a certain
part reduced to dust, the saying which
said, "Earth thou art and into earth thou shalt go," confirmed;
but a certain part, ruddier than old ivory, was
still moist with blood, as if the martyrdom were present;
but a certain part, white as a lily, in the bodies of Saints Aureus and Justina;
presented the glory of the future resurrection. What
their merits are in heaven, the things soon
following testify, and the miracles which daily still there happen.
These things to your Paternity to be made known
we have judged worthy; among prayers and thanksgivings,
which for such great benefits to God,
grateful, we pay, your entrance to us
desiring, that what less our humility avails,
the authority of so great a Pastor may commend such great patronages,
and he invites [him to the Translation.] to the advancement of our and all's
salvation, and to the glory of those of whom we speak;
but to the praise of him, who
through all ages [is] blessed God.
PROLOGUE OF THE AUTHOR
The Prophet testifies, filled with the Holy Spirit,
that God is wonderful in his Saints. Ps. 67:36. We testify
also, though frail, Although the saints predestined from eternity having the pledge
of the same Spirit, that great is the power
of him, who first and alone from the beginning founded
all things alone. But with him since there is
no transmutation nor shadow of vicissitude; yet by
his wisdom, of which there is no number,
before the times he predestined those whom, at the end
of the times called and justified, for
his at last and our salvation's advancement,
he wondrously glorified: to whose immortal
memory, known to God and men, nothing can be added by him to [their glory;] for us
to add something, of temerity we confess it to be. But
there occurs to us that wicked servant in the Gospel,
for the gain of one talent not brought back
judged by the Lord; and that to conceal the secrets of the King
[is] glorious; but to cover splendid deeds with silence,
is no less perilous. Since therefore in the temple of God,
which is the Church,
not only vials, but also cups, namely great
and small sacraments of knowledge,
are contained, there is no doubt; measuring ourselves,
and mindful of obedience, which is preferred to sacrifices, yet obeying the command of superiors,
of that great King's table,
haughtiness laid aside, to those desiring to partake,
in this proposal of our littleness, not a vial,
but a cup we offer: and the gifts of proud Kings being omitted,
namely gold and silver, purple and fine linen; with the poor
of Christ, the hairs of goats, fitted to their places,
into the treasury we put. To this gives our
pusillanimity confidence, the frequent and devout supplication
of sublime persons,
that is of our Church's Father
Wernher, and of the most glorious son of Mother Church
and Provost of the Greater house Henry, and
of the Dean Lord Hartmann, and of the Cantor
Gotzbert, and of the others of the same Church,
the Lords, especially our Brethren and Lords:
with whom if (which be far) we incur any
negligence, very easily we hope to merit
pardon, he undertakes the writing, since by the long time of our intercourse with them
they have known our unskillfulness.
But may he be present, who breathes where he wills and when
he wills, who opens and unlocks all things fortified and closed;
who, informing the roaring of a brute animal
with human speech, subjected the laws of his
nature to his omnipotence.
We must rejoice therefore, nay all
the faithful must, and he invites all to rejoice together, because the Lord makes his mercy with us.
For the Son coeternal with the eternal
Father, after, conceived of the Holy Spirit,
and born of the perpetual Virgin, overshadowed
by the power of the Most High, [and] having suffered, been buried,
consummated all that is of man without sin;
and the empire of death destroyed, rising,
leading our captivity captive,
placed [it] at the Father's right hand; when, iniquity superabounding,
the charity of many
grew cold; and, cruelty raging, impiety touched
impiety, as blood touches blood;
that it has been fulfilled there is no one who doubts,
"If a grain of wheat falling into the earth shall have died,
it brings much fruit." John 12:24 To some indeed,
nay to us, not to God, innumerable
is the number of the Saints, to whom it is said,
"Who ministers to me let him follow me"; who with the highest
devotion embracing Christ, founded in faith,
strengthened in hope, with happy constancy, delivered
their bodies to punishments: of whom,
because it is written, "The Saints shall possess in their
land double"; namely that land of which
the Psalmist says, "I believe to see the goods of the Lord
in the land of the living"; each with white stoles, that
is glorified with the immortality of the soul, from under
the altar, for the vengeance of their blood, to the Lord
cry out; but for an answer, over the expectation
of their brethren, the immortality of the flesh,
as it were a second stole, with happy desire they await. and 26, Is. 61:7, Ps. 26:13
Whose spirits, since they are always
before the Lord, not of all yet, but
of certain ones the bodies, in the revelation of these Saints he who was able produced
into the midst; which, commended to it, as in a
sweet bosom, the earth had hidden, mother
of all: and those whom, having suffered for him,
he willed to be partakers of his glory, to those believing in him,
according to the quality of their merits and the variety
of times, he constituted Patrons. But since each
nation and people glories in the special patronage of its own
Saints, with ampler joy
thou must exult, O prince of provinces
and mistress of nations, Mainz, and by miracles, to be divided into three books. for
the manifested glory of thy great Pastor Aureus and his sister Justina
the Virgin and Martyr:
of whose virtues, signs, and
miracles, whether those which either in their finding
or in the translation of their Bodies, or afterward
were done or are done; setting down a few of many,
and consulting the utility of readers,
the Chapters of each we briefly subjoin;
and dividing in the name of the Trinity
this small work, into three sections of books,
we take care to refresh the kindly Reader's mind.
THE OLD DIVISION OF THE WORK
Here begins the first Book of the miracles of Saints Aureus and Justina, whose Passion is kept on the 16th of the Kalends of July; but the Finding on the 5th of the Ides of May.
CHAPTER I. When and how the bodies of the Saints were found.
II. On the miracle, which happened before their finding.
III. One miracle, after their finding;
how a boy, from birth vexed with quartan fevers, received health.
IV. On a woman, blind for 5 years, [who] is illumined.
V. On a woman, whose contracted hand was straightened.
VI. On a woman, freed from a flux of blood.
VII. On a certain lame man, raised up on a Wednesday.
VIII. On two paralytic women, cured on the same day.
IX. On a girl, bent and straightened.
X. On a man, who from a stone, which he carried in his jaw, was freed.
XI. On a matron, who lost a golden necklace, and found [it].
XII. On the miracles, which happened on the day of Pentecost.
XIII. On the signs, which were done on the Birthday of the Saints.
XIV. On a matron, who, laboring with paralysis for 4 years, was freed.
XV. On a lame man, raised up at the same hour.
XVI. On a woman, who, healed, gave no thanks.
XVII. On him who vowed a vow, and did not fulfill [it].
XVIII. On the miracles, which happened on the festivity of St. Alban.
XIX. On two blind men, illumined on the Birthday of St. John the Baptist.
XX. On a wax candle, kindled on the festivity of the same.
XXI. On a wax candle kindled, on the feast of the Apostles Peter and Paul.
XXII. On a wax candle kindled, on the feast of St. Benedict.
XXIII. Likewise on a wax candle kindled.
XXIV. On him who, clad in a tight tunic, was corrected and freed.
XXV. On a servant, whose hand stuck to a ball.
XXVI. On the same servant whose hand a little knife clung to.
XXVII. On three women, healed of a similar languor.
XXVIII. On a boy, drowned and revived.
XXIX. Likewise on a boy drowned and revived.
XXX. On three fettered persons, and freed by the intercession of the holy Virgin.
XXXI. On a certain bound person, and absolved through the merits of the sacred Virgin.
XXXII. On two brothers, wondrously healed.
XXXIII. On a certain blind man, illumined.
XXXIV. On a blind girl, illumined.
XXXV. On a boy, illumined by the faith of [his] parents.
XXXVI. On a woman, who received the health of a broken arm.
The first Book is finished; there begins the Prologue of the second book. — Num. 40
CHAP. 1. On a demoniac, wondrously cured through the merits of the Saints.
II. On a woman, freed there from the falling sickness.
III. On a man unjustly condemned, and freed from hanging.
IV. On a woman, freed there from a demon.
V. On two Brothers, held in captivity.
VI. On a wax candle on the Nativity of the Lord divinely kindled.
VII. On a boy, struck by [his] father.
VIII. On a boy, freed from the swallowing of a ring.
IX. On a boy, gnawed in the face by a pig, and restored by the merits of the Saints.
There begins the Prologue to the Third Book. — Num. 50
CHAP. I. On a revelation of the Saints.
II. On a woman, illumined on the feast of the Saints.
III. On a rustic whose hand a tool-handle clung to.
IV. On a certain woman illumined there.
V. On a certain person acting against a vow, and therefore by just judgment failing in sight.
VI. On a certain contracted person there raised up and healed.
VII. On a girl, freed there from a demon.
VIII. On another girl, cured of a debility.
IX. On a thief, who brought back a horse on the third day.
X. On a paralytic woman cured on the feast of St. Victor.
XI. On a certain hanged [man], and through the merits of the Saints found still alive on the third day.
XII. On a certain contracted person, there raised up and healed.
XIII. On a mother and daughter, the one cured of a demon, the other healed of a debility of body.
These we, after our manner, intending to divide into fewer Chapters, to the first book two Chapters; to the second and third, two others we will assign.
CHAPTER I.
On the finding of the Saints, and the miracles before and after it, wrought through the next ten days.
[1] Before the year 1137, on 3 May, In the year of the Lord's Incarnation one thousand
one hundred thirty-seven, in the Indiction
fifteenth; on the fifth of the Ides of May,
when in the church of St. Alban the Martyr, the pavements
worn by age, by the expense of certain faithful were being renewed;
there were found coffins, both
in quantity and in quality unequal; and in them
bodies, of which a certain part into dust
had been reduced, a certain part ruddier than old ivory,
still moist with blood, as though
at present they had suffered, appeared;
but a certain part white as a lily presented the glory of the future resurrection. a Of these
therefore what their merits are in heaven, the things
soon following testify, the bodies of the Saints were found; and what daily still there
happen, the marvels. Of which some (for
no hand or tongue suffices for all)
here to insert we have judged worthy.
Nor indeed others, than what with our eyes
we have seen, and by the certain relation of great
persons have learned. Which if, on account of the barking
envy, we should bring forth into the midst,
without doubt every contradiction of the infidels will fall mute.
But it pleases first to report, for the confirmation of our
discourse, what we have ascertained was done,
before the revelation of those of whom we speak.
[2] It was a solemn day, which is called the day of the Palms, b
and to the common joy of so great a solemnity, on Palm Sunday, a certain [man sitting upon the sepulchers of the Saints,]
by the accustomed custom no small multitude
of the city had come together. And while the solemnities of so great
most reverently content seemed; a certain one
of the people climbed upon the sepulcher of the Bishops, who
there are buried; and, his feet let down over the sepulcher
rejoicing, sat. And behold suddenly
prostrated on the ground, with a wondrous sound he fell upon
his face; clearly demonstrating, that such a seat he did not
merit. He stopped at once the voices of those singing psalms in
the Choir, the noise and clamor of each
sex running together: and shaken off by an invisible hand; for all
who were present, terrified with amazement at what had
happened, come together: and reckoning [it] the cause of some sudden
infirmity, lifted by their hands, outside
the threshold of the church they carry [him]. Who when,
water sprinkled on his face by the hands of those handling [him],
as is wont to be done, scarcely at last revived;
the bystanders solicitously ask, what was
the cause of so sudden a fall. He relates that he
greatly marvels, that they about this, which with him
they had seen and heard, inquire. a [woman having gone out thence narrates that this was done.] Namely
that an excellent person, beautiful in form, in becoming clothing,
had gone out of the tomb; and a blow, which
scarcely any mortal would bear, had given him.
Which heard, the conscience of all was terrified, and
thereupon for that place and the Saints buried there
reverence grew, destined by the merits of the Saints to have no
end. But lest the prolixity of the discourse
generate weariness for the hearer, these things briefly
forepalated, the merits of the holy Martyrs recounting,
though unworthy, to our purpose
let us return: that through those, whom by
writing true things as suppliants we venerate, of eternal glory
we may merit to be made partakers.
[3] But afterward a boy suffering quartan [fever from birth is healed:] The first miracle which after the Finding of the Saints
was done gave us and many others
no small increase of gladness. For a certain
woman had and grieved over a boy born of her, from
birth with quartan fevers miserably
vexed. To whom, as to her own bowels,
the mother condoling; and in him, who does not
forsake those confiding in him, placing her hope;
upon the sepulcher of the holy Martyrs, whose
merits she had now learned by the relation of many,
to be cured she laid [him]. Soon therefore
the pains being put to flight, before many sounding the praises of Christ,
him sound she lifted up; and
the garment, which in baptism by the hand of the baptizer
the boy had put on, laid up with her
(as it is permitted to behold) among the other
indications of the virtues she caused to be hung up, for the memory of the granted health.
[4] No less is it wondrous, what at almost the same
hour happened in a woman, known both to us and to
many others no less by name than by
face; the contracted hand to one woman. who when for her contracted hand,
and altogether fit for no uses, she poured forth groans
and tears; soon (wondrous to say)
her hand extended and healed, exhorts all with her
to give thanks to God. Joys
are heaped upon joys, with signs following the merits of the Saints.
[5] For, after the things which were said and done,
on the next d Lord's day, a certain woman,
for five years deprived of the light of her eyes, not of her heart, to another blind [woman sight is restored.] having heard of the power of the Martyrs, and the salvation of many
by their merits; mindful of the widow,
bringing two mites and praised by the Lord,
among nobles and rich bringing every precious thing,
the coin, which she alone had, to the saints
as a holocaust offered. Which upon their sepulchers
placed, and immediately received, upon the places
of darkness she pressed the sign of salvation; and soon
the darkness put to flight, a partaker of the desired brightness,
into the praises of him who illumined her,
she stirred up the hearts and tongues of those standing by.
[6] To the proclamation of this matter, if it is lawful,
let the sacrament of the Gospel be compared. For there
by the touch of the fringe of the Savior's garment
is recorded to have been saved: here a woman, on the same
Lord's day which we have aforesaid, from a flux of blood,
with which for two years she had been fed (afflicted), at the touch
of the sepulcher of the Saints was cured. In which
although there is a difference of persons, not
much unlike is the power of the virtue. These
are thy works, O Christ, these thy marvels.
Here indeed was fulfilled thy saying, which says;
"Who believes in me, the works which I do,
he also shall do." John 14:12 Which since they are so; if we should say the faithful
are to do greater things, without doubt
it would seem absurd, if by the testimony of truth itself
it were not proven. Which because, by the explanation of the holy
Fathers, we have learned to be not otherwise;
these things to be said in their places omitting,
to those which no less to the praise of
God and the glory of the Saints pertain,
I will come.
[7] On the fourth weekday after the aforesaid Lord's day,
not at the beautiful gate of the temple to beg
alms, a lame man is raised up, but at the glorious memory of the Saints
sat, with true faith awaiting
the mercy of Christ. When suddenly sound,
although Peter and John did not command [it], leaping up
and walking, he becomes a cause of gladness to the bystanders,
and to those marveling at what had happened. 2 paralytic [women are healed,]
[8] While the people still exulted in the praises of God,
two paralytic women, by the merits of the Saints,
obtained the grace of health.
[9] Likewise also the daughter of a certain [man] of our city
well known, and 2 bent [persons.] and a boy weighed down by a certain similar
pain, that is bent in the back even
to the feet, encircled; their faces and hands
lifting to heaven, after their health,
forgetful of their pain, pay praises to the holy Martyrs,
and to the omnipotence of the Creator.
[10] Among these things it is not to be kept silent, what
added not a little of praise to the glory of the Saints, this
miracle too. There was a certain man, From the jaw of a certain [man] by possessions
and name known in the city, encircled with an unusual
infirmity of the throat and jaw; so far that,
after the manner of glowing leprosy disfigured in face, of the fellowship
of the faithful he was judged unworthy. Who
when for a long time, of that which would conduce to health, of food or
drink he perceived nothing, and all in him
the care of the physicians had ceased; what alone remained,
strengthened by faith and hope, to the merits of the Saints
he offered himself; and prostrated on the ground, with
vows and prayers tears, witnesses of his pain,
abundantly poured forth. But God, who the desire
of the poor hears, the vows with the prayers not
spurning, deferred the benefits; so that the desires
by delay might grow, and the benefits conferred
might remain more deeply impressed on the memory. For the following
day after prayer returned home,
and the table set, for the repairing of his strength
some food about to take; the stone removed is shown openly. with his stomach as if
seething to vomit, he left the table;
and from pain his throat and arteries with his hand
constricting, (wondrous to say!) a stone
gone out through the pores of his jaw he lifted up, as free
from the bodily foulness, as glad of the health received
by the merits of the Saints. But [for] us
unwilling to give faith to the narrations of many,
and, with doubting Thomas, to touch and
see the things narrated desiring, the man comes forth into the assembly,
to be seen and by hands
to be touched bearing the stone in his hand. There is present
his brother, to us and the people well enough known:
nay and of [his] kin several in number, fit
witnesses, exulting. He, both for the remedy of his health,
and rejoicing over the testimony of the faithful,
silver-encircled the indication of his liberation
hung up [at] the memorial of the Saints.
[11] Here something, worthy of the memory of posterity,
at the request of many we are compelled to insert. A Matron of Hochheim, coming to venerate the Saints,
A certain matron of Hochheim, by riches and
name well enough known, to the common joys with her neighbors
prepared to go, the others in devotion and
labor anticipating, the channel of the Rhine crossed, the grassy
top of the field, her bosom loosened, the heat
about to relieve, with many others ascended; and
loosed she laid on the ground; and the crowds
coming on, of the necklace forgetful, the journey
which she had begun devoutly she performed. It was come
to the place of prayer; and the patronages of the Saints
invoked, the Matron, what she had lost, by friends
and others known is taught; and that for returning
quickly she ought to come back, she is admonished. She,
full of faith, secure of the loss, "This," she says,
"the merits of the Saints, to whom I have fled, will keep for me." and thence returning, the necklace lost,
She said: and after the refreshment, and of many
in the city the greeting, to her own
returning, among many thousands going and
returning, the necklace where she had placed [it], all
marveling and to God and his Saints praises
sounding, she found. Although by the virtues of the Saints shown
above it has been said; she finds [it in the same place where she had left it,] "Thine are
these, O Christ, works"; yet not the coeternal
and coequal power of the Father and of the Holy Spirit is excluded.
For since not another thing, but another
person is the Father and the Son and the Holy Spirit, impious
is it in their operation to search out anything divided,
in whose will nothing can be reckoned
diverse. But although through all things the confession of true faith
holds the equality of Divinity and power,
yet to the Persons something as it were proper,
yet not contrary, the dignation of the omnipotent Trinity disposed.
For after, from the joys of paradise
that first parent expelled, into this valley
of tears with his posterity had fallen;
the reason of human salvation demanded, that
he be appeased, by the singular benefit of the one and triune God. who through the enemy's envy and
man's disobedience had been offended. But since
this befitted no creature, the Son is sent,
of one nature through all things, who
without sin should put on the form of sin, and
by Obedience appeasing the Father, the stain of disobedience
should blot out. The Holy Spirit is present everywhere,
cooperator of both, namely of the Father
and of the Son, their bond and love. His power
in the beginning was borne over the waters: his
power makes fertile the waters for souls to be saved:
but to say anything about so great and such a will,
was neither of our power, nor of our purpose.
Whence according to that which is written, "Not the high things
minding, but to the humble consenting"; and
"Seek not the higher things"; to those which above we said,
and which afterward were done, to join
the office of the pen we desire. Rom. 12:16, Sir. 3:22
[12] As the holy Spirit (hagion Pneuma), formerly from heaven
descending, glorified the Apostles with the tongues of all nations;
so now on the day of his coming,
that is of Pentecost, e his Saints, but our
Patrons, with signs and virtues
he glorified. For we saw some by paralysis;
but very many of each sex and
age, Within the days of Pentecost various [persons are cured,] of hands, arms, feet, and the other
members of the body with a wondrous variety
distorted, to their proper state to have returned:
three women, long deprived of the light of their eyes,
to have received sight; but a fourth, a girl from birth
mute, to have received the office of the tongue. To prove
these things, the second, fourth, sixth weekday
to set down, what does it matter, since that he on his
festivity, who containing all things has also the knowledge
of the voice, did these things [is] clearer than light;
and since for these and things like these
the Omnipotent and supremely good is worthily praised;
who would not marvel that the creature is likened to the creator
in virtues. Nor yet will anyone deny that these are not
otherwise than reported, if in the Omnipotent
that those united can do all things he will not doubt.
[13] Hence, what we could not even hope for,
our Lords and Patrons, partakers of the highest
and endless good, not as formerly Kings and
powerful [men], their birthdays with expenses and vain
praises, but with signs and virtues illustrate their birthdays.
For on their festivity next after Pentecost
to the blind sight, to the lame walking, and to the deaf hearing
are restored; and again on the feast of these holy [ones,]
and what is greater than all, for their committed sins
sad witnesses [of] conscience, as it were pardon received,
glad are made. Which because it is rare, not
as everything rare, dear; but because salutary
dear, to report [it] not absurd we have judged, to
his praise who is above all blessed.
It pleases among these things to consider what now the power
of the works of God is, since the Psalmist says; "All
the ways of the Lord [are] mercy and truth." * Ps. 24:10 To various
events human frailty is shown subject;
for it is of truth and justice,
that for [our] committed sins we suffer the infirmities of the body;
but of mercy, that, amended by scourges,
we attain the fellowship of the heavenly life.
But it must be observed, that not always
on account of sins, but for the most part to the praise
of God do infirmities happen: which the diligent reader
in five ways can easily show.
For it is written, "Deep calls to deep":
because the consonant authority of each Testament
by approving invites. * Ps. 41:8 Job, simple
and upright, with a dire wound; Tobias, equally
praiseworthy, for the proving of others and the consolation
of others is smitten with blindness; the angel of Satan, from diseases sent [upon men with various ends,]
guardian of humility, from the Vessel of election by no
prayers is taken away; that Gospel man,
neither by his own nor by his parents' sin born blind,
to the praise of God is illumined; that Lazarus
four days dead, before many praising the Lord,
is recalled to the upper world. There is also
an infirmity, which whoever can let him avert far,
which here begun according to the quality of merits and
the examination of the just Judge, will not lack an end,
associated with eternal punishments: about which since without
kind, in which both the Creator's
mercy, and his Saints' glory is manifested.
For truly it is Written; "Whom
the father loves, he chastises." God scourges very many,
that inwardly from sin he may restrain them, and outwardly
to be healed by the merits of his Saints he may leave them:
of which thing an evident indication the following
narration demonstrates.
[14] A [woman laboring with quadrennial paralysis is raised up.] A certain Matron, for four years
laboring with paralysis, destitute of the strength of all her members,
lay on her bed; for not even her head, to take anything of food
or drink, could she lift. Meanwhile, having heard
the virtues of the Saints, hoping that by their merits
she could obtain an end of [her] pains, by the hands of friends
she is placed on a vehicle; and to
the places of the Saints brought, after vows and tears,
partaker of her vow, to her own safe she returns.
[15] Nor was there delay but that at the same hour, all
beholding, a certain lame man by the merits of the Saints
was healed; Likewise a lame man. and to the Giver of all goods
the voice of exultation resounds in the tabernacles
of the Just. But because sometimes to prosperous
adverse things, and to adverse prosperous, are changed,
which little circumspectly frail nature weighs;
we have judged worthy here to insert,
and by examples to prove, that some
ungrateful for benefits, some forgetful of vows,
to those pains which they had mercifully escaped
not unjustly are rolled back the pains: some
however to grace to return, but some the offense of pride
and negligence without end to atone for. Hence in the Gospel, ten lepers
being cleansed, one with thanksgiving returned,
for the merit of [his] faith is praised; but the nine,
when by him from whom no secrets are hidden
they are sought, reprobate are found: for not to know
God, is to be reprobate.
[16] To this our assertion gives support a certain
person, Ungrateful for a benefit, in the city by a long sickness,
not otherwise well enough known. She, set in the highest spirit (at the point of death),
and destitute of the use of all [her] members, to the suffrages of the holy Virgin
and Martyr Justina is brought: where, tears poured forth
with prayer, by the merits of the Saints
safe she is raised up, but unhappy after the received grace of health,
forgetful of the Psalmist saying,
"My helper, to thee I will sing psalms," without a voice
of praise to her own returns; and not much after
with a greater pain than before on her bed is prostrated. * Ps. 58,
But lest among the less devout, witnesses of truth
unfit we be judged, she relapses into paralysis. these things not by sight
(inasmuch as by the studies and secrets of our profession
detained,) but by the relation of the faithful, we
confess to have known; Which, because we did not see them,
if anyone should attempt to disprove them; let him disprove
first, if he can, what in divine and human
writings he hears, reads, and understands. For if
to those things, which he has not seen, he scorns to give credit; not
do we say this to be of folly, but of extreme
madness. But these things because on account of the ungrateful
and forgetful of benefits we have briefly touched;
on account of those who vow and do not fulfill;
since it is written, "vow and pay"; not
lightly to be esteemed, a deed wondrous to say, we subjoin. * Ps. 75:12
[17] When, by signs and virtues widely manifested,
the glory of the Saints invited many to the zeal of a better
life; Neglecting a vow, a certain man, for prosperous
health received, penitence done, vowed himself to the holy
Virgin and Martyr Justina thereafter
to celebrate the solemnities: but what the spirit of this vow
was, the following event manifested.
For on the very day of the holy festivity, after the manner
of the poor leading a poor life, a sack
full of grain he placed on his ass; and to the city
which was and is next to the village, the grain
sold, he is gravely crushed by a fall as if to do some business
he went, and against his vow, of all things ill secure,
to his own returned. But while all to the feast
of the Saints were running together, he too
becomes a companion of the journey: but, with others entering the church,
far from the entrance he is repelled. Who
however a second, and a third time, and more,
while he strives to return to the church; all
beholding, an ignominious repulse he suffers,
[and] that this by the just judgment of God and the Saints was being done
(inasmuch as an animal man, who perceives not the things which are of God)
not understanding, and the things which are done about him
lightly weighing, and repenting is healed. to his own whence he had come, fearing nothing,
to return he hastens. Then suddenly on the journey,
from the little ass which he was riding, fallen to the ground,
the members of his whole body broken, a great
pain by great clamors he attests. Who by the help
of those running up, placed on a vehicle, to
the church is carried back; but, as before, the church
to enter the faculty is denied him.
Whence by the exhortation of the bystanders returned to himself, his fault
he confesses, and quicker than said the hitherto denied
entrance he merits; and among the groans and
tears of those praying rising, gave an indication of health.
Who meanwhile from tears, who from
praises would restrain himself, when in one person, on one
and the same day, two contrary things, namely of infirmity
and of health, miracles he should see?
ANNOTATIONS D. P.
a It is wondrous
indeed, that so briefly the Author narrates these things, nor more distinctly
explains the situation and form of the sepulchers; their number likewise, and if there were any
Epitaphs, or others, whence could be discerned, which were whose.
The Breviary greatly alters the matter, since what about a certain part of certain
unnamed bodies or bones Goswin and Sigehardus say,
it so amplifies, as if by name the bodies of the Blessed Aureus and Justina,
drenched with copious blood even then indeed, and with such beauty of face
and integrity of all the members were found, that plainly no right
of common nature in them would seem to have been held: which if they were true,
not only would the whole claim of the people of Heiligenstadt fall, but various
incongruities would also follow against the people of Mainz themselves, who Relics so miraculously
preserved, held so negligently, that again them into the earth
they buried and almost quickly lost from
memory, until now again they were uncovered. That St. Ambrose found the bones of Saints Gervase and Protase floating in copious blood, not bodies
whole, we shall see on the 19th of this month. Knackrich thinks that in the very time
of the finding made on 3 May of the year 1137 great difficulty is found, in
that the Archbishop Albert from the middle of April up to the middle of June
must have been absent from Mainz, nor perhaps returned without that disease from which
soon he died on the 23rd of the same month, or as others [say] 14 July. "What time, therefore,"
says he, "can be found, in which he celebrated an elevation of such great solemnity
as so miraculous a finding of such great Patrons deserved? how does neither Serarius nor
any writer of Mainz affairs find among the ancients any mention of so memorable an action?"
The absence of the Bishop for that time evidently proves the
Chronicle of the Monastery of Walkenried in the Diocese of Halberstadt, in which
it is read thus: "In the year of Christ 1133, on the 2nd of May with great solemnity
was consecrated the Monastery of Walkenried in honor of Blessed Mary ever
virgin and St.
Martin the Bishop, by Albert Archbishop of Mainz, with many
Bishops, Abbots, Provosts, and secular Lords present.
The Archbishop consecrated the chief altar. Five other Bishops
as many others." But what if the very absence of the Archbishop was to the people of St. Alban
the miracles soon increasing persuaded to be hastened, of which here ten chief
are narrated done before Pentecost, that is before 30 May. Yet there remains
mention of bodies elevated in whatever manner either in this remaining or
following year: so that if some elevation was made afterward, it must have been made,
if not under the successor of the same name dead within two years,
or under Arnulf of Aschaffenburg, a Pontiff of equally brief time,
at least under Henry I or under Radulf who up to
the year 1168 successively held the See. But whether this Sigehardus would have concealed, if he knew, or could be ignorant of, if it was done,
let the reader judge.
d The day
of May, on which the finding is said to be celebrated in the very title of this work,
in that year coincided with the 3rd weekday, and so on the 16th day was done what is narrated.
CHAPTER II.
The remaining miracles of book 1, from the 21st day of June.
[18] Worthy of praise indeed are the things which are said,
but] no less to be marveled at are those which follow. [On the feast of St. Alban,For when by the virtues of the Saints their merits
we recall; yet, even if unequal in merits,
to them the eyes of the mind we lift; who,
although unequal in merit, are not aliens from the house of him
who said; "In my Father's house
there are many mansions." John 14:2 For here there is concord
and the eternal glory of all, where it has no place,
the mother of discord, envy. Hence
is excluded that saying of the poet wise in earthly things; "No
faith for the partners of a kingdom": because here for those associated by faith
and charity, equality remains of virtues
and of power; hence it is that on their
festivity, Aureus and Justina by diverse benefits
declare their merits. Hence also that
Alban, as the Lord of the House, on
his festivity for all by signs and virtues
is glorified. 5 sick women are cured. For on that very day, five
women were cured of various languors:
one, the restoration of her wondrously bent arm;
that one, received the light of her eyes; three,
long denied [it], and one man, received the use
of walking.
[19] Two blind men too give increase of gladness:
who received their lights on his solemnity, On the Nativity of John the Baptist 2 are illumined. of whom
it is written, "Many in his nativity
shall rejoice." Among these and things like these, for
driving away the shadows of unbelief, the splendor of its brightness
into the eyes of all the majesty of heaven poured.
[20] For on the aforesaid day of the holy Martyr,
the Vesper praises completed, and
by custom all the lights extinguished, a wax candle
extinguished by the others, A wax candle of its own accord is kindled on 21 June, at almost the same hour by a heavenly
light in the sight of all was kindled.
[21] Nor is it to be passed over, what happened
on the festivity of the Apostles Peter and Paul,
not dissimilar, but having more of amazement and
of miracle; without doubt to the glory of those,
to whom the Lord said: and again on the 30th, "You are the light of the world."
For one wax candle extinguished after Vespers
with the other lights, is kindled;
but as if it had not been extinguished, by those not
seeing [it] it is charged to the negligence of the ministers. Matt. 4:5.
Which soon, as before, extinguished, when to the lesser
luminary (as for the most part is done when kindled) it was put under;
in a wondrous manner, what had been extinguished,
by heavenly power kindled, above the flames of the light kindled before itself
it surpasses; and all
the people (for much was present), over such great
marvels, glorifies the author of light.
[22] And since in time and in the virtue of the works
the matter is next, and also on 21 March: let it be next to our
this insertion, what we saw on the festivity
of our holy Father Benedict. For then before
many of each Profession, sex, age,
and condition, in a similar manner, as above, nay through
all things in the same way, at the tomb of Archbishop
Hildibert, a wax candle is inflamed: and
from above an unusual, more than usual, voice of those exulting in the praise of God
very long is lifted up into the air.
[23] These works of the Trinity had been preceded also
by the glory of a wax candle kindled from heaven, which in the first
beginning of the revelation the devotion of the whole people and of the Monks
had brought from Heiligenstadt: which also had been done on 10 June. where
if there is any difference of order, the kindly hearer will not marvel,
since it is established there is a power of diverse operation.
[24] Whence to the aforesaid festivity of our Patron
we now recur, desiring to commit to memory,
wondrous and unusual things, The vanity of clothing is chastised in the church; which present
we saw. A certain [man] clad in a tunic too
tight, and after the manner of fools with laces on both sides
sewn, to prayer from the right hastened.
But able neither to pray nor to bow himself, with excessive
pains as with chains his whole body to be
constricted he cried out. But with all who
were present crying out and marveling; he himself,
weighing the cause of the matter by the nod of God, by others
asked that the tunic be taken off him, which he himself could not [do], prayed.
Which taken off, as a garment of vanity
and a cause of pain, he was granted to health.
[25] On the same day likewise what we have long detested,
abominable to God and to all the faithful
to be abominated, we manifestly learned. For the servant
of a certain powerful [man] (but that powerful [man] is Franco of
Waldorf, with others like himself associated), A ball clinging to the hand of one violating the feast, when
he was playing with balls; the ball, which with his hand to throw
he wished, soon, his fingers contracted, to his hand more tightly
clung. Which the whole day and night by no
means able to shake off, with the legates of his Lord
to the places of the Saints the following day he came:
where, by faith and devotion humbled, his hand extended,
among the voices of those praising the Lord
the ball he laid down; which, in testimony
of so great a virtue, leaving there, safe and glad
he returned.
[26] But to be little esteemed is the gladness, which
justly is followed by a greater sadness. For behold,
not after many days, the same servant, when
something fit for games he took up, it is shaken off at the saints' and of those things which
had happened to him something laughable inserted;
to throw [it], so that he could not let it go;
until at the memorial of the Virgin the little knife
he laid down, made to all the people, who were present, and likewise a knife at another time.
why it happened is little established, except
that in a similar punishment and salvation, the repetition of the miracle
is a confirmation of the Saints' virtue.
[27] Nor is to be passed over in silence what not
much, Three sick [women are healed on one day.] but with some interval of time, in
three women showed the holy Martyr's
intercession; for one of Bingen, by name Guta,
daughter of Embrico, from excessive and unusual infirmity,
paralysis, that is the failing of the whole
body, destitute of strength, by the hands of servants
on a litter placed, to the merits of the Saints
was presented. Where soon restored to health,
that in which she had been brought, in testimony of her faith and
health she left. When behold a woman
of Bacharach, having long suffered the same infirmity,
presented to the Saints, the desired
health obtained. A third woman of Hohenburg,
founded in the faith of the Holy Trinity, and clad in the habit of holy
profession, when with an excessive and contrary to women's nature
infirmity she was long burdened, to the holy Virgin Justina the obeisance of perpetual devotion
promised, if at the coming of her day to be healed
she should merit. Having therefore set out on the promised
journey, just as the ten lepers while they went
were cleansed, scarcely having measured half the journey's
space, what she could not even hope for, that she nothing
of pain felt she marvels and exults. But
lest she seem ungrateful for the benefit, the journey which
she had begun she devoutly performed: and after thanksgivings
before the Saints, the cause of the journey and
the grace of the granted health to fit persons
she disclosed.
[28] Hence, [for] us tending to greater things, not
incongruously with us those think, who what
follows, dissimilar to the aforesaid, By a greater miracle, as wondrous
receive. And indeed it is no less to be venerated
than wondrous, to the praise of him,
to whom nothing e [is] impossible, who alone it is established
dominates in heaven, earth, and sea, and in all
the abysses. His right hand the Doorkeeper of heaven
in the sea, lest he be drowned, lifted up: this the Vessel
of election thrice from the deep of the sea freed:
this right hand (that the innumerable things, by which always
in his Saints he appeared glorious, we may pass over)
just as formerly by the merits of his confessor
not otherwise, now by the merits of his holy
virgin and martyr Justina, a certain boy
long suffocated by the waters, to life it restored.
The place of which matter and the quality of the event,
as we have learned, a boy submerged in the sea, in few words here to subjoin
we have judged worthy. It happened on one of the days
of summer at Frankfurt, when some of each
age for the sake of bathing to the river b went,
that two little ones, sons of one father,
when each returned to his own,
the other too of the boys, the elder-born, home
joyful returned; not knowing that his brother,
conquered by the mass of the waves, submerged perished.
But the father and mother being ignorant of the event of the matter,
and the boy's return with sad solicitude
awaiting; a certain [man] gone out of the mill,
when behold he beheld a body borne over the waters.
Over which sufficiently amazed, and at first reckoning [it] some corpse
of a fish or beast, when, approaching nearer, he recognized a human face,
the lifeless body placing in the little boat, to the shore
he led [it]. There is present each parent, with
an innumerable people, the greatness of their pains
attesting with a tearful voice. and thence brought back dead, Their tearful
devotion attests, what was over these of all
those the wondrous compassion. Finally, all hope of life laid aside,
by the nod of God the lifeless body
is carried into the church c of St. Bartholomew, where
among voices and tears and the litanies of the Saints, St. Justina being invoked he is revived.
as a sole refuge, the help of St. Justina
the Virgin and Martyr is invoked. At
the invocation of whose name (wondrous to say!)
the lifeless breast emitted a sob, and by this
sign for those awaiting the mercy of God, [his] spirit recovered,
he showed to all vital countenances.
Nothing sad now sounds there: but he who gives life
alone is praised and in the saints glorified.
The amount of present gladness gives place
to the prior sadness: whence well says the Prophet,
"According to the multitude of my pains
in my heart, thy consolations have gladdened
my soul." * Ps. 95:19 But the father, delaying nothing,
lest of so great a benefit he seem ungrateful,
the boy to the service of God and the Saints forever
gave, by whose virtue him to himself
restored he doubted not had been.
[29] These things, for the variety of matters and our sense's
pusillanimity, briefly enumerated; Another suffocated by the waters, while
to diverse things our pen to turn we strive, almost the same
things compel us to repeat of another, but as if
of the same matter, the events, and the renewed memory
of the same miracle. In a village which is called Werstadt,
near a castle by the name of Eppstein, a certain
little one, with both parents by the excess of fevers
prostrated on the bed, and thence after 24 hours drawn out, while near the mill
on the bank of the river he was playing, with sand
and mud, his feet wrapped, fell; and from the first
hour of the day, up to the first hour of the next
day, buried in the mud lay hidden. Meanwhile a certain [man] in house
and familiarity near, an axe taken,
by his usual custom, climbed; when from afar
beholding the little one, and believing [it] his own son (for a little one
he had), not without great
injury of body descended: and at first
sight, whose son it was, recognizing, into his hands
him he lifted; the father however and mother,
on account of their excessive grief, the event of the matter
he studied to conceal. There were present at once, by the novelty of the matter
summoned, almost all the citizens and inhabitants of that village:
the same being implored she comes to life again, who unanimously began to invoke the omnipotence of God
and his holy virgin Justina,
by whose merits it is established without
doubt how much avails the devotion of true faith.
For the boy's mouth, whose tongue by the collision of the teeth
pierced, still was moist with blood, with a little knife
opening, drops of water into his throat they instilled,
and whether any vital spirit was in the body
they tried to know. But the spirit which was not there,
soon returned, without doubt by her merits, whom
the shedding of immaculate blood commends to Christ.
The father therefore and mother, and his parents are healed of fever. both for the health restored
to themselves, and for the boy's safety, to the Giver of life
gave thanks; and immediately, the things necessary for the journey arranged,
with the boy and offerings to the memorial of the Saints came,
and there before the clergy and people, whose
multitude then was present, the order of the matter
setting forth, and for the boy each year an offering
of a quantity vowing to study, after
an indication of their faith and devotion, with
the other faithful they jubilated to God with a voice of exultation.
[30] While still for the glory of the Saints, to the praise
of God, some things here to insert we meditated; The Author, by the greatness of the miracles
considering the multitude of his marvels,
rather to be silent than less worthy things
to say we determined: lest wondrous and inscrutable things
before our eyes, as having the abyss of the sea,
we should give our sails to the winds with peril,
we who, the anchor of faith cast, in a firm station
have placed our seat. * Luke 5:8 For we are not unmindful
of that [man] in the Gospel, who, the multitude of fishes seen,
said; "Depart from me because I am a sinner,
Lord." For it is proper to true virtue,
that in the contemplation of sublime things they do not desert
the fellowship of humility: whence it is written,
"all my bones shall say, Lord who is
like to thee?" For because by flesh frailty, by bones
fortitude is signified, the virtue of the perfect,
of whatever sort, compared to the highest virtue,
is proven dissimilar. * Ps. 34:10 Hence it is that that
strong [man] formerly the father of Samson Manoah,
incurred despair of life: as Manoah father of Samson, terrified; who, when
what was done he related to his wife, through her consolation
lacked the fear of death. But well
are compunged wife and husband, that is hope
and fortitude, since by these two, with humility
as companion, altogether the beatitude of the perfect
is commended. For when by the zeal of virtues, as it were
by a sacrifice of faith, of an Angelic vision, which
is the grace of the contemplation of heavenly things, they are exalted;
by the conscience of human frailty as if
by the peril of death, they are humbled: who however from
the state of their rectitude are not cast down, since
by hope conceived from prior things, as by a faithful
wife, to sublime things they are raised. Hence it is that
the wife said to her husband, "If God had wished to kill us,
never from our hands a sacrifice
would he have received." We therefore, because the gifts of heavenly
grace greater than our merits we have received,
to commemorating some things, which by the greatness
of the marvels terrified we have hitherto omitted,
fear laid aside let us return; hoping
in him, who those hoping in him does not forsake;
who everywhere present, but like that [man animated by hope,] everywhere those invoking the merits of the Saints
mercifully hears: for so
the dead are vivified, so weak and contracted
members are cured, so are opened the eyes of the blind,
so are loosed the bonds of the fettered:
of whom since the number cannot easily be comprehended;
three here placed, the fourth better to be silent about,
than to report on account of the evil of discord we have
judged; according to that, "Providing good things,
not only before God, but also before
men"; wherefore those, whom the conscience
[as] witness of truth accuses, to him whom
no secrets are hidden let us leave; and those, who at the
invocation of the virgin and Martyr Justina the peril of life
escaped, here let us insert. Rom. 12:17.
[31] A certain [man] by name Bern, of a place which is called
Arnstein, a certain poor [man], to him
well enough known, now unjustly captivated, to custody
deputed, until the lent
quantity of money he should pay, who indeed,
besides his wretched soul, possessing nothing of his own,
and the desire of the unjust exactor to fulfill
unable, he narrates how a poor [man, tortured for a debt] is led to a wood, to a tree
is bound, his feet let down into a valley which
was near, full of diverse and deadly
reptiles. Some days therefore there and
nights, under the protection of the Most High, having stayed;
to the place of his first captivity he is led,
and in a courtyard overhanging and to all
eyes open, bound, he is placed; having for
leggings fetters and chains, for a bed wooden hurdles,
with most sharp stakes everywhere projecting
woven: where, leading a life graver than death
for some time, at last by the admonition of certain
matrons, who stood near, Christ's Martyr Justina he invokes; from a dire captivity
and quicker than said, his fetters and chains broken,
loosed he exults. Yet what should he do?
There was before his eyes another kind of death, namely
escape the exit of life. Finally (according to that which
is said, "Let it be permitted the fearful to hope") fear laid aside,
again to Christ and his Virgin Justina
he commits himself to their help; and through the hanging hurdles
descending, his flesh tearfully torn,
to the ground came: and delaying nothing, to
the memorial of the holy Virgin coming, by the exultation of his voice
and the besprinkling of his own blood, of his
liberation he gave proof: and all the people
to the savior Christ over these things gave praise. As
to the glory of God pertains the virtue of the Saints,
so indeed to the confusion of the enemy the cruelty
of the impious: the Saint being invoked he escaped. but each to the consolation
of the pilgrims of the heavenly homeland. So that
highest Householder in his house wishes of whatever sort
he uses through his wisdom, when of heaven
and earth he makes the homeland one commonwealth;
by whose judgment, never unjust, for the most part
the impious dominates over the pious: which by those whom
we subjoin is easily proven.
[32] A certain [man] of a place which is called Eppstein,
by name Harpius, Another bound from a similar cause, for money to be given to him, a certain [man]
harshly circumvented. But when he had not
what he should give, nor yet did the persecutor loosen the reins
of his fury; a certain known and chief [man] of that
village, a truce obtained, as surety for him
intervened, nor yet less innocent by the impious
law is wronged: but bound with chains in a lofty place
of custody is consigned; where for some time
destitute of all consolation, while his surety's
return he awaits, most devoutly the holy
Martyr Justina's help he invokes. Mark 10:52 Nor was there delay,
according to what is written, by similar help he escapes before the eyes of the guards: "Thy faith has made thee
whole," his chains broken, loosed from the bonds,
God's power he understood. Whence looking around,
and the running-up of the guards fearing, for
joy of the height unmindful, from the lofty
to the depths he gave himself: and as if by soft things received
(wondrous to say!) unharmed he sat. Meanwhile,
many associated with them, were sitting in the gates the sons
of iniquity; that they might watch for ambushes of one by flight perhaps
slipping away. Whom seen, fear in him is renewed:
but joined in mind with Gehazi and Elisha,
seeing them; by them, though eyes serene
having, he was not seen. Whom when
unharmed he passed through; like Peter returned to himself,
to whose feet fear added wings. He came
therefore rejoicing and exulting to the sacred Virgin's
Mausoleum, with all who were present, with clear
voice magnifying God.
[33] Of the three signal examples of virtues which we proposed,
two somehow set forth; the third,
mindful of the promise, here to subjoin we do not
doubt, even though we fear the hearer's weariness: likewise a third,
in this indeed since there is of the matter and miracle
almost identity, only of persons and places
is there a diversity. For a certain [man], his business done,
returning from elsewhere, by Volkmar of
Bettelnheim and his accomplices is seized;
and in hope of gain bound, to the places
of punishments is deputed. These, after the invocation
of the sacred virgin Justina, his chains broken, himself
absolved with joy he marvels. Nor was there delay,
the chains dismissed, by whose sound to be seized
he feared, free having gone out; others by price he procured,
which (just as there still it is permitted to behold)
in testimony of his liberation, to the church
of Christ and to the Virgin consecrated to Christ with
praises he presented.
[34] Besides a fourth (yet against our
purpose) at another time, in another place, and a fourth.
but well enough known, at the invocation of the aforesaid
and ever-to-be-named Martyr and Virgin, his bonds loosed,
his fetters undone, freed,
here to insert we judge worthy: not caring for
the scoffing and the tooth of envy, while by the vows
of the faithful, and of those rejoicing in the merits of the Saints,
the great works of God we may be able to utter. e
[35] No less to Christ's and the Martyrs'
glory pertains, what to those to come as well as to those present
we recall to memory. For it seems
than all the things which are aforesaid, To vital motion are restored 2 brothers deprived of it. more worthy of praise, what
about two brothers, by the relation of their father and mother and friends,
we have learned. For one indeed
of these, by a sudden and wondrous infirmity surrounded,
for three days mute and as it were lifeless
lay; but the other for six days of all the senses
of the body deprived presented no sign which to life
would conduce. Meanwhile while by custom sad obsequies
are prepared, the proclamations of the virtues, which those who were present
had heard, are recalled: and
certain indications of life perceived, with faith
and hope they run to the suffrages of Justina the Virgin
and Martyr, at whose name, as at
the voice of the last trumpet, you would see all the members
move and the lying ones with opened eyes the bystanders
clearly behold: and at the same hour, their spirit to them
fully restored, and the tongue loosed, sounding with the organ of the voice,
the voice of those weeping for joy
the voice of those singing praises to God restrained. Which
lest anyone, on account of the greatness of the matter, little believing,
should deny [it] true, let him consult the village, which is called Weinheim in the region
of Bergstrasse, and there
taught all the truth, both with the testimony of the vivified
ones and of our church, and by the testimony of many
believing, let him give thanks to the author of salvation.
[36] In silence to pass over we dare not, that, O
most holy bishop Servatius, The blind are cured, a man through whom innumerable
men with the grace of health are gifted,
who from our Savior's f lineage the glorious origin
of [his] blood's descent, by thy merits thou deignest
to set forth our Martyr and Virgin.
For a certain [man] of Maastricht, poor and blind;
in hope of light, with many vows to thee a vigil
to celebrate had been accustomed: but hearing among
us the proclamations of new grace, not without divine (as
we believe) nod to us to come disposed; and in going,
by the merits of her of whom we speak, to be illumined
he merited. Who, the journey begun performing, to us came,
with all who were present praises
to God resounding.
[37] and a girl. On the octave of the holy Mother of God, a girl
certain, long deprived of the light of her eyes,
with all beholding was illumined; without doubt
by her prayer and merits, who bore to the world
the Author of eternal light.
[38] Because it is written, "The just lives by faith";
and elsewhere; "Thy faith has made thee whole," of its
virtue, since the occasion offered itself, here some things
to insert it has seemed to us good. Heb. 10:38, Mark 10:52 A boy not yet baptized, For through this
the fathers of all the ages, heralds of the law and of grace,
kingdoms overcome, wealth, of justice
obtained the promises. But lest, less
learned than the wise, repeating known things, we be a burden;
for those wishing to be more fully instructed, to him, who
placed on earth merited to see the secrets of the heavens,
we refer; but for us at present to show
let it suffice, how to those not believing,
nor even reborn by the salutary font, the faith of believers
succors. A certain woman a little one,
whom, according to the Psalmist's voice, in
iniquity she had conceived, according to that, "In
sorrow thou shalt bear sons," in sorrow she bore: who
born, no less to the father than to the mother, of greater
was made the cause of grief. Gen. 3:16 What therefore? Where
is, good Jesus, life and salvation of all, that which
thou saidst, "A woman when she bears has sadness;
but when she has borne a boy, now she remembers not
the pressure, from a native monstrosity, for the joy that a man is born
into the world?" John 16:21 It is plainly true,
nor does anything sound contrary, full of mystery,
the testimony of truth. For the woman is
with sadness: who well can say with
the Apostle; "Little sons, whom again I bring forth in travail, until
Christ be formed in you." Gal. 4:19 She, forgetful
of sadness, will fully rejoice, when with the fruit of her labor
in heaven she shall be gifted. Well therefore,
O Christ, to thy, who disposing all things
is not deceived, providence; and to thy Saints',
what we say, pertain glory. For the boy
born, in one hand and each foot
flesh, in the manner of a ball having hanging,
and his head divided even to the inspection of the brain,
to his parents a horrendous and miserable
spectacle presented. The father shuddered, the mother was terrified,
that of their own seed such a thing they had begotten.
Uncertain what they should do, whether exile
for shame they should choose; at last, strengthened by faith, after an incision made by the father, he is freed.
St. Justina's help they implored. By which confidence
strengthened, the father, iron taken, all the superfluous
flesh cut off; and with his hands
compressed the head with the sign of the Cross and the name
of the Virgin he consolidated; so far that neither in
the head of the division, nor in the other members any vestige
appeared of incision. But the boy of an age
having only five days, not yet the grace of baptism
had received. It is established therefore now, what
avails true faith, as we have aforesaid: for that
paralytic proves it, before Jesus through the tiles let down on a bed;
it proves also that deaf and mute [man],
by the faith of those offering by him cured. There come therefore
the parents, carrying the boy, and with them
to us these things with tears reporting,
and to the author of salvation and his Saints praises paying.
[39] While the peoples still sounded the praises of God,
over these things which in the boy not yet baptized
done above we have reported; behold there was present a certain woman
with friends and acquaintances speaking the great works of God.
For she, as she asserted, although pregnant, The arm of a pregnant [woman broken]
something of work about to do, by the weight of her belly
depressed, fell to the ground; and her right arm
in two places broken, through many spaces of hours
as if lifeless lay; and in the distress of this pain
of eight days she passed the times; but
the praise and salvation of the world, Christ, by the merits of the Saints
all sad things turned into joy. Finally,
at the invocation of the most holy Justina the Virgin, is made whole again.
having received the health both of arm and of belly, to
us she came; the things which had happened to her recalling
with tears.
ANNOTATIONS D. P.
a Although
such miracles are narrated of several; yet specially here seems
to be understood St. Benedict, by whose command obedient his Disciple Maurus,
his fellow-disciple Placidus, then still a boy, Maurus himself a boy, drew off from
the waters, having gone over them themselves to him.
e That
nothing here is lacking I would scarcely dare to affirm. But the liberation of this fourth, after three
others joined under the number of one Chapter 30, alone made Chapter 31:
to us it seemed better, the old division dismissed, that Chapter more prolix into
three Paragraphs to divide, and thence with an augmented number to proceed, up
to book 2, whose, after the Prologue, Chapter 1 will be for us num. 41, and so
onward proceeding to book 3, its Chapter 1 too will become num. 51.
f Of
St. Servatius, Patron of Maastricht, [his] fabulous kinship with Christ —
enough is said in the Treatise on the Bishops of Maastricht, of whom he is held the first,
the See having been translated from Tongeren.
CHAPTER III.
The miracles of the rest of the first year, arranged in the second Book.
[40] A few being enumerated, out of the innumerable
signs and virtues, which by the merits of his Virgin
and Martyr Justina he deigned to show, The Prologue excuses,
who works all things in all,
you compel us, by God, dearest friend (without doubt
only by zeal of piety, inasmuch as
we proposed, and as in Daedalus's
labyrinth, through tracks returning into themselves, the tried
hiding-places to seek again; from which not easy
is the return on account of the innumerable, that this book subjoins to the prior [things similar ones;] and difficult
windings of the dark journey. But what
do we call a labyrinth? if not the purpose of our execution,
in which, the aforesaid and almost the same things
repeating, while the first with the middle,
[and] the middle lest it discrepate with the end we strive to harmonize; what
else than through measured and again into themselves reflected
paths do we walk? To this is added, that
along the ways, namely our actions, what
is graver, of malignant spirits we suffer
ambushes: who, while they behold us to the light of truth rise up,
the shadows of their malignity to the eyes of our mind cast;
namely the thoughts of various things, and noxious
delights of the human condition; and it comes to pass that
the mind, which by the feather of contemplation lifts itself to sublime things,
beaten back by the encounter of phantasms
remains in the depths. * Ps. 118:115 On account of which the Prophet,
"Depart," he says, "from me, malignant ones, and
I will search out the commandments of my God"; knowing [it] difficult
at once both heavenly things to search out, to rouse a mind subject to distractions; and by the malignant
enemies' ambushes to be troubled. With these consonant is the divine
history, where of our father Isaac and the foreigners
the deeds are reported. For no one reading
the scriptures is there who knows not, that the wells which Isaac
dug, the envious contention of the foreigners with a mound of earth
filled. But we with Isaac,
who is called Joy, dig wells; when
in the commandments of God the depths of mysteries we seek,
which the foreigners, who are called malignant
spirits, with unclean thoughts, as with
Hence weeping and sitting upon the rivers of Babylon,
on its willows we hang our instruments,
judging it dissonant, to those who lead us captive,
asking songs, to sing the song of the Lord in a foreign
land, mindful of thee always, Zion, sweet vision of peace;
where is truly the concordant habitation of the holy citizens;
where, fragrant as cinnamon and
balsam, continually sound the instruments of the Saints; and he invokes Justina blessed in heaven.
where without end [is] the song of gladness, which the lament
of no inconvenience interrupts. Here now the Virgin
and Martyr happy Justina, with her brother Aureus
dancing, crowned with rosy beauty; here, feeding
among lilies, and surrounded by choirs of virgins,
the Lamb the bridegroom, wherever he goes, thou followest;
remembering whom, that it is a pleasure to follow the Lamb
for the citizens of heaven, still on earth pilgrims,
kindly thou hast compassion; and through the omnipotent,
with whom thou art one spirit, those faithfully
invoking thee, everywhere to succor thou art known.
This testify both those things which we have aforesaid, and
those which here to subjoin we have judged worthy.
[41] Among the signs of virtues and many thousands
of men, there was once led to the sepulcher
of the aforesaid Martyr a certain [man], both in face
and in habit terrible, inasmuch (alas!)
made the possession of a demon, who wishing to be like
to the Most High became the lowest, and on this account
envied the human race. But of what sort the possessor is,
believe from the possessed: A demoniac for nothing human
he sounds, but gaping to speak, not words, but
confused sounds he brought forth; not only by hand,
but by the gnashing of teeth showing himself to all to be feared,
and through spaces of hours with renewed pains,
with wondrous clamors filled the whole church.
Wherefore thrust outside the enclosures of the church,
in a fitting place he is chained, up to
the time of mercy. But he was led especially
in the morning hours, by the hands of servants,
to the memorial of Christ's Virgin; where
among the voices of those weeping he alone brought forth the gnashings
of teeth. But when the time of having mercy
on him came, by the merits of his Virgin God regarded him;
and at the name of Justina, the vessel which
the malignant robber possessed leaving, confounded
he departed. He stands free, loosed from bonds, he is freed. who bound
had come; he stands cheerful and glad, nor as
before fierce, but as gentle. His mouth before blasphemous
and full of obscene words,
resounds the praises of the Savior, openly protesting
and detesting the frauds of the iniquitous invader. What
more? For so manifest his glory, in the praises
of Justina exults the whole church. But he,
after thanksgivings, returns to his own;
to acquaintances and friends, instead of sadness, to report the desired
joys: and the streets and all the villages, which
he had saddened, in testimony of his recovered health
with blessings he gladdened.
[42] Behold again the old serpent, of human
salvation the enemy, mindful of the ancient curse,
by which he is announced to be trampled by the woman's
seed, expelled from the man by the woman's command,
in the female sex rages with the zeal of his ancient
malignity. But in vain: for again
through the woman the Virgin's merit, and a woman from her familiar
dwelling expelled, his own destruction he recognizes;
which no less to the confusion of the malignant
invader, than to the praise of the kindly
Creator pertains, the order of the following
narration attests. Since to declare the Saints'
merits some labor of whatever sort we have given,
this too not to be passed over we believe,
that by the merits of the holy Virgin, the power of the immense
King showed in the Bishopric of Speyer.
There was there of no mediocre substance and fame
for much time troubled; who from frequent
falling not only in memory, but also in face
contracted, scarcely presented the form of a human.
Who when long a life graver than death she led, long laboring with the falling sickness.
nor by the help of physicians or kin anything
profited; at last sometime, from heaven without
doubt inspired, with vows to the memorial of the Saints
to go she disposed: and the space of a small journey
measured, both of the infirmity of her members, and
of the deformity of her face she was rid. Then her mind
turning to the praises of the Savior, all dread
of pain laid aside, to the church joyful
she came, and to us her cases in order
reported, and the praises of God with tears and
joy of heart subjoined. Where after words of consolation,
she increased the cause of admiration: for
of Christ's sacraments received,
in each aspect of the person saved, praises to God and
to the Saints, but to us joys she heaped most great.
[43] No less is it wondrous, what not
much after time happened in the Wetterau,
by the merits of the holy Martyr and Virgin Justina. An innocent [man condemned for theft]
A certain [man] by the envious report of enemies in
an assembly of the people accused, by the impious sentence of judges,
as guilty of theft, to hanging had been
condemned. Who, inasmuch as poor, of counsel and
aid lacking, nor the mark of the objected crime
alone, with many accusing, able to refute;
the garment with which he was clothed taking off, to St. Justina
for his sins gave; and the inspector of all,
the witness of truth, God, with tears
invoked; and hanged, and the sentence of death given, innocent
hanged, up to the next day thus
remained. Then when by chance a certain [man] making
beheld, pricked in heart; "Where now," he cries,
"is thy power, Virgin and Martyr of Christ Justina?"
and delaying nothing, drawing the sword with which he was girt,
he cut the noose; and soon
the body, still palpitating, fell to the ground. Which
seen, glad and full of faith, often repeating
Justina, nay, by Justina's merits the divine
power; whom he had believed lifeless, sound
and glad in face he beholds; and the journey by the zeal of piety
omitted he resumes, magnifying
him, on the next day alive he is taken down from the gallows. who does marvels by the merits of his Saints. But the other, his spirit recovered, and
his body refreshed with nourishment, for some days
bearing the noose on his neck, went about all the streets
narrating the event of the matter, and those seeing and hearing
with admiration filling, then mindful
of his helper whom he had invoked, and of St.
Justina to whom he had commended himself; with many
attesting the novelty of the matter, to us he came,
on his neck still the fresh pain showing, and
in his hand the collar, the author of the pain. Which
seen, all doubt removed, rejoicing we gave
faith to all, which by report running before
we had earlier learned; but to God and his Saints
with a great numerousness of the people crying out
over these marvels.
[34] Hence when to those things which next happened
our pen we turned; there occurs what,
worthy of memory, in silence to pass over we dare not,
about a woman for six years burdened by a demon, A demoniac [woman]
and on the second day of her coming to us
in this order freed. She had a husband as much
in compassion as in faith most devout, and of her
labor and journey an unwearied companion: going round
with her to the shrines of Saints James the Apostle, Giles,
Godehard, and many others' thresholds
most devoutly everywhere imploring their suffrages, in vain led to St. James and others, nowhere
however is she made partaker of her vow, although
it is written, "To him who knocks it shall be opened"; without
doubt by the nod of him who alone, to whom he wills, and when
he wills, and where he wills, has mercy. Matt. 7:8 But that others
we may omit, whose so manifest signs
and virtues to disparage it is not lawful, couldst thou not,
O Apostle of God, [do] this; who
with the partners of thy Apostolate hadst received power
over every power of the enemy? We confess,
and believe, that thou couldst [do] these and greater things;
but to Justina, thy partner in glory, to
declare her merit, this gift thou hast permitted.
For after many, at thy memorial,
vigils without fruit; and after the ways of the laborious
journey measured; the aforesaid woman to
our church came. Meanwhile with as much effort as he could the enemy,
who lurked in her, suppressing himself in silence,
because he feared to be divinely expelled;
after she entered the church,
soon by a howl and dire clamor, what she suffered,
he made known. But when after the Mass begun
the Gospel was read; the enemy, not bearing the words
of salvation, higher than can be said cried out, at St. Justina's Sepulcher she is freed.
confounding the sounds of wild animals and beasts,
he redoubles them terribly and miserably;
so far that, compassionating the person, with tears they were drenched
who saw these things, and some went out of the church,
unable to bear these things. Wherefore
after some spaces of hours led out of the church,
but at about the fifth hour brought back to the memorial
of the Saints, some dust of the holy Virgin's sepulcher being taken in water,
at the invocation of her name straightway of the demon
she was rid; and first exulting in the praise of God, to all
[45] Nor this do we keep silent, what at the same time
by the merits of St. Justina we rejoice was done. There were
two brothers among their own in lineage and substance
lowest, but in faith and quality of morals before
the rest conspicuous. Two brothers seized by fraud, Their best successes,
after his manner, envied the enemy of human salvation,
stirring up against them a certain stronger [man], who,
by the goads of envy and the torches of avarice inflamed,
desired their substance. A time
therefore for his conceived iniquity suitable having gained,
the one brother guile circumvented, and him seized
and with a fetter constrained to custody consigned:
then commanding the other to come, and fearing nothing for himself,
if for his brother by prayers alone
he should intervene. Who, not of the dove's simplicity,
but of the serpent's wisdom destitute,
giving faith to words, when he had come is seized,
and his one foot with the other foot of his brother
with one fetter diligently constrained.
There stands the perfidious robber exulting, and with his hands
applauding with the companions of his iniquity, that
what he had desired he rejoices to have fulfilled; not knowing,
wretch, that near is God's mercy to all, their bonds broken of themselves, they escape.
[who] by the merits of the Saints their power
invoke. For at the invocation of St. Justina,
quicker than said, the fetter loosed, there stands free
each, his foot drawn back to himself; with all who
were present beholding, nor to the manifest power of God
daring to contradict. Freed,
straightway they come to the places of the Saints, rejoicing,
and through all things (as has been said) of the done
matter the order reporting. Here not incongruously
there occurs to us that Leviathan, whose
jaw is pierced through with a ring. For what
else is the ring, than the all-embracing
divine mercy, which Leviathan's, namely the ancient serpent's,
jaw pierced; that those whom he by the cunning of perverse persuasion had absorbed
held; after the crimes perpetrated, through penitence
to pardon returning, confounded he may lose.
There stands confounded this one too, who while more than just
he desires, what perhaps would belong to him justly he loses.
[46] By these and other virtues, through the Saints'
merits far and wide flashing, we have judged worthy
to report this miracle, which
on the Lord's Nativity day to us the Most High showed.
For on the same day, early in the morning
while at the Office, On the Lord's Nativity a wax candle is divinely kindled. "Light will shine," the Collect was added,
where it is said, "By the new light of thy word
we are bathed"; the pious and holy in all
his works God, a wax candle, which then by chance to
the honor of the Saints had been placed, with a heavenly
and invisible light kindled. Whence for the suddenness
of the unhoped-for salvation, the hearts of the bystanders
an immense amazement invades, and with the joy of heavenly
gladness bathes. O true light,
illuminating the innermost of things! O ineffable brightness,
which never suffers the hearts of the faithful to be darkened
by the shadows of perfidy! What happens?
The standing crowd for joy cries out in
the praises of Christ: but the Brethren with added melody
jubilated the glory of God. We therefore
to their praise also communicating, through all things
let us glorify the Lord, who those glorifying him
preserves unto the ages.
[47] The envious and enemy of the human race,
always impeding the good works of men, frequently going round
the studies of each, that if
he find anyone incautious he may drag [him] to his destruction;
even now his venom pouring out,
hastens to inflict and overthrow the human heart. A staff cast at a wandering dog
But lest we seem to use circumlocutions,
by the suffrages of the merits of St. Justina the Virgin and
Martyr, the venom of the malignant serpent being indeed emptied out,
praise and salvation and glory is proclaimed
of our Redeemer. For it happened, that
the river Main, a rib of a pig to be roasted by the fire
put. But he who animated Cain to the slaying
of his brother, mixing sad things with glad,
whatever of joy there was disturbed. For running up
suddenly a dog with open jaws
the rib wished to snatch. the infant killed by his father But the villager with a staff,
which by chance in his hand he held, threatening the dog, his own
son still an infant struck, so that
immediately as if bloodless he fell to the ground,
and without breath lifeless remained. What
should the father do, when he saw these things? for the mother
by chance had gone out of the house. He cries, laments,
until the mother by [his] laments is recalled.
Who coming, stupefied, with a querulous voice fills
the air, and her garments rent redoubles [her] grief;
and what she should do, she knows not. But
who would forbid a mother, at the funeral of her child, to weep?
The mother mourns, the neighbors weep, the kin and friends
wail: he is revived. and what about this matter they should say or
decree, they utterly doubt and know not.
Some cry he is to be buried, others to be guarded;
but the mother says he is to be offered to Blessed Justina. Among all these things,
the mother's intention prevailing, the boy is vowed
to the blessed virgin Justina. What therefore?
Will the mercy of God be made distant from just petitions?
Far be it. For the Lord, through blessed
Martyr Justina's merits, receiving the vows
of the humble, beholding the hearts of the contrite, after the manner
of the Prophet in the upper room reviving the boy, the accustomed
suffrage to believers expanded. Therefore
while for burial the parents on the journey bear
the boy; suddenly divinely done they perceive in
him a miracle. For by the holy Virgin's help,
lifting his eyes they behold [him] and breathing
through sighs, sound and unharmed they receive [him]:
at last as they had disposed, to the thresholds of the Saints
with praises they set out, and their vows
with thanksgiving are paid: which
accomplished, by the way they had come they return to
their home, rendering to God always praise
and glory.
[48] Nor less worthy of praise, what not
much after, A boy to be suffocated by a swallowed glass ring, through the invocation of St. Justina in
the village Natgowe in the village which is called Colla,
not so wondrous as praiseworthy was done
for little boys, with glass rings childishly to play,
which, because, laboring with difficulty, sticking
in his throat he could not shake out; suffocated
like, without voice without breath to the earth lifeless
he fell. What should the parents, by the sudden
peril of their child terrified, do, except
what alone they could, lament? The sudden
destruction with a lamentable voice weeping
yet of blessed Justina not unmindful, a vow being made for him he is preserved:
the boy to her thresholds carrying, her
consolation humbly implore. Nor was there delay,
the most blessed Virgin, as if she would say, "You have called
me, behold I am present"; defers not to the devout
to confer suffrage. For the boy,
who now almost by all dead was reckoned,
to the honor of him, who does marvels
alone, and the praise of blessed Justina, vomiting out
what harmful he had taken, before
the bystanders is freed, and to his own unharmed is given.
[49] It happened also in the same district, that a certain
little one was left without guard in a cradle:
whose face a pig coming by chance
with bites, so that he seemed not even to have a human face,
tore; another gnawed in the face by a pig and with confused face
deformed and querulous and bloody
left [him]. His parents finally coming,
the grief of their heart by clamor indicated; and the neighbors
and acquaintances, by the clamors stirred, came together;
and what counsel or healing they should apply,
their griefs turned upon themselves, deliberated.
But at last such a solace they find, he is restored to his former form.
that for healing to Blessed Justina they make refuge.
O the wondrous providence of God, against
whom there is neither counsel, nor knowledge!
For immediately at the invocation of the blessed Virgin,
he who cleansed the leprosy of Naaman the Syrian,
the aforesaid boy's face, as if a wound
he had never felt, healed.
CHAPTER IV.
The continuation of similar Miracles.
[50] When anyone to writing, by love of study
or by exercise of talent, applies
his mind, The Prologue asks the help of the spirit about to set forth of a done thing or one to be done
the order, such indeed he ought to hold a
mean, lest his intention (according to that saying
of the Apostle, "Let each one abound in his own sense")
exceed [his] talent. * Rom. 14:5 For there are some,
who in writing so desire higher things
that they cannot return to lower. These indeed,
when, accusing the foolishness of their rivals,
their own inertia they do not reprehend,
of a more negligent mind do not correct
the sloth; to the narrating of the last prodigies. we now, considering the littleness of our
talent, often repeating, "Be not
high-minded, but fear"; placed before us, we revere
things which compel; love and fear. Love namely
of the second revelation of the holy Relics
of Aureus the Bishop and Justina his Sister;
but fear, lest, if in silence we pass them over,
we be judged slothful. For it is written,
"Who shall blush at my words,
at him shall the son of man blush"; what in
the ear you have heard, preach upon the housetops. * Matt. 10:27 May he breathe upon [us],
therefore, who by breathing fills all.
[51] In the year from the finding of the holy Relics
revolved upon itself, with very many in
the church of St. Alban our Patron signs
through the invocation of the aforesaid Martyrs
flashing; with many however still, whether
truly their bodies were there or not, In the year 1138 with some doubting, doubting;
on that day, on which the very finding
was held celebrated, among the nocturnal prayers of the middle
of the night, to a certain handmaid of God of good
testimony known, and of holy conversation
our Brother, who already long ago from life
had departed, and of the same once a faithful
guard of the church, asking if she slept, appeared:
and she denying that she slept, he added;
"Doubt not, but for certain know, thou
and any faithful, the mercies of God, which in
this basilica are multiplied, the presence of St. Justina is certified through a vision. truly Blessed Justina's,
resting here and remaining here, to be
helps, to all the world in these times very
necessary." The handmaid of God therefore as much by the unusual
vision terrified, as from the ecstasy
of mind returned to herself, the space of one hour
almost passed, "What, reverend," she said, "Father
and elder, do you say of the Virgin's brother?" He answered,
"What of the sister, far beyond all
doubt, thou shalt feel also of the brother." These and things like these conferring with body and soul, lest
of the greatness of God's revelation the handmaid be lifted up,
to her own self she was made a goad,
with the urgency of prayer. 1 Thess. 5:19 Nevertheless at
last in this word trusting, "The Spirit do not
extinguish," to the Father of the Monastery, what she had seen,
to intimate she fears not to do more quickly; with
him as witness and the same revealing, who is conscious of secrets,
who, deferring, does not diminish for his own
the rewards; to him praise, honor, piety, and
glory.
[52] After some following days, therefore, when
the Vigils of the feast day of the holy Martyrs were kept,
and the payments of vows there most devoutly
were paid, and of various peoples daily
thither flowed crowds; then however more
than usual a multitude of the sick on account of the solemnity
in troops rushed, On the Vigil of the Saints and the blessed
Martyrs' helps with sobbing prayers implored.
For as that day was held more celebrated than the rest,
so to every believer was imparted a grace more abundant. A certain woman of
Fritzlar, long bereaved of sight, taking the journey to
the suffrages of the Saints, on the very journey at their
invocation, was illumined. She however
her journey completing, she is illumined blind, paid [her] vows; and the voice, before
all the people praising the Lord, seeing,
to the glorification of the Saints, she lifts up.
[53] Nor only by these (as we have said) virtues
did our neighborhood flourish, but also
foreign nations, the intervention of Blessed Justina and her brother
Aureus feeling, At Regensburg one violating the feast is punished, congratulated [us]
in their borders. Therefore in the city of the Norici,
Regensburg, beside the river Danube,
the wondrous things, which God works in his saints, are not
hidden from the sons of men. This city as
among all that region is the most renowned,
so by the report of those flowing to it is most famous,
fertile in fields, noble in buildings, and with all
delights abounding. From this therefore a certain [man] on a certain
day, on which it was not lawful (for it was a feast)
in the time of harvest going out to reap,
feared not the unlawful work incontinently to set his hand to:
for it was unlawful which
the sacred day forbade. But he who of the sacred
day spurned the celebration, immediately the divine
vengeance felt; and penitent he receives the use of his hand: for the handle
which reaping with his hand he drew (wondrous to say!)
as if naturally grown together, indissolubly
to his palm clung. That wretch, just as
he was disabled, the blessed Virgin's name,
of which by report he had heard, invoked; and taking
the journey, through the rugged ways to
her solace hastened; and so by hastening
paying [his] vows, his hand received, he is loosed; and loosed
praising and glorifying God's mercy
to his own returns.
[54] These things thus done, a certain woman of the village
Altsigen, deprived of sight, with many to
the suffrages of the Saints tending is led, and
by the hope which does not confound consoled, and blind, sight. by the faith which
works all things confirmed, on her journey sets out.
It was come to the place where mercy
is sought, grace is found; where praise from
the mouth of men shall not fail, a heart contrite
and humbled God will not despise. For
the woman bereaved of sight, for herself asks with received confidence:
whose pain indeed he defers not to pity,
with whom are all true and just
judgments, who just petitions does not disdain
to behold. With many indeed beholding and
standing by, at the invocation of Blessed Justina, she who
had come blind, is illumined; and God, who is
blessed unto the ages, by all the people is glorified.
[55] Likewise a certain [man] in the village Winkel, in the district
which is called Rheingau, Against a vow returning to play, a poor [man] not
unknown, not lowest in lineage, but in morals
(for he was wanton), when he had nothing except
they call, with the others playing balls running about
(according to that Poetic saying; "Who has not lost
ceases not to lose, the player") by playing
lost [it]. But by his parents (as is wont to be done)
having suffered much, harshly is reprehended. He vows
therefore to Blessed Justina, that to this game not
thereafter would he return. Then not many days
intervening, when, the feast of Walpurgis past, at
the coming feast day of the blessed Apostles Philip
and James, which day was held there
celebrated, he is blinded, many on account of the feast all around
flowed together, and to various games after the manner
of the loose and wanton age, devoted themselves; he,
of whom is the mention, unmindful of the word, "Vow
and pay," to the game which he had vowed against returns,
and so to deeds contrary to [his] vows. * Ps. 75:12
What else? The hostile power, unless a good
purpose it impede, never ceases. But
see, brethren, how miserably they are smitten,
who, departing, what or to whom they have vowed do not
remember. For this wretch, transgressing
his vows, of sight is bereaved and to the earth is prostrated;
the wanton [one] is humbled, and Blessed Justina's name
without intermission is invoked. All
who had heard and seen these things, and penitent he is illumined. as for a vengeance
and a miracle reckon [it]. But he himself, of whom
the discourse [is], to the suffrages of the Saints is led.
The Omnipotent God therefore, who is appeased
through penitence as he himself says: "Be converted
to me and I will be converted to you," does not
defer mercy. Zech. 1:3 For he who miserably
grieving is deprived of sight, to the praise of Blessed
Justina rejoicing mercifully is illumined.
Let no one despair; let no one distrust: wretched is he,
who at the fountain of mercy is afraid. But let us be afraid,
abhorring to sin; let us not
be afraid through penitence, what we have strayed,
to amend. For amendment he loves
and penitence, who us from death to life
recalls, through the remission of sins and
penitence.
[56] We know and confess the name of the eternal
Trinity, In honor of the Holy Trinity, in three Persons, of one and the same
essence to be of Divinity. This attests
the Father of many nations, who, three seeing,
one adored; with the Prince of the Apostles,
who after the threefold denial,
one true God indivisibly confessing,
adored. Little however confers with confession
invocation, unless a faithful operation vivifying the faith
follow: for a good work
is constancy in faith, if (according to that,
"Who shall have persevered to the end shall be saved")
it be saved by perseverance. Matt. 10:22 But where by these forepalated
we tend, in what follows diligently
let us hear. thrice led to the saints a contracted [man] There was a certain [man] well enough
known to the city, in the city of the Vangiones, Worms,
so broken limb by limb, that with his leg to
his neck suspended, scarcely on a litter was the contracted [man]
carried. He when by a long-lasting languor miserably
was thus tortured, that he could be cured he doubts
not, if at the suffrages of the aforementioned
Saints he be presented. With others therefore
thither hastening he is led: but he himself, with many
there the effect of their vows obtaining,
once and again led and led back,
no grace of mercy obtains:
which whence it was, to him, under whose nod
death and life, languor and health hang,
let us leave. Nevertheless he of whom the discourse
is, of the Gospel not a deaf hearer
is made; where it is said, "Knock and it shall be opened
to you": but after the example of him, who
on account of importunity, his friend rising at midnight,
received three needed loaves, at last he is raised up. he urges
in season out of season, and patiently awaiting
the time of mercy, a third time is led back. Luke 11:9
While therefore with the rest of the multitude he sets out,
on the journey suddenly he cries out, that, though
long deferred, yet from him was not the help of mercy
taken away. O truly long-suffering and
very merciful God, whose mercy
has no number; who therefore to the asker
defers not, that he may withdraw, the help, but
that he may increase the desire. For this languid [man],
of whom we speak, to the doors of the basilica
of the Saints led, freed exults; and the whole
church to his praise, who every
languor heals and infirmity, rejoicing together
resounds.
[57] The serpent, the lier-in-wait of the human race,
of the crime perpetrated from the beginning in the creation of the woman not yet
forgets: for he himself, envying
the eternity of man, to whom he was the cause of [his] first
ruin, ceases not to renew the cup of death, a girl a demoniac
which to the first parent he had given to drink. Therefore
so accursed, whence first he shook off his cunning,
upon his own breast creeping,
against the woman and her seed daily
exercises enmities. A certain therefore
girl, by her parents tenderly loved, an elegant
form of a human having, when she was like a sensible person,
suddenly is the possession wondrously of a demon:
whose passion (suffering) evidently manifests,
how of the wicked possessor she was made the possession.
For herself tearing terribly,
with reproachful words she raves; and gnashing
with her teeth, by hands and feet she is bound;
her wretched parents however, with her just
as she was, to the suffrages of the Saints tending.
Where when for some days, awaiting mercy, she is freed,
tearfully agitated, she passed the time, and the people
seeing these things, together with the parents, the name
of Blessed Justina invoking lamented; it happened
that on the fourth weekday as if somewhat drowsy
by the merits of the blessed Virgin and her brother Aureus,
the enemy conquered and cast out (as he was) doubted.
[58] A certain girl of the village of St. Goar,
upon the river Rhine situated, when she was
lame, a lame [girl is set straight.] once and again led to the suffrages
of the Saints; a third time, for the reverence of the Saints,
the Trinity's power showed in her itself.
For she who before lame and weak, upon
herself lamenting, was wailing, [her] health fully received
through the merits of the Saints, with
the rest praising God cheerful exulted.
[59] After some following days, when in all
regions had more fully shone, what and of what kind
God's omnipotence to his saints rewards wondrously
had conferred, the signs are renewed, A sick pilgrim, having had his beast of burden stolen, the marvels are changed,
not only worthy of admiration, but also
useful to the faithful for the increase of
faith. For with the rest to the suffrages
of the Saints hastening, and the author of their salvation
there humbly invoking, a certain [man]
troubled by the heaviness of his body, carried on a beast,
prayer made, with the rest into lodging
was received, invited. He therefore, when his wearied
from the journey limbs to rest he had given; in the early
morning, when first the day had dawned, the beast
he found not which he had brought: for a thief,
under the silent night, after his manner had taken [it] away.
What should he do? To Blessed Justina what had happened
he commits, and exclamatory words in this
manner with weepings he sends forth. "Justina Martyr,
Justina Virgin, I have believed even, that thee
more perfectly I may believe; as if he would say; "Help me, he is compelled on the 3rd night to restore it.
because thou canst: for from thee, unless having received what
I have lost, I will not depart." These and things like these
through the whole three days redoubling, of the Trinity
on the third night he felt the help. For he who the theft
in the darkness had done, with new light perhaps
bathed, secretly had come; "Pilgrim," crying,
"pilgrim, hasten, bound to the wall
receive, what me from thee having taken Blessed Justina
forbids to lead away": and so it happened, that, urgent
in prayer, what he had lost he received; and the thief
by repenting profited, now not the thief's
office bearing, but of his guilt by pure confession
or judge bent this [man] back from the thief's ferocity,
except he who said, "All judgment the Father has placed
in my power"? John 5:22 Who recalled the same from the robbery's
obstinacy, except he who the robber
repenting to the pleasant places of paradise recalled?
Let us too invoke him who is
the author, through the trophy of the Cross, that he may guard us
from the hostile pilfering, to whom the pilgrim
paid praises with all devotion.
[60] It happened meanwhile that a certain paralytic girl,
of the village Breidereida, now ten
years having in her infirmity, thrice to the benefits
of the Saints led had come, and no
help of health had obtained. But the omnipotent God
therefore to those asking defers not that he may withdraw, a paralytic [girl is cured,]
but that in faith they may be increased and just
desires grow. For this same girl, when
on the feast of the precious Martyrs Victor
and his companions, a fourth time to the place of mercy
was led back; partaker of her vow made, of her health
the author, first of all with raised voice, with many
present, to praise she fears not. Let no one
doubt, that their merits on that day in heaven
most prevail, on which their venerable Memory
among us was kept on earth. There is added to this
testimony, that on the same day this we used as
Gospel, in which the Savior, "Take up thy bed
and walk," said to the paralytic. * John 5:8 Let us take up
too the testimony, postponing transitory things,
setting before ourselves heavenly things, to which
may he lead us, who alone lives and reigns unto the
ages.
[61] Let us consider how wretched a life it is,
which nothing follows but mourning: whose, since
its end is unknown, by a long-lasting hope of living almost
all we are deceived. But this I would say therefore,
because there are some who at every hour so death
suspect have, that to sin they fear,
to offend they dread. These indeed, the beginning
having of understanding, the memory of past things
not postponing, By the hidden judgment of God the providence of future things desiring,
their vigils guarding,
of the falling age no ambushes fear;
thither directing the paths of their steps, whence
of life they took the beginning. Nevertheless,
just as each house both bad and good contains;
so the church both fosters the elect, and sustains
the reprobate; of which reprobate the contumacy
and overflowing pride, as in many
thousands of Martyrs appears, sends the elect's humility
to the crown of life. Why such a probation (tirocinium)
is not permitted to those, because too subtly to investigate we fear,
to the very just
and hidden judgment of God to be discussed we commit.
Israel is said to mean "seeing God," but the Jewish
people, who carnally is called Israel,
by no means sees God, in whom in no way
to believe it has: but the gathered people of the gentiles,
into the unity of faith received propitiation,
redeemed by the blood of the son of God.
Whence it is said: "Because with thee is propitiation."
For God's propitiation is the accusation of sins,
and through remission of all things to believe and to hope, of the heavenly kingdom;
and through innocence and pure confession,
the possession of a clean conscience is obtained. Ps. 129:4
But where the intention of this our discourse
is directed, in what follows to your fraternity
more diligently is intimated. It happened in a district
which is called Bergstrasse, that a certain servant,
content with his own, by enemies, who also
him of his own possession had stripped through
envy, an innocent [man condemned for theft] of a nocturnal fire was accused,
and accused on a certain day, by chance with them
meeting was seized; and seized,
through the byways of the woods and through the rugged places of the mountains
cruelly dragged, without judgment to a shameful
hanging innocent was condemned. But he,
as he was placed between life and death, groaning
and trembling, that pure of this matter is his
conscience attests; praying God and
beseeching [him], that to him for the foulness of this guilt
so shamefully he be not granted to die on the stake:
and so to God and Blessed Justina his innocence with
all devotion he commends.
O hostile power; why dost thou despise the innocent's
conscience! Dost thou not know, that in the day
of tribulation to those crying out, and hanged, God's clemency most is present?
But since many are the
tribulations of the just, therefore the true liberator's
help in them superabounds. What
therefore, Fellow-Brothers, further? The innocent [man] hanged
with punishment, all are amazed in hearing. The whole
neighborhood, with acquaintances and friends, the hanged [man]
investigate: but for the whole two days through the dark
hiding-places of the woods, the sought [man] is not found.
On the third day at last, all places searched, to
the place of hanging, with God leading, they come;
and among the thickets of brambles, hanging and
still palpitating they find [him]: and immediately
loosed, with signs by which he could (for to speak,
attenuated in spirit, he was not able) of Confession
and the Viaticum the desire making known, with them
to the church … they carry [him];
where not as a robber or pagan, he is preserved for receiving the last [rites.] but as
to the Blessed Virgin he had commended; but upon the earth,
whence he had been taken, full of faith he expired.
Who would not believe that he obtained such an end
from God through the intervention of Blessed Justina,
to whom his innocence by a true relation
he is believed to have committed. These, Brethren, are
the works of innocence: this is the victory of a good
conscience: which thus unanimously persevering
let us study to imitate, that of the eternal retribution
partakers we may be found.
[62] Kindly God, founder of the world, of all
creator, King Christ supreme, who alone
sustainest the mass of the earth surrounded by waters, After some cessation of miracles of whose
majesty it is to be able to do all things, to know the incomputable
under number, just as the stars
by name, so also the rains drop by drop; all things
thou beholdest, connecting the lowest with the highest. It knows,
O God, thy power alone, why sometimes
from those asking by a certain delay are withdrawn
the benefits: but perhaps this is done, (as
thou thyself sayest, "Are there not twelve hours of the day")
for a difference of times according to that saying of the
Wise [man], "All things have a time." John 11:9, Eccl. 3:1, All things
are done, as we believe, by certain measures of times.
Little by little therefore, some space of time
slipping away, when in the aforesaid basilica of the Saints
for a little the accustomed benefits had ceased,
nor yet there of vows had less the desires
their increment; a certain [man] well enough
known, by name Gnanno of Aschaffenburg,
in all his members for a whole three years miserably
contracted, to acquaintances and friends, thrice carried back a contracted [man,] parents
and kin, a testimony of labor and of grief
even miserable he had been made. He indeed,
when to the suffrages of the Saints once and again
by some kind of carrying carried back, and yet not
the long-desired help of health had obtained;
yet not on account of the debility of his body with weariness
is he affected; but, what alone he could, himself
instigating friends and admonishing them, a third time to the place
of mercy, on Passion Sunday
is led back. Where while he had been more nearly placed,
all present with the voice he could tearfully
admonished, that for him they would deign
to pray, that, with God granting and St. Justina interceding,
the health of his body he might merit to receive.
Which when it had been done, and the whole Church
for him prayers to God had poured; no
delay of health is made, where such with God prevailed
immediately offered itself salutarily the pity. What
therefore? You would see the lame [man], to full health restored,
leap forth; he is cured. you would see the contracted [man], more
in glorification, in the praises of God suddenly leap up.
O truly long-suffering and very merciful
God, who defers not that he may withdraw the helps!
Therefore in his praises, for such great marvels,
the whole church with joy resounds.
[63] After these things, a space of some time having slipped by,
when everywhere in the lands of the Saints was declared
the merit, Likewise a paralytic mother, in certain poor little
women of Nytea, namely mother and daughter,
needing God's mercy, the heavenly
glory is manifested. For the one, the mother, with so great
with no motion of her members could she make use of them, except
with great pain and the lifting up of the whole body:
but the other, so miserably was made
the demon's mockery, that, having gotten a solitary place,
many times she had prepared for herself a hanging;
and this she would often have perpetrated, if
by the precautions of [her] kin prohibited she had not been.
Nevertheless, lest the iniquitous invader's instigation entirely
be made void, in herself was shown
frequently a most bloody tearing. O thing to be pitied!
The one burdened by the debility of body,
the other as if mad bound, all around is rolled.
But the mother of her own pain is forgetful,
and with the daughter's miseries as with her own bowels compassionates.
She invokes God, and the holy Virgin's
help implores: all she exhorts to pray,
that a continual prayer for the daughter's liberation to God
be poured: like the Canaanite woman she is made, while
more for her daughter than for herself with inmost heart
the Lord she prays. But the truthful and just God,
who when he wills has mercy and accommodates, and a daughter a demoniac. the contrition
of [her] heart hearing, to the patient soul
now from the bonds loosed, to the mother protests, that she
in a vision to Blessed Justina's helps had been called.
To whom the mother: "Who," she says, "with me languishing, thee
shall lead?" But she, now of sound mind made;
"Mother," she says, "he who where and when he wills saves,
himself to me through a vision manifested, that both of my journey
thou shalt be a companion, and of health a partaker through
the Saints' suffrages." And it happened, that,
while to the place of mercy continually praying
they walk, of their desire restored the health,
under the testimony of many men, who praise God
over all that they had seen [as] those praising,
partakers of their vow they are made. For the one, from the litter
on which she was carried suddenly leaping out; the other,
from the enemy freed, congratulating, home
both with joy return, and all
who were present to the praise of the Author of all
goods are kindled, to whom is honor
and glory, through the infinite ages of ages.
Amen.
ANALECTA D. P.
From the book of Sigehardus Monk of St. Alban
Which exists in a Ms. of the Charterhouse of Cologne
Aureus the Bishop, Martyr at Mainz (S.)
Justina his Sister, Martyr at Mainz (S.)
Justinus the Deacon, Martyr at Mainz (S.)
Many other Martyrs at Mainz and Heiligenstadt (SS.)
FROM Sigehardus
§. I. A narration of the Passion and burial diverse from the former; the Finding in the 12th century more distinctly set forth.
Because of this book and its age and Author,
enough has been treated in the preliminary Commentary,
nor do we judge the whole worthy of the press; it pleases
under the title of Analecta to collect the chief places
pertaining here; and the double Prologue being omitted, with
the three first wordy Chapters, from Chapter 4
to take a beginning, almost higher than is needed;
yet not uselessly for a more distinct knowledge of Mainz affairs. When therefore Sigehardus had said,
that the City of Mainz, not in that
manner in which it is situated, but in another place farther distant from the Rhine
was founded, as antiquity hands down, The old city before the devastation he says (nay rather the common
opinion holds) the first walls of that city, in a level
spacious place, where now is the house
of the sons of Gehazi, that is of lepers, and the church
of the Nuns of St. Mary, which is called Sacred-valley (Heiligenthal),
were constructed. From which relation
it can probably be argued, that the place where
now is the chapel of St. Hilary, was the Episcopal residence
then. There namely of the ten Bishops,
who before the times of the great Boniface
ruled the Mainz church, the bodies
which now in the church of St. Alban rest,
were laid up. For the presumption is strong,
that, with few Collegiate churches yet existing,
nowhere rather than in their own Cathedral church did they choose a place of burial …
But to my assertion, farther from the Rhine's bank. about
the prior place of the city of Mainz, consent
the surviving in the same plain particles of walls,
and subterranean foundations all around
found, nay even the surviving ruins of a theater,
which after the manner of the Romans, for the Circus games
or gladiatorial games and for public spectacles,
was constructed outside the city;
and to this day is shown; and also titles,
deeds, and names of various Princes
carved on stones, which below and
outside the city in several places are found
scattered.
CHAP. VIII.
CHAP. IX.
[2] In the number therefore of those Bishops,
who, as has been aforesaid, ruled the Mainz
Church, its formerly Bishop Aureus, before the times of the most holy
Boniface, the most blessed man Aureus … truly
having obtained, the office of so great a name
with a most holy life and divine works adorning,
the rule of the Church committed to him most vigorously
governed: although the whole world
by various and especially the Arian heresy's
storms was shaken … which pestilence at the royal
nobility's city Mainz had so far
involved [it], that scarcely anyone dared openly himself
to profess Catholic. But the most blessed Pontiff
Aureus, openly opposing this error,
and visibly resisting [it], thence by the Arians he is cast out and the heretics' arguments
by the testimonies of the divine scriptures refuting,
convinced them; and as a true
shepherd, not a hireling, for the truth, and for
the people committed to him deeming death pleasing,
the sheep entrusted to him, snatched from the jaws of wolves,
studied to rescue … Seeing
therefore the nurslings of heretical depravity, that by the arguments of truth
they were confuted; against the blessed man in a furious
manner they rave … Cast out therefore from his
seat is the blessed Pontiff … shaking off the dust of his
feet over them, and the places of his diocese
visiting all around and those he
could from error recalling, with his sister Justina and many orthodox. the work he fulfilled
of an Evangelist … But there accompanied the blessed
man's footsteps, not so much by change of place or walking
of feet, as by actions and purity of life,
the most sacred virgin Justina, as much in faith
as in blood his sister german, and of his passion
the faithful companion and partner afterward to be …
Several other religious persons too,
men and women, who from the truth and integrity of the faith
to recede deemed a crime … with an equal
sentence with the holy Bishop were cast out
…
CHAP. XI.
[3] Meanwhile, as Blessed Jerome testifies
in the epistle which to Ageruchia the noble widow
he wrote, Meanwhile the city is laid waste by the Huns, innumerable and most ferocious
nations occupied all the Gauls:
whatever between the Alps and the Pyrenees by the Ocean
and the Rhine is enclosed, the Vandal, Sarmatian,
Alans, Gepids, Heruli, Burgundians, Alemanni;
and (O republic to be lamented!) the Pannonian
enemies laid waste. For Assur came
with them: Mainz too, a noble once
city, was captured and overthrown, and
in its churches many thousands of men were slaughtered
… And so while the most blessed Pastor and
Pontiff Aureus, with his Justina and that faithful
company to the city of his see, into whose ruins Aureus, returned, from which
through the Arians' insolence and the persecution's
rage long since he had been cast out, returned,
he found it overthrown to the ground … and the perfidious
Attila the King, that region and province
still all around circling, all things with fire
and sword laid waste … (in the year 451)
The most holy Pontiff however, not fearing
the unbelieving King's savagery, and the perverse nation's
bestial madness, in the midst of the depraved and perverse nation
passing through, evangelized
and preached publicly Christ;
… comforting the minds of each, and admonishing,
that, by the love of this life set on slippery ground
deceived, to die for the truth
they should not doubt …
[4] By whose salutary word of admonition
the most sacred Virgin Justina, … with that
little flock of the faithful, and animating his [people to martyrdom,] who the exile from
the City and his Seat long since cast out Pastor
had followed, animated, to the passion
of their own accord to thrust themselves desired … * But the word
of sacred instruction completed, the blessed
Priest Aureus the Holy of Holies entered,
for himself and for the people committed to him,
the price of our redemption about to offer,
with the most blessed Justina and the rest, whom
the sincerity of faith and the love of charity toward so great a Father
did not permit to be separated, standing by.
Where while at the altar standing the solemnities of the Masses
he celebrated, and himself with a contrite
and humbled heart sacrificing offered to the Lord;
suddenly a crowd of Huns and likewise
of Arians rushing in, surrounded
him, and also the faithful who were with him:
and against the Saints of God the swords of their fury and arms
turning, first the blessed Bishop
cruelly slaughtered they slay, amid the Sacred [rites with them he is killed,] then the venerable
Virgin Justina with the rest of the faithful
who likewise stood by …
C. VI.
CHAP. XV.
[5] Already long ago indeed, with the whole world fervent with the storm of persecution … infinite
hosts of Saints, and he is buried on the mount of Martyrs, now [the mount of St. Alban.] Martyrdom for Christ's
name having suffered on the mount where now is
the church of St. Alban outside the walls of the city, which
among the Gentiles was called Mount-of-Mars (Mons-Martis), it is established
to be buried … which, idolatry now utterly
eliminated, the Christians, the name changed for the better,
the mount of Martyrs from the thing itself
and the evidence of the fact congruently called
… * The most holy therefore bodies of the Blessed Aureus,
Justina, and their Companions, to the
Mount-of-Martyrs above said, according to
the exigency and quality of the time,
quite honorably were buried; where through
many courses of times they lay, to other men
unknown and therefore as if
without honor despised and abject … But afterward,
peace now restored to the Churches, the City then restored, and with Catholic Princes
reigning, about the restoration
of cities, about the reformation of churches,
to the honor of God and the praise of the Saints,
the Princes themselves began to think
… and the distinguished city of Mainz,
by Attila (as has been said) overthrown, not
in that place in which it had first been founded, but
in another nearer to the flowing Rhine, where
to this day it is situated, much more honestly than
before they restored … Thus far he, going before the compilers of the Mainz
Breviary with the words,
which in compendium should follow; to me all very
uncertain, on account of the place, manner, and authors
of the Martyrdom, about which the more ancient than he, as
we see, far diverse things wrote; but the people of Heiligenstadt
hand down all contrary things. Let us proceed
to the more certain things which from Goswin's treatise
the same Sigehardus excerpted, chap. XIV and following.
[6] But with time proceeding; namely in the year
of the orthodox Prince and Catholic
Emperor Charlemagne the thirty-eighth, in the year 805 the church of St. Alban is founded,
which was of the Lord's incarnation the eight hundredth
fifth, but of the passion of the Saints
Aureus and Justina the three hundredth fifth, * when
that memorable Richolf, third from
blessed Boniface Archbishop of the holy Mainz See,
the fifty-fifth by the authority of the already said prince
Charlemagne, on the above named
Mount-of-Martyrs over the sacred Ashes of Blessed
Alban the Martyr a Church with sumptuous work,
just as today is seen, founded, both Blessed Alban's
and also of the holy Aureus and Justina
and their companions and many other
Martyrs the bodies in coffins, and into it are brought the Holy bodies: more becoming
and honest (as afterward was found)
to commend he took care; secretly however
and under the testimony of few, because he feared
to give the Holy to dogs, and the pearls
of such precious Relics to send before
swine; but, when after this second
burial of the Saints, a hundred
thirty years had been spent, which was of the incarnation of the Lord the year
nine hundred thirty-fifth, in the time
of Henry the first of this name King of the Romans,
Hildebert, from the Pontificate
of the great Boniface the twelfth of the Holy Mainz
See after Heriger the venerable
Archbishop, to which are added in the year 935 another 10 holy Bishops. the Relics or bones of ten
Bishops, who before the times of the most holy
Boniface ruled the Mainz Church,
namely of Crescentius, Martinus, Bodadus,
Suffronius, Maximus, Sydonius, Sigemundus,
Lentgasius, Lantwaldus, and Laboaldus, from the Chapel
of St. Hilary, of which above was made
mention, where the same Bishops had been buried
first, to the monastery of St. Alban translated,
accompanying [him] the Clergy and people of the city,
with a solemn procession; and those Relics
before the altar of the Apostles (which
they also call the altar of St. Vincent, on account of his most holy
body, in the same altar then laid up) in the receptacle of one sarcophagus he placed,
on the day before the Ides of March.
[7] a common memorial built above [them,] There being added also to the tomb or sarcophagus,
in which the reverend Archbishop Hildebert
the bones of the ten Bishops translated had laid up,
without an interval two other coffins,
becoming and honest, in each one separately
the bodies of the blessed Aureus and Justina most reverently
he placed; and a double pavement spread above,
the surface of the earth he leveled.
In which place, after the Finding of the Saints,
three solemn memorials were built: which,
in a tetragonal form contiguous, nay continuous,
with a marble flooring disposed, from the earth
vestiges remain. To which memorial of the Saints
how many and how great benefits of miracles and graces, afterward illustrious with many miracles.
by their merits, the wondrous in his Saints Lord deigned
to work, neither can the tongue report,
nor would the writer's pen suffice to explain. Let it be permitted here to me Sigehardus's
text to interpolate with a few verses, by which
the memory of the aforenoted translation consigned
by our Knackrich.
He who from Boniface first merited the Pallium, An old poem on this matter,
This Father Hilwert, the twelfth Archbishop,
Found the venerable bones of the Fathers once, left
Within the most sacred basilica now of Hilary,
From which hither he conveyed in order the ten ancient ones;
That the distinguished place might preserve the pledges for the worthy.
Attending to their merits, and likewise their pious deeds,
He makes them as fellow-brothers collateral to Auraeus,
He effects [it], and in this built tomb enclosed them; he notes this was done, 14 March.
Of Christ nine hundred, ten thrice, once five thou readest the years,
And the fourteenth light Martius wishes me to add.
This day was in the year 935, in which Easter
was to be celebrated on 29 March with the Dominical letter D,
the Saturday before Passion Sunday.
C. XVI.
[8] But the very place (says Sigehardus further)
where the holy bodies of the blessed Martyrs
had been laid up (as already has been said)
afterward was not made sufficiently certain: and with
the fault of oblivion and the length of time intervening,
by the very Brethren of the church it was in a certain
manner unknown. They lay hidden therefore after
this from the memorable Hildebert Holy burial,
or if anyone wish to say translation, and so they lay hidden until 1137, of the most blessed Martyrs Aureus and
Justina the pledges, in the bosom of mother earth concealed,
up to the time of the Emperor Lothair.
Which Lothair, Duke and Prince of the Saxons,
succeeded Henry the fifth of this name in the Roman
Empire, after about two hundred
and two years; for in the eleventh year
of this empire, which was of the Lord's Incarnation
the one thousand one hundred thirty-seventh,
of our holy Patrons often named
the bodies, with the Lord God revealing,
were manifested in this manner. when in the renovation of the old pavement When among the Brethren
of that church, namely of St. Alban, it was
not ambiguous, that the Relics of the holy Aureus
and Justina with their companions rest in the same church;
yet in what certain place, where they lay hidden laid up,
was utterly unknown. Certain therefore
of the faithful, by a religious mind and good spirit led,
by a special devotion toward the church of St. Alban
incited, its pavements,
consumed and worn by excessive age, to the honor of God
and the Saints, and for the remission of their sins,
at their own expense determined
to renew. Where while of the old pavement was taken away
the surface, there were found suddenly sarcophagi,
or coffins as much in quality as in quantity
from one another differing, of many and
of diverse time Saints the bodies or ashes
containing: of which a certain part into
the earth whence it was seemed to have returned, a certain
quite incorrupt surpassed the whiteness
of a lily, the coffins of all uncovered, the glory of the future resurrection forewarning; a certain part of them too ruddier
than old ivory, still moist with fresh
blood as if in that very point of time it had been shed,
of their passion and faith the indications
most open and most evident presented.
Among these coffins indeed of the holy Aureus
the Bishop and Justina the Virgin his sister the bodies,
by the burial of the ten Bishops,
whom the memorable Hildebert the Archbishop
of St. Alban to have translated, the bodies of Saints Aureus and Justina were found. with joy were found.
But by what merit of sanctity with God
they shine, attests (as has been said)
at their venerable Relics the grace of miracles
exhibited; nay, what daily ceases not to be exhibited
by the Saints' merits, the multitude of graces.
But the history of the Finding of the holy Aureus
and Justina, and also the miracles,
which both before and after their finding
the Lord ceases not to work, to the full
he who desires to know, let him read the booklet of Goswin the monk,
to Adalbert of the holy Mainz See
Archbishop, from Blessed Boniface the twenty-
sixth, published on this; and there
he will find, at what time, in what order, and the miracles described. and
with what graces of miracles the blessed
Martyrs' Relics, above gold and topaz
precious, he revealed, who his Saints
worthily glorifies.
ANNOTATIONS* * C. XIII
* * C. XIV.
nay 300
§. II. The bodily presence of the Saints confirmed by miracles; a double finding of several others.
C. XVII.
[9] Because it was doubted sometime among
strangers, whether truly the bodies of the blessed
Aureus and Justina in the Church of St. Alban
rested, or not; to take away
all doubt of this kind from the hearts of the faithful,
two things worthy of relation to this little work I have judged
to be inserted; one namely before and the other after
the holy finding of the Saints of whom we speak, At a station in St. Alban's, the Clergy and people gathered
miraculously wrought in this manner. It was
the solemn day of Palm Sunday, on which
of all the Collegiate churches the common
station at the church of St. Alban is wont, by approved
and ancient custom, to be celebrated.
And when to the joy of so great a festivity a multitude
of the city not small had come together; and
with each holding their several places with their companions in the Choir's
places, both Canons and Monks
with much reverence were intent on the divine offices;
less devout, the reverence of the place not
fearing, ignorantly straying, the aforesaid
sepulcher of the ten Bishops and of the holy Aureus and
Justina climbed, a certain [man standing on the Saints' sepulcher,] and suddenly his knees let down
and weakened upon the tomb
of the most blessed Virgin and Martyr Justina
half-alive he sat down; and emitting a horrible sound of a dire voice,
those singing psalms in the Choir, not without
great terror and admiration, he silenced.
But with those running to him who near
stood; when, he being lifted outside the threshold
of the church, [and] water put into his mouth, as is wont to be done,
he himself at last, his strength resumed, scarcely
breathed; the bystanders began from him
to inquire solicitously, what was the cause of a voice so
clamorous and so unexpected a fall. To whom
he, as he could, answering; "I marvel," he said,
"that this from me you wish to learn,
which with your eyes all who here have been present,
with me alike have seen. by St. Justina appearing, he is struck. For when upon the sepulcher
ascending there myself to restrain I thought;
suddenly a person excellent, fair in face, in
the habit of a virgin, from the tomb came forth; and
in the face, me now half-dying so
to cry out and fall compelled." O praiseworthy dispensation of the divine
operation, whose nod, the fault of ignorance
correcting, to the offender
gave understanding through the vexation. From that time therefore,
all doubt taken away about the possession of so
precious a treasure, not so much begun
as renewed, to God and the Saints there grew
reverence, by their sacred merits an end
in no way to have.
[10] In the year likewise after the holy Relics were found
upon itself spent, and with innumerable to the Saints'
memorial benefits of miracles
exhibited; In the year 1138 the deceased Sacristan appearing to a Recluse, when (as above said) whether
these things by the merits of the Saints Aureus and Justina
were done, and whether truly there they rested, still
some doubted; to a certain Nun,
at the same Monastery enclosed (for in ancient
times a cell of Recluses among us
existed, to the monastery wholly contiguous, so
that one and the same Monastery and cell
had on one side a wall.) A Brother
guard of the same Monastery
had been, and already long since from life had departed,
through a vision appeared. And calling her by name,
whether she slept he asked. She denying that she
slept, this [man] who appeared subjoined;
"Doubt not," he said, "but for certain know
thou and any faithful, the benefits and grace of miracles,
which in this, with God granting,
manifoldly are exhibited church, [are] the most sacred
virgin and Martyr Justina's, he bids her be certain of the presence of each Saint. in this
truly resting basilica, suffrages."
But she, now made more cheerful, "And what,"
she said, "Reverend Father and elder, of the Blessed
Pontiff and Martyr Aureus, the virgin's
brother, dost thou say?" To whom he: "the same," he said, "which
of the sister Virgin, all ambiguity utterly removed,
mayest thou feel and firmly believe, thou
and any faithful Christian, of the brother."
And these said, there disappeared the vision which was speaking
to her: and because these two miracles therefore
here are inserted, as has been aforesaid, that
it may not be permitted to anyone to doubt that the bodies of the holy Aureus and
Justina, nay even of their Companions,
in the church of St. Alban, and not elsewhere, all
doubt cast away, repose.
[11] Here further it helps to interpose, what Sigehardus,
whom we transcribe, Many other Martyrs buried on the same mount, about others found on the same mount
bodies in chapter VI had premised, in these words:
"Of the ancient and very old [men] a skillful
and faithful, to our elders handed, relation to
us has come; that a certain Duke (as
is truly presumed) Catholic, with a great
army of mixed sex, on that very
mount was killed and buried: who,
of what profession he was, since neither
his history, nor the ancients' relation teaches, after
many courses of times shone forth evidently;
although not at one and the same, they are found in the year 1175, nay at diverse
times, the indications of their faith were disclosed.
Finally in the year of the Lord's Incarnation
1175, but after the finding of the holy
Aureus and Justina in the 38th year,
with the Roman Emperor Frederick
the first of this name reigning, but the holy Mainz
See's Chair Conrad the Archbishop
after Blessed Boniface the thirtieth
governing; he who in his Saints is
glorious and wondrous, God, and who the hidden things
of mysteries reveals, of his Elect,
whose bodies on the Southern side of the monastery
of St. Alban lay hidden, and again in the year 1267 at one time deigned
wondrously to reveal. And likewise a second
time in the year 1267, with the
Roman Empire then vacant, but to the Mainz Chair
with the glorious Werner the Archbishop,
from the Pontificate of the kindly Boniface the thirty-sixth
presiding, the benefits multiplied, of those
who had remained the pledges, a revelation
the Lord deigned to repeat.
[12] That as well first as second finding of the blessed
Martyrs, or revelation, because
sufficiently by our predecessors for the memory
of posterity it has been noted in writing, it here in
silence, as known, I have judged should be left.
This one thing certainly to ratify their glorification
let it suffice, with certain indications of true martyrdom and sanctity. that signs
most evident and most known, of faith, Martyrdom,
and their sanctity, with God revealing,
to our people manifestly shone in our times. Of faith
indeed; because, their sepulchers opened,
which although for their multitude the number
exceeded, yet very accurately and
honestly had been made, the sign of our salvation
in the stones closing the sepulchers within and
without carved for the most part we proved: but of their Martyrdom
from this an evident judgment was disclosed, The history of the deed done is wanting. because in their very sepulchers
certain bodies without heads, certain heads
too without bodies, the truncation of feet or hands,
or of other members the defect we found:
which on account of the impediments of the persecution to have been done
we do not doubt. But of their sanctity
now there is no need to seek a reason,
since in our days an innumerable of each
sex and age people, at their most sacred
Relics from divers languors healed,
their sanctity's merits by experience
have taught, and daily to teach cease not."
Thus far in the cited place Sigehardus: but to wish
rather than to hope it is permitted, that those writings
about the double finding of those Saints be found.
§. III. A new finding of the Saints at the end of the 13th century. Relics elsewhere.
C. XVIII.
[13] To the principal proposal about Saints Aureus
and Justina, returning the pen,
"what in our times," says Sigehardus,
"about their sacred Relics was done,
briefly and faithfully let it study to explain.
For in the year after the last, which (in num. 8)
we forepalated, finding of the Saints, the one hundred
sixtieth, In the year 1297 the Saints' sepulcher opened, which was the year of the Lord's incarnation one thousand two hundred
ninety-seventh, with Boniface the Pope
the eighth of this name the Apostolic See
governing, and with the fasces of the Roman empire
by Adolph the King exalted, but of the holy
Mainz Church with Gerard the second of this name
the Archbishop, from Blessed
Boniface the thirty-eighth, presiding;
the church of St. Alban being now destroyed without
hope of better restoration, on account of its excessive
age, in that part, in which the precious
Relics of the Saints were kept, in
the place which already above has been assigned, the Brethren
thought, the pledges of their holy Patrons,
by a type of devotion, from the earth
to raise; the bodies of Saints Aureus and Justina are translated: and in more becoming, and to their Sanctity
more congruous coffins to be preserved
to commit. Wherefore, a religious counsel
held about so pious a work, with the Canons of the greater
Church of Mainz at their request coming with a solemn
procession, the place of the Saints' burial
with the highest reverence and devotion
they opened; and the most precious treasures of their Relics,
just as by the venerable Lord
Hildebert the Archbishop there laid up
they had been, in the manner above expressed
through all things they found. Which with great
fear and joy, praises to God sounding
and canticles, reverently lifting,
in honest shrines laid up, to the principal
altar of the monastery of St. Alban, with hymns
and songs of praise, they translated. These
too at the petitions of the aforesaid Canons,
which their very devotion seemed to bring forth, his arm is given to the Canons. the Brethren of the oft-named Church
humbly assenting, a solemn part
of the holy Relics, namely the arm
of the most sacred Virgin and Martyr Justina,
to them as a special reward, a noble gift
and excellent present, in sign
of fraternal union and pledge of mutual friendship
with a cheerful mind gave; which
indeed in the Cathedral Church of Mainz
at St. Martin's, brought from the house, with much
honor and veneration is kept."
[14] Happy therefore I would call the city
of Mainz which by the patronage of such Patrons subsists;
The other Saints whose bodies or Relics [are at St. Alban's;] happier the church of Mainz,
which by such eminent Martyrs'
Martyrdom is adorned; and most happy
St. Alban's basilica, which by the bodily presence and suffrage of their Relics
to be adorned merited from the Lord. Happy Society!
blessed college! Holy congregation, of so many
witnesses of Christ in the church of St. Alban, as
in the house of a great householder united!
There the Lord of the house, the renowned
and glorious Martyr Alban, with hospitality fostering
pleasantly that great nursling of Spain
Vincent, Martyr and Deacon,
by the orthodox Emperor Charles
thither translated: there Aureus the Bishop
and Martyr, namely, Vincent, Theodore, Sergius Martyrs. protector of his See and
singular Patron; there his sister, Virgin
and Martyr, Justina, among guests so excellent
not the lowest, of the Lord's family the chief Patroness.
Thee too, renowned Martyr of Christ
Theodore, with that blessed Sergius the chief-officer (primicerius),
most welcome guests here,
nay special patrons of our church
we venerate.
[15] And shall the Confessor of the Lord, kindly Justinus,
Justinus the Confessor from this most sacred fellowship suffer thee to be excluded? Far be it. For thee, a most welcome newcomer in this fellowship of Saints,
transmitted to us thy Basilica of Heiligenstadt;
the virgin Innocentia, and her mother Blessed
Vincentia: whom, Patrons of our place and
propitious Protectresses, Innocentia and Vincentia. from the parts of Italy
from the city of Ravenna to this most blessed
fellowship the Divine clemency directed,
with Oggarius after the Pontificate of holy Boniface
the fifth Archbishop of Mainz, translating them.
In such Athletes named and chief
glories golden Mainz. In these
so eminent Fathers, chief Patrons
and Protectors, the church of St. Alban flourishes;
and the whole of Germany glories. Although besides
these, in the very basilica or mount, infinite
bodies of Saints are contained; whose bodies
although to us unknown, God however
of all knows the names. Whence let it suffice
to any Christian there faithfully their
suffrages to seek and efficaciously to obtain the suffrages,
since to no one asking in right faith,
and not hesitating; by their patronage would the Lord deny
the desired benefits.
[16] Of St. Alban we shall treat on the 21st of this June;
of St. Vincent we treated on the 22nd of January, and of his
Body or Relics translated into various regions;
yet there is not named the Mainz
church of St. Alban; accordingly in the supplement
of that month also the cause of the people of Mainz
will come to be treated. The head thither by Charlemagne
translated Serarius (book 1 chapter 17 on the Mainz
Saints) numbers in the 4th place. Theodore
and Sergius the same passes over, nor whose
these Relics are, in the concurrence of several
Martyrs of the same name, is it easy to define.
St. Justinus the Confessor's feast solemnly,
with 9 Lessons to be venerated, is prescribed in
the more ancient Breviaries of Mainz on the 4th of August;
which why in the Breviary of the year 1570
it was omitted, I know not; unless perhaps, because that
feast, proper to the monks of St. Alban, did not concern
the Canons of Mainz. Meanwhile I desire
to be taught, what is that Heiligenstadt basilica of St.
Justinus, whence the taking away either of the Body or of a
signal Relic is indicated. Thus far nothing nearer
occurs than Hoogstetten in Swabia; but
too uncertain is the conjecture founded on the mere
affinity of the name. But if anyone about such
what he knows suggests, he will find us grateful at
the aforenoted day, the 4th of August. Of Saints Vincentia
and Innocentia's translation made to Mainz
in the year 824, we treated on the 1st of February
at the Life of St. Severus, the Husband and Father; where
in the Supplement it will be permitted to add, what here is said
about the other translation to the church of St. Alban.
[17] In the Martyrology of the Church of Prague (that
the rest about Saints Aureus and Justina I may pursue)
thus it is read: St. Aureus's arm and St. Justina's head, "On the 16th of the Kalends of July. In Mainz
the feast of Aureus, Archbishop and Martyr, of whom
in the monastery of St. Alban in Mainz,
and adorned gave to the church of Prague.
On the same day, the feast of Justina Virgin and Martyr,
sister of St. Aureus, of whom the Head in the same
monastery obtained Charles, and gave to the church
of Prague." That Martyrology was composed,
or rather written, and with its own additions
augmented, in the 15th century at most;
and remaining among us for several years,
at last it was found and restored to Father Gamans
who had lent [it], the things which were proper
being transcribed. given by Charles IV to the church of Prague in the year 1354. The very letters of Charles, to all
the Estates of the Kingdom of Bohemia, given at Mainz
in the year 1354, on the 4th day of January, about these
and several other distinguished Relics,
on the German journey by him acquired, recites
whole in the Phosphorus of the Metropolitan St. Vitus
church Thomas John Pessina, of that very church
Dean and afterward Bishop of Samandria in
Hungary, page 433 and following; where
among other things, "in the city of Mainz, by
the Venerable Archbishop and Abbot of the
monastery, given to him in that very monastery,"
he reckons a great part of the body of Blessed Alban,
Martyr and Virgin, and a part of the Arm of Blessed Aureus the Martyr,
the first Bishop or Pontiff of Mainz.
[18] Of St. Justinus the Martyr's Relics, from Heiligenstadt
probably to Corbey in Saxony
brought, Something of St. Justinus sent to the same from Corbey in the year 1375. and in the year 1375 by Bodo
the Abbot to the same Charles sent, I treated in num.
24 of the preliminary Commentary. Here I add, that they either were not
added to the Relics of the church of Prague or of the
Karlstein citadel, or hidden lie
under the name of St. Justina: for Pessina the Dean,
professes that nothing of Justinus he found, page
477 of his Phosphorus: but in the Consignment of Relics,
described in the year 1379, namely
only four years after the aforesaid donation;
and again in that which was written in the year 1387,
thus to be read he found: "Likewise a rib
of St. Justina, Martyr of Auxerre, perhaps a rib, hidden under the name of Justina. in
gilded silver. Likewise a rib of St. Zophia
the Virgin, similarly encircled with gilded silver."
But the Dean seems to presume, that by
an error it was made, that it was so written; and with the inscriptions
lightly changed it ought to have been read: "A rib of St.
Justinus the Martyr, A rib of St. Zophia the Virgin
of Auxerre." But Sophia or Zophia
not only do I not find at Auxerre,
but neither in all the rest of Gaul; a Justina the Virgin,
I know not which, on the 30th of December names
Henry Canisius in the German Martyrology:
I confess that to me about Justina and Sophia, there
named, nothing is clear: of Justinus's relics
sent from Corbey I cannot doubt; but that
from Heiligenstadt they were received I think can by a probable
conjecture be held.
APPENDIX D.P.
On the Heiligenstadt church of the Saints.
Aureus the Bishop, Martyr at Mainz (S.)
Justina his Sister, Martyr at Mainz (S.)
Justinus the Deacon, Martyr at Mainz (S.)
Many other Martyrs at Mainz and Heiligenstadt (SS.)
FROM A MS.
§. I. The first restoration and dedication of the Dagobertine church of the Saints in the 9th century, under the title of St. Martin, and the Privileges granted to it.
[1] The excellent diligence of our Knackrich deserves,
that what he in honor of the holy Aureus and
Justinus laboriously collected from the authentic monuments of the aforetitled church,
The liberality of the Emperor Henry. by I know not what chance in
our College found, and now at last to the Chapter
restored, be brought into public notice. After
therefore he has sufficiently taught about the first origin of that very place from
some of the Frankish Kings, and that probably Dagobert,
derived; he proceeds to declare to what Lords
it successively obeyed, and first to the Frankish
Kings he substitutes the Counts of Thuringia, the first Church built over the Holy Bodies whom the Archbishops
of Mainz succeeded, not only in
the full possession of the city of Heiligenstadt,
but of the rest of Eichsfeldia gradually by the purchase
of various allods in it; and to the great benefit of the saints
Patrons there he imputes, that the Catholic
faith hitherto there has been preserved under the obedience
of the Elector and Archbishop of Mainz,
though so far from its Metropolis and from the surrounding
towns of heretics often to defection
solicited, with arms even applied to the persuasion. by their name it seems to have been named.
[2] But as by the perpetual tradition of the elders it is believed
that the first church there over the Saints' bodies found there
was built, so it is credible
that by their name the same too was called from
the beginning; and that this name long remained for the Choir, A new [church in the year 1363 is dedicated on 1 November.]
which must have been ample enough: since in it
St. Willigis the Archbishop is read to have consecrated St.
Burchard Bishop of Worms in the year
992; the old church which before the same Choir then still
stood was afterward rebuilt into a greater and ampler
form, which Rabanus
Magnentius Maurus, the sixth Archbishop
of Mainz, dedicated on the Kalends of November,
just as is read written on the back of the Diploma
given in the year 1363 by Gerlach the Archbishop,
and it is added: "See the enclosed charter."
But such a charter has perished. But by that
diploma the Archbishop grants that that Dedication, to
which in that most cold region not without trouble
was being approached in wintertime, at the beginning of these Kalends, transferred to the day of the blessed Martyrs Aureus and Justinus (about, that is, the year 1280), should be transferred again to the second weekday of Pentecost; [this feast is transferred to 16 June and thereafter to the second weekday of Pentecost] I believe so that all the inhabitants throughout the Eichsfeld—for whom the day of the Saints, festive for the Heiligenstadt people alone, was not a holiday free from servile work—might be able to come there without loss, through the convenience of a day commonly kept as a holiday by all. It runs thus.
[3] Gerlacus, by the grace of God Archbishop of the holy See of Mainz, Archchancellor of the Holy Empire throughout Germany, to all the faithful of Christ to whom the present letters shall come, eternal salvation in the Lord. Our devoted ones established in our Province, the Dean and Canons of the Church of Heiligenstadt, of our diocese, have humbly petitioned us that the feast of the Dedication of the aforesaid Church, which is customarily celebrated on the day of the blessed Martyrs Aureus and Justinus, we would deign to transfer to the second weekday immediately following the day of Pentecost, by the authority of Gerlacus Archbishop of Mainz for certain reasons alleged by them before us. Since therefore it ought not to be judged reprehensible that, considering the circumstances of place and time, those things which were less providently ordained should be reformed for the better; assenting to the prayers of the said Dean and Canons, we have judged the aforesaid feast of the Dedication to be transposed to the said second weekday, the aforementioned and other certain reasons moving us to this: establishing and ordaining that it, with its Octaves henceforth, be devoutly celebrated each year with divine Offices and other due and customary solemnities on the aforesaid second weekday. And that the same church of Heiligenstadt may be more frequently venerated by all the faithful of Christ; to each and every one truly penitent and confessed, who come to it on the aforesaid feast of the Dedication and through its Octaves, for the sake of devotion; trusting in the mercy of almighty God and in the merits and authority of his blessed Apostles Peter and Paul, as well as of Saint Martin our Patron, we mercifully relax in the Lord forty days of the penance enjoined upon them: and nonetheless all and singular the Indulgences, granted to the said Church on the feast of this Dedication by any Catholic Archbishops and Bishops having the grace and communion of the Apostolic See, in so far as we lawfully can, we approve and confirm. In testimony of which thing we have caused the present letters to be made, and to be strengthened by the appending of our seal. Given at Heiligenstadt, the 17th day of the month of June, in the Year of the Lord 1363. The same is found to have confirmed it in almost the same words by Gerlacus's successor John in the year 1371.
[4] Serarius in book 1 chapter 30 teaches that the Metropolitan church of Mainz was formerly dedicated in honor of Saint Stephen: but when Archbishop Willegisus had built a new temple, which is called Saint Stephen's, that one was changed to the honor of Saint Martin. Indeed, as is read in a certain Preface to the Life of Saint Boniface, moreover just as the cathedral of Mainz Gaul and Germany especially glory in being defended by Martin's shield, who taught those parts partly by his word while absent, partly delivered them from imminent evils by his venerable presence. So therefore, just as the Apostles too (I think Saints Peter and Paul are understood, to whom many Cathedral churches are held to be dedicated throughout the Christian world) after their passing, and several others deserved to have Pontifical Sees under the title of their name; on account, I believe, of the singular doctrine by which he so enlightened the Church of God that you would say no one closer in imitation to the first Doctors of the nations…Of these churches which I have mentioned, one is that of Tours…another that of Mainz, the third that of Utrecht. But these two, I mean Mainz and Utrecht, after very many years from his passing, on account of excessive love for him, were marked with the privilege of his memorable name: it was named for Saint Martin of Tours by Archbishop Willegisus in which to this day Martin is praised and honored by the faithful on account of the admirable and manifold healings which very many sick people there obtain from our Lord Jesus Christ, through the suffrages of so great a merit. And concerning Mainz indeed, as to the part which is most ancient, Browerus testifies that above an arched doorway these words are read: The Holy Martins, and thence is seen the effigy of the Bishop with his right hand supporting the temple, in exactly the same form in which the Cathedral is seen today, but with his left holding a book inscribed PEACE TO THIS HOUSE AND TO EVERYONE DWELLING IN IT.
[5] thus Rabanus seems to have dedicated to him the church of Heiligenstadt With the same spirit and affection as Willigisus toward the common Patron Martin, Rabanus too can be seen to have dedicated to him the new church of Heiligenstadt, the old choir remaining as it had been built by Dagobert: and from then on he was taken up into the seal both of the Chapter and of the City, with this distinction, that the Chapter uses Martin seated in Pontifical vestments in the act of blessing; while the City depicts the same as a horseman with shield and sword, the effigy of the same Saint impressed on the seals built before the old Choir and by that distinction Knackrichius thinks that the twofold jurisdiction of the Archbishop of Mainz over the Heiligenstadt people, ecclesiastical and secular, is designated—a matter which will receive some further light below from the old coins found in that district. From this they took care of that church as their own, and bestowed their favor for its advancement among the Emperors, among whom worthy to be remembered before others is Saint Henry, a notable benefactor of the same church by a diploma, Saint Henry the Emperor had given to it in the year 1022 which, out of veneration for so great a saint, the Most Reverend Dean of the Chapter wished to display to be viewed on an appended tablet in the character in which it is written: read its tenor here expressed in common letters.
[6] In the name of the holy and undivided Trinity. Heinricus, by the favor of divine Clemency Emperor Augustus of the Romans. If we have striven to enrich venerable places of the Churches of God with the benefit of some gift, we do not at all doubt that this will profit Us and the estate of our Kingdom. various estates in honor of Saints Aureus and Justina Wherefore let the whole community of all the faithful of Christ and our own know how We, for the remedy of our soul and that of our Parents; as well as through the intervention of our most beloved consort, namely CUNIGUNDE the Empress Augusta; and of Aribo, the venerable Archbishop of the Church of Mainz, to a certain monastery of his, called Heiligenstat, where the precious bodies of the Martyrs Aureus and Justinus rest, for the use of the Brothers there serving God, various estates in honor of Saints Aureus and Justina one manse and two homesteads, situated in the village called Geislaha, in the district indeed of Eichesvelt, and in the County of Count Willihelmus, with all its appurtenances, lands cultivated and uncultivated, meadows, pastures, woods, hunting grounds, waters and watercourses, fisheries, roads and pathless ways, exits and returns, things acquired and to be acquired, and all other utilities however they can be said or written or named, pertaining to that manse, we grant and bestow through this our Imperial document; and we transfer it entirely from our right and Dominion into its right and Dominion: on this condition, namely, that Richbertus, Provost of the same Monastery, and those succeeding him after him, have free power over the same manse and its appurtenances, to do whatever they please for the use of the Church; all contradiction of any men of our Kingdom being removed. And that this authority of our liberality may remain stable and unshaken for all time hereafter, confirming this precept written thereon with our own hand, we have ordered it marked by the impression of our seal.
The Sign of the Lord Heinricus, most invincible Emperor Augustus of the Romans.
Guntherus the Chancellor, in place of Aribo the Archchaplain, recognized it.
Given on the 5th day before the Ides of December, in the 5th Indiction, in the Year of the Incarnation of the Lord one thousand and twenty-two. In the year of the Lord Heinricus the second reigning, the 21st. Of his Empire indeed the eighth.
Done at Gronaha.
[7] By the same good fortune or diligence with which that Henrician privilege was preserved as an autograph, certain others, more recent by a century or two, were preserved, it is otherwise known that there were vicars there in the 11th century which it is helpful to bring forward here for the sake of the Heiligenstadt people; so that it may be established how indubitably they held that Saints Aureus and Justinus suffered and were buried among them; since for their sake their church was built and enriched with various benefits. And first I note that Knackrichius indicates that he found letters written in German of the year 1100, in which mention is made of a certain sale by the Noble Lambertus of Westhusen to the Lord Henricus Heibeden, Vicar of the church of Saint Martin, for his Vicarage at Saint Lawrence's there. This I have judged worth noting so that it may be understood that the institution of Vicars, whose antiquity we were inquiring into for the Legend of Saints Aureus and Justinus chapter 3 letter E, pertains at least to the 11th century; and thus nothing, at least so far, stands in the way of the Legend itself having been written around the beginning of the same century. Concerning the other instruments which I promised, an authentic recognition made, and transcribed for me by Knackrichius, proves that, although a new parish was added by the Archbishop of Mainz Syffridus I (who held the see from about 1084 to 1059) to the old parish and city founded by Dagobert, yet nothing thereby diminished the rights of the old parish over the whole city. Now Serarius writes concerning Mainz affairs, folio 768, that that Syffridus or Sigefridus, wishing to execute the sentence of Gregory IX against married and concubinary priests by a Synod at Erfurt, was forced by a tumult that arose to leave that city along with some other Archbishops, and came to Heiligenstadt where he remained for a notable part of the year until Epiphany, and took part in all the solemnities of divine matters around the year 1073—on which occasion he can be seen to have applied his mind to instituting the new Parish, unless rather Syffridus II did this, from the year 1200 to 1225, called the Elder with respect to the third, immediately succeeding.
§. II. The right of Patronage over the Churches of the new city adjudged and confirmed to the old parish.
[8] and from other privileges transcribed in the year 1338 In the name of the Lord. Amen. Through this present public instrument or transcript let it be evident to All, that in the year from the Nativity of the same 1338, in the sixth Indiction, on the sixth day of the month of November, which was the sixth weekday next after the feast of All Saints, at the first hour or thereabouts of the same day, in the Choir of the church of Saint Martin in the town of Heiligenstat before the high altar, of the diocese of Mainz, in the fourth year of the Pontificate of the most holy Father in Christ and Lord .. the Lord Benedict by divine providence Pope XII, there being established the honorable men and Lords Hartmannus the dean, Hugo the Scholastic, Theodorus the Cantor, Gotfridus the Chamberlain, and Joannes Ottonis of Aldendorf, Canons of the aforesaid Church of Heiligenstadt, in the presence of me the public Notary undersigned and of the undersigned witnesses, and to me the undersigned Notary, in their own name and in the name of the Chapter of the oft-said Church of Heiligenstat, offered certain four Privileges written below to be transcribed and reduced into public form. Which four sealed Privileges I held in my hand, read word for word and diligently examined. Of which Privileges the first was sealed with the seal of the Reverend Father in Christ and Lord .. the Lord Syffridus of happy memory, formerly Archbishop of Mainz, and of the Chapter of Mainz,
fully sealed with silken threads. Of which first Privilege the tenor is as follows.
[9] that Syffridus the Archbishop Syffridus, by the grace of God Archbishop of the holy See of Mainz, Archchancellor of the Holy Empire throughout Germany. Since that which is done reasonably and in a work of Charity ought to be brought into eternal memory; We wish all the faithful in Christ who shall inspect the present document to know; that the beloved son in Christ Henricus, Provost of the Church of Heiligenstadt, for the improvement of the stipends of the Chapter of that place, and to enlarge his own salvation in the sight of the Most High; a new parish with our connivance and consent and that of the Chapter of Mainz, conferred upon his Chapter the right of Patronage of the Parish of the Old-Town in Heiligenstadt, together with the same Church and its appurtenances, as liberally as devoutly, humbly requesting from Us and the Chapter of Mainz, that whereas formerly the venerable Father and Lord Syffridus of good memory, Archbishop our Predecessor, had newly built within the bounds of the said Parish a certain village, namely the new Town of Heiligenstadt, and wished a new Parish to arise in it, whose right of Patronage should belong to his successors; and indeed because the Provost reckoned an injury thereby done to himself, in that his Parish was diminished for him..
[10] instituted by Syffridus the elder, We would deign to regard his collation made to the Chapter of Heiligenstadt as pious and to contribute to it, in the Chapter of Heiligenstadt, the right of Patronage of that new Church; which our aforesaid predecessor had acquired for us and for the Church of Mainz .. We therefore, considering the services of the said Provost, very pleasing, and that piety which in this respect he exercised toward his Chapter, attending to its advancements, both hold ratified the collation made by him, and what he requested of us we have judged ought to be more kindly granted to him. Wishing and, with our Chapter's connivance, establishing, that when the aforesaid Parishes happen to fall vacant, he subjected to the old Saint Martin's in the year 1239 the Chapter may dispose of them for the advantage of its will. Provided that neither We and our successors, nor the Archdeacon of the place who shall be for the time, be defrauded of our Rights in them. Let it therefore be lawful to no man to infringe this Document of our concession or with rash daring to contravene it. And if anyone shall attempt this, let him know that he will incur the indignation of almighty God, of his blessed Apostles Peter and Paul, and of blessed Martin and the sentence of our excommunication. Given at Mainz in the Year of the Lord's Incarnation 1239, on the third Ides of August, in the Tenth Year of our Pontificate.
[11] The second Privilege was sealed with the seal of the Reverend Father in Christ and Lord, the Lord Conradus, formerly Archbishop of the Church of Cologne, at that time Legate of the Apostolic See, that Conradus Archbishop of Cologne as Apostolic legate fully sealed with silken threads; of which second Privilege the tenor is as follows. Conradus, by the grace of God Archbishop of the holy Church of Cologne, Archchancellor of the Holy Empire throughout Italy, Legate of the Apostolic See, to the beloved in Christ .. the Dean and Chapter of the Church of Heiligenstadt of the diocese of Mainz, salvation in the Lord . . Although we are debtors of the beneficence of which we are capable to whatever faithful of Christ, yet to those things which redound to the advantage of the Churches we are especially bound to impart liberally the benevolence of our favor. Indeed on your part it was humbly petitioned to us that, since the revenues of your Prebends, otherwise slender and meager, on account of the malice of the present time and the disturbance of the Church in general, are very greatly diminished, to such a degree that you cannot be conveniently sustained from them; we should take care to grant you to retain for your own uses the Churches of the old and new town in Heiligenstadt, having the care of souls annexed, whose right of Patronage Syffridus of good memory, formerly Archbishop of Mainz, and Henricus, formerly Provost of your Church, with the consent of the Chapter of Mainz acceding thereto, conferred upon you and your Church with pious liberality and providence, as is said to be contained in their letters written on this matter.
[12] he confirmed such a union to the Chapter in the year 1249 We therefore, compassionating your need with pious affection and concurring with your supplications with kindly and favorable assent, by the authority of the Apostolic See which we exercise, grant to you, that you may freely be able to retain for your own uses the aforesaid Churches, whether they are vacant at present, or as soon as they shall happen to become vacant. Provided that the Churches themselves be not defrauded of the due service of divine things, and that the care of souls be in no way neglected in them, you cause them to be served by suitable Priests; reserving to them, from the proceeds of those Churches, a fitting portion to undergo the due burdens of the procurations of the Bishop and Archdeacons of the place. In other matters the Right of the Diocesan Bishop being safe … Let it therefore be lawful to no man at all to infringe this Document of our concession, or with rash daring to contravene it: but if anyone shall presume to attempt this, let him know that he will incur the indignation of almighty God and of his blessed Apostles Peter and Paul. Given at Cologne on the 12th Kalends of January in the Year of the Lord 1249.
[13] The third Privilege was fully sealed with silken threads with the seal of the Venerable Father in Christ and Lord … the Lord Brother Hugo, by divine compassion Cardinal Priest of the title of Saint Sabina, at that time legate of the Apostolic See: of which third Privilege the tenor is as follows. and that Hugo the Cardinal legate did the same. Brother Hugo, by divine compassion Cardinal Priest of the title of Saint Sabina, Legate of the Apostolic See, to the beloved in Christ .. the Dean and Chapter of the Church of Heiligenstadt of the diocese of Mainz, salvation in the Lord. A petition presented to us on your part contained that Syffridus of good memory, formerly Archbishop of Mainz, inasmuch as the proceeds of the Prebends of your Church were, on account of the malice of the time and the incursions of the enemies of the Roman Church, very greatly diminished, even to such a degree that you could not be conveniently sustained from them, judged with provident deliberation that the Churches of the old and new town in Heiligenstadt of the diocese of Mainz, having the care of souls, with the consent acceding both of his Chapter and of the Provost of them, who in the Church of the old town held the right of Patronage, should be conferred upon You and your Church, as is said to be more fully contained in his letters drawn up on this matter. Which collation, approved by the Venerable Father the Archbishop of Cologne, at the prayers of the Bishop of Hildesheim. then in the parts of Germany exercising the office of legation, you requested to be strengthened by the protection of our confirmation. We therefore, inclined to your prayers by reason of your devotion and the prayers of the Venerable Father .. the Bishop of Hildesheim, holding ratified and pleasing what was providently done in this respect by the same Archbishop of Mainz, confirm it by the authority of the present and strengthen it by the patronage of the present writing. Let it therefore be lawful to no man at all to infringe this document of our confirmation or with rash daring to contravene it; but if anyone shall presume to attempt this, let him know that he will incur the indignation of almighty God and of his blessed Apostles Peter and Paul .. Given at Hildesheim on the 8th Ides of March, in the ninth year of the Pontificate of Lord Innocent Pope the fourth.
[14] The fourth Privilege was fully sealed with silken threads with the seal of the Reverend Father in Christ and Lord .. the Lord Gerardus, formerly Archbishop of the holy See of Mainz of happy memory. Of which fourth Privilege the tenor follows in these words: Gerhardus, by the grace of God Archbishop of the holy See of Mainz, Archchancellor of the Holy Empire throughout Germany, and likewise Gerardus Archbishop of Mainz we recognize and by this document attest; that whereas formerly there was a dispute turning between us and the beloved in Christ .. the Dean and Chapter of Heiligenstadt over the right of Patronage of the Church of the new town in Heiligenstadt; the same Dean and their Chapter fully informed us of their right by the Privileges shown to us—of the Collation of the Lord Syffridus our Predecessor of Reverend memory, made to them with the consent of the Chapter of Mainz, but also of the approbation and confirmation both of the Venerable Lord Conradus Archbishop of Cologne, and of the Venerable Father and Lord Hugo, Cardinal Priest of the title of Saint Sabina, then legates of the Apostolic See—to such a degree that we, holding pleasing and ratified a collation of this kind, and concurring with pious affection as well as consent with the approbation and confirmation made by them, wish them to enjoy peaceful and perpetual possession of that Church and quiet: so that they may serve it by themselves or through another suitable Person, against the inhabitants of the new town pretending an immunity. as is granted in their Privileges, not wishing that they be in any way molested by anyone in the presentation of persons or in other rights or things even pertaining to the same. Since we are informed by lawful documents concerning their Canonical Provision as to the obtaining of the aforesaid Church. Notwithstanding the exception of a certain exemption which those our citizens of the new town of Heiligenstadt opposed, since the same citizens failed in the proof of it in a contested Judgment before us. Given at Rustenberg on the 13th Kalends of July in the Year of the Lord 1254. In the third year indeed of our Pontificate. These things were done in the Year of the Lord, Indiction, day, month, hour, place and Pontificate aforesaid: there being present the discreet and honest men, the Lord Conradus Rathardi of Aldendorf, Vicar and Beneficiary in the oft-said Church of Heiligenstadt, and the Lord Hermannus of Gunterode, Priest, as well as Hartmannus, Ecclesiastical Subdeacon in the same Church of Heiligenstadt of the diocese of Mainz, as witnesses specially called and asked to the aforesaid matters. And I, Hermannus Bertradi of Aldendorf, Clerk of the diocese of Mainz, Public Notary by Imperial Authority, was present together with the aforenamed witnesses at the aforesaid matters, and reduced the present transcript, or the aforewritten four Privileges, into this public form, adding or diminishing nothing that changes the sense or vitiates the meaning, and signed it with my usual and customary sign, being asked and required. From these instruments, moreover, it is understood not obscurely that the right of patronage over the whole parish of Heiligenstadt belonged to the Provost and Chapter of the Martinian Church before the Archbishops of Mainz thought of instituting a new Parish there. It is moreover probable that this right flowed from no other than King Dagobert, founder and endower of the first Church there built in honor of Saints Aureus and Justinus. There are moreover also other Churches of Heiligenstadt comprised under one or the other parish, concerning which Knackrichius thus writes to me.
[15] other churches of Heiligenstadt: Saint Nicholas's After the church of Saint Martin, the little church of Saint Nicholas is believed to be the most ancient; situated on a high and almost round and pleasant hill outside the city, about two hundred paces from the city. Next to this in age is reckoned the parochial temple of Saint Aegidius, whose twin towers were built in the year 1420, as witness these unpolished verses, worthy to be cut on a stone equally unpolished, on the outside of the wall, where they are found thus:
In the year a thousand, three hundreds, L X (el ix) doubled; On the feast of Vitus, so ought the letter to be read, The hands of the craftsmen began the work of the towers. It is well founded, placed on firm stone. It contains in the earth three thousand cartloads of stones:
Twenty stones its depth has, Add one (foot) and it thus occupies five of space of earth. And the side of the work is numbered at thirteen feet.
I said that here the year 1420 is noted, supposing that by the "eL iX" taken together is understood the number sixty and that this ought to be doubled: for thus one has one hundred and twenty. If, however, anyone should think that the fiftieth, "eL," is to be numbered by itself and only the last letter "iX" doubled, that building would belong to the year 1370.
[16] Similar to it is the temple of Saint Mary which the Society of Jesus now holds, adorned with two costly and great towers brought up to the summit out of solid stone, and that of Saint Mary. on whose lowest cornerstone toward the garden are seen incised these letters TH. 151, which perhaps it may be permitted to interpret thus, that TH signify THAUSENT, a thousand, and so the year 1151 is signified, in which the Author of these letters thought the church was first founded—an Author by no means to be believed ancient, since neither the use of ciphers, for public inscriptions of this kind, is older than a century or two. We omit to enumerate the various chapels within and without the city, testimonies of the public and constant religion among the people: the foundation of the Archisatrapy. one thing I add, says the same who is quoted above, that among the houses of the Canons surrounding the Collegiate church, no small space is occupied by the Archisatrapy or dwelling of the Gracious Vice-lord, who is the chief Judge throughout the Eichsfeld: for whose ground the Archbishop of Mainz pays to the church twelve maltera of wheat yearly; by this very thing attesting that his Predecessors were not the founders of the church and that the temporal Dominion over the city was acquired by them by Royal or Imperial bounty: for there is not produced for this any title of purchase by which it is established that certain other places of the Eichsfeld came into their property.
§. III. The second renewal after the Translation of the Saints and the Indulgences granted on that occasion.
[17] After these two centuries, when nearly half had passed, it happened that the city was stormed by I know not what enemies: as we saw above. But God compensated the damage inflicted by that disaster, the sacred bones of the bodies of the Saints being raised again; with so great a concourse of the faithful to that action and abundance of alms that from them was built that solemn choir which still survives today (as I think). a new Choir is built over it Then it pleased the Canons to undertake greater things, and in place of the church which Rabanus had dedicated, now threatening ruin, to build a new one: for which it seemed good to solicit the liberality of the whole Empire, as the custom of those ages bore, then for the building of the new church the questors go around deputies being deputed by the Chapter as orators who should go around through the dioceses, instructed with letters of commendation of seven Prelates of the Eichsfeld, of whom he who is named first, of Ryphenstein, holds the Primacy over the rank of the whole region. Of the letters the tenor was as follows.
[18] By divine compassion the Abbot and Convent in Ryphenstein, in Buren, in Teistungburg, in Cella, with the commendations of the Prelates in Annenrode, in Gernrode and in Witzenhusen, the Provosts of the Churches, the Abbesses and Convents, to all the faithful of Christ salvation in him who is the salvation of all. Although the general state of the land is so turbulent that now almost all places lie subject to fires and plunderings; yet most of all our Mother Church of Heiligenstadt, with the Lord's permission, is assailed by the incursions of various men and the assaults of enemies, even to such a degree that, on account of the defect of prebendal proceeds, the Dean … and Chapter cannot serve the Lord in the same. Since therefore the aforesaid Church for the greatest part totters, and from excessive age, as is established, threatens grave ruin, for the relief and reformation of which the Dean and … aforesaid Chapter, on account of the malice of the time, do not have their own means available. We, not undeservedly compassionating the same our Mother and mercifully opening the bowels of piety, to all the Benefactors of the same confer, by the present testimony of letters, full Fraternity and participation of the Masses both for the living and the dead, of the vigils, fasts, prayers, bodily disciplines, and of all the good things which are done in our Monasteries. Given in the Year of the Lord 1276, on the second weekday after the Sunday on which "Misericordia" is sung.
[19] To these letters the Metropolitan of Mainz added his own in this manner. Wernherus, by the grace of God Archbishop of the holy See of Mainz, Archchancellor of the Holy Empire throughout Germany, and of Archbishop Werner to all the faithful of Christ established throughout the diocese of Mainz, salvation in the Savior of all. Since, as the Apostle says, we shall all stand before the tribunal of Christ, to receive according as we have done in the body, whether it be good or evil: it behooves us to anticipate the day of our final departure with works of mercy, and with a view to eternal things to sow on earth what, the Lord repaying, we may be able to gather again with multiplied fruit in heaven; holding firm hope and confidence, that he who sows sparingly shall also reap sparingly, and he who sows in blessings, of blessings shall also reap eternal life. Since therefore the beloved in Christ… the Dean and Chapter of the Church of Heiligenstadt of the diocese of Mainz, as they have taken care to suggest to us, desire to repair the Choir of their own Church, collapsed from excessive age, to the honor of God by a costly work: nor are their own means available to them for this. We ask, admonish and earnestly exhort your community, enjoining you for the remission of sins, that of the goods conferred by God you bestow pious alms and welcome subsidies of charity upon them, that by your aid the aforesaid work may be able to be completed: and that you, through these and other good things which by the Lord's inspiration you shall do, may be able to attain eternal joys. We, trusting in the mercy of almighty God, in the merits and authority of his blessed Apostles Peter and Paul and of blessed Martin, mercifully relax forty days of the penance enjoined upon them to all truly penitent and confessed who shall stretch out a helping hand to the repair of the aforesaid Choir: nonetheless holding ratified and pleasing the Indulgences which the Venerable Fathers, Archbishops and Bishops, have conferred for a work of this kind, or shall henceforth judge to be granted; the present ones, which we strictly forbid to be sent by questors, decreeing that, if it shall have been done, they shall lack force and, after the completion of the work, be by no means valid. Given at Weimar in the Year of the Lord 1276, on the 16th Kalends of August, in the seventeenth Year indeed of our Pontificate.
[20] Whether in the same or the following year they began to set hands to the work I do not know; this I know from Knackrichius's instruction, that either the questing was continued up to the year 1278, and again in the year 1278 with letters of the other Bishops or was then taken up again with new fervor, and that to that end are found letters which Thomas of Masovia gave, on the 8th Kalends of March; Fredericus of Merseburg, on the day before the Kalends of March; Ludolfus of Halberstadt, on the 4th Ides of April; and Wernherus of Kulm, on the 8th of May, all of the same or similar tenor. Knackrichius thought it enough to subjoin the Halberstadt copy as a specimen of the others, and it is as follows.
[21] Lutolfus, by the grace of God formerly Bishop of the Church of Halberstadt, Indulgences offered for visiting the Saints to all who shall inspect the present writing, salvation in the true Savior. Desiring to invite any of the faithful of Christ to works of piety by a special reward, trusting in the mercy of almighty God and in the merits and authority of his blessed Apostles Peter and Paul, to all truly penitent and confessed who shall devoutly come to visit the Relics of the blessed Martyrs Aureus and Justinus, at the Church of Heiligenstadt of the diocese of Mainz, or shall stretch out a helping hand to the same Church, we mercifully relax forty days of criminal sins, a year of venial ones and a carene of the penance enjoined upon them: the consent of the Venerable Father the Archbishop of Mainz acceding. Given in the Year of the Lord 1278, on the fourth Ides of April.
[22] and in the year 1328 others are obtained More copious indulgences also were obtained from the prelates residing in the Pontifical Curia at Avignon in the year 1328 under the tenor of letters of this kind. To all to whom the Present ones come, We, by Divine compassion, Bonifacius of Sultaniyah, Guilielmus of Trieste, Antonius of Sagona, Joannes of Serbia, Melletius of Gallipoli, Joannes of Amelia, Jordanus of Acerno, Rudolfus of Syrikum, Madius of Demetias, and Curatius of Senong, Bishops, eternal salvation in the Lord. The Splendor of the Paternal glory, who illumines the world with his ineffable brightness, then especially follows with benign favor the pious vows of the faithful hoping in his most clement Majesty, when their devout humility is aided by the merits and prayers of the Saints. Desiring therefore that the collegiate Church of blessed Martin of Heiligenstadt of the diocese of Mainz, and the Chapel of Saint Lawrence annexed to it, be frequented with fitting honors and continually venerated by the faithful of Christ; to all truly penitent and confessed who shall visit the same Church or Chapel on the festivities of the Nativity, Circumcision, Epiphany, the Lord's Supper, Resurrection and Ascension of the Lord, Pentecost, Corpus Christi, on the several festivities of the blessed Virgin Mary, All Saints, Saint John the Baptist, the Holy Cross, Michael the Archangel, the blessed Apostles Peter and Paul, Andrew and Bartholomew, Luke the Evangelist, and all the other Apostles and Evangelists, of Saints Lawrence and Vincent: Aureus and Justinus: Sergius and Bacchus, Vitus and Gallus Martyrs; of Saints Nicholas, Martin, Gregory, Aegidius, Clement, Antony, Ambrose, Augustine, Brictius and Blaise, Confessors; of Saints Catherine, Mary Magdalene, Margaret, Agnes, Gertrude, Agatha, Dorothy, the eleven thousand Virgins, on the Dedication both of the Church and of the Chapel aforesaid, and through the Octaves of the aforesaid festivities having Octaves, and on each Sunday and Saturday of the whole year, for the sake of devotion, pilgrimage or prayer: as well as those who shall stretch out helping hands to the fabric, lights, ornaments, or any other things necessary to the said Church or Chapel: or who, laboring at their last, shall bequeath anything of their means to the said Church or Chapel: or who shall be present at Masses, Sermons, or other Divine offices or at the burials of the dead, praying for the dead there: or who shall follow the Body of Christ, or the holy Oil, when they are carried to the sick: or who, at the evening ringing of the bell, on bended knees shall say the Ave Maria three times, as often as they shall devoutly do the aforesaid or any of the aforesaid, trusting in the mercy of almighty God and in the authority of his blessed Apostles Peter and Paul, we each of us mercifully relax in the Lord forty days of Indulgences of the penances enjoined upon them: provided that the will and consent of the Diocesan accede to it. In testimony of which we have ordered the present letters to be strengthened by the appending of our seals. Given on the ninth Kalends of July in the Year of the Lord one thousand three hundred twenty-eight.
[23] After these and similar other diplomas had been produced, employed as a precaution against any chances of the times, the archive being restored, the old charters of the privileges are rewritten I know not when (for the year is not expressed) the precaution was taken of transcribing the so-called authentic copies in this manner. Ernestus Hopphe, official of the Provostry of Heiligenstadt of the diocese of Mainz. By the present public instrument we make known to All, that there having been established before us in judgment the honorable men Joannes of Roden the Cantor, Joannes Archfeld, Martinus Dingelstede, Bertholdus of Hewenschusen and Wigandus of Cassel, Canons of the already said Church of Heiligenstadt, they exhibited, presented and showed before us and a public Notary and authentic persons worthy of faith undersigned, certain Privileges or letters of incorporation of two, namely
of the Parochial Churches of Heiligenstadt of Saint Mary and Saint Aegidius:
together with other gracious letters in order written above, around the year 1370 containing in themselves Indulgences and Fraternities piously granted and bestowed upon the same Church of Heiligenstadt of the aforesaid diocese of Mainz, sealed with the seals of Archbishops, Bishops, Abbots and Provosts, hung with silken threads and little red cords, with parchment knobs and bolts, not abolished, not suspect, not erased, not cancelled nor vitiated in any part of them, but altogether lacking every defect, as appeared at first sight: which letters indeed the aforesaid Lords earnestly petitioned to be transcribed and reduced into public form by our ordinary authority and decree. So that, the copies of the present transcript being seen, full faith may henceforth in all things and through all be given to the same letters, both in the Roman Curia and outside, and elsewhere where this shall be necessary, just as to the original letters: to all and singular of which we interposed our ordinary authority and decree, omitting, for the sake of brevity, to make any mention at present of the engravings, surrounding letters and images of the seals of the same letters. In testimony of all which, we have ordered the present letters or present public instrument to be subscribed and published by Henricus of Worbizen, the public Notary undersigned, and we have caused it to be strengthened by the appending of the seal … of the Venerable Father Hermannus, Abbot of the Monastery in Ryphenstein, and of our officialate, and of the honorable Lord Krafft, Provost of the Monastery in Buren … Thus far the copies, except for the two mentioned above. The year is not added, but from other acts drawn up in the years 1369, 1374, 1375, 1378, some of the aforenamed Canons being present, we can conjecture that the matter was carried out around those same years; if a complete catalogue of the Cistercian Abbots of the Monastery of Ryphenstein were available, this would be more certainly defined: now the one we have, collected from the surviving monuments by the Most Reverend Philippus Busse, elected around the year 1589, shows no other Hermanns than those who lived in the years 1309 and 1467.
[24] Similar to this is what Dietherus the Archbishop gave in the year 1461, except that the name Justinus, expressed by his predecessors, is changed into the name Justina, whether by chance or by design—God knows. The diploma itself runs thus. Dietherus, by the grace of God elected and confirmed of the holy See of Mainz, Archchancellor of the Holy Roman Empire throughout Germany and Prince Elector, to the Honorable .. Dean and Chapter and the several Persons and Beneficiaries of the Churches of Saint Martin, blessed Mary and Saint Aegidius of Heiligenstadt, Plebans and vice-Plebans of our diocese, our devoted beloved ones, eternal salvation in the Lord. After the manner of the Indulgence or grace made to you by Theodoricus our Predecessor of happy memory through certain annual feasts succeeding by revolution, especially that you may be able to observe the divine offices in your said Churches with doors open and bells rung on the feasts of All Saints, the Ascension of the Lord, Corpus Christi, the blessed Virgin Mary, on the days of the Dedications of the said Churches and through their Octaves, the Lord's Supper, Good Friday, Holy Saturday, Pentecost, the Epiphany of the Lord, John the Baptist, Cyriacus the Martyr, Catherine the Virgin, Lawrence; the Patrons of the said Churches, namely Saints Martin the Confessor, his Translation, Aureus and Justina, Sergius and Bacchus the Martyrs and Aegidius the Confessor, Michael the Archangel, the Circumcision of the Lord and all the Apostles, the Nativity of Saint Stephen the Protomartyr, on all Sundays through the circle of the year, and in the year 1461 as well as the commemoration of all holy souls, and on the Anniversaries of the most serene Lord Dagobert, formerly King of the Franks, of the Reverend Father Adolphus, formerly Archbishop of Mainz, and likewise on the four anniversaries of the Fraternity of the said Church of Saint Martin; to you and to each of you we impart the faculty out of special grace, and that the effect of all sentences, of the cessation of divine offices and of interdict, laid or to be laid by our authority or that of our Judges subject to us, or even by virtue of the statutes of the sacred Provincial Council of Mainz observed or to be observed, on any of the said days ought to be removed and also relaxed by our authority. Which also we, by the same authority, from now as then, and from then as now, in the name of God in these writings remove and relax. So however that, the aforenoted feasts and days being past, the said sentences remain in their force, as before, provided also that the excommunicate and by name interdicted be, during the time of this relaxation, as is of right, excluded from the divine offices. In testimony of which thing our seal is appended to the present. Given at Aschaffenburg on the penultimate day of the month of July in the Year of the Lord one thousand four hundred sixty-one.
§. IV. The annual Procession with the relics.
[25] The 14th Century brought a deadly disaster to the city and (unless I am mistaken) also to the roofs of the church; 1 October, after the fire of the year 1333 of the memory of which, inscribed on a stone in the outermost wall of the choir, it is thus noted, marking the year 1333 and 1 October.
In the year a thousand, three hundred, three tens, And three, of the Lord, on the night of Saint Remigius, This Holy City was wholly burned up, And more than two hundred perished by fire.
the damage quickly repaired, Below are described the names of the Architects through whom the damage was repaired: Johannes Thene and Peter Armknecht. How long that repair required I do not know; but I understand that there are extant open letters of Indulgences given to those contributing something to the fabric in the next following year 1334, which however Knackrichius did not think fit to describe.
There were then added to the same church various ornaments and benefits, two vicarages are added and namely the institution of two Vicarages under the title of Saints Aureus and Justinus and of Saint Liborius, Patron of the neighboring diocese of Paderborn, by the Lord Bertholdus Gebehard in the Year of the Lord 1458: of which foundation, because Knackrichius did not find the original letters, he did not describe the copies, although authenticated: but he indicated that it appears that before those Vicarages were instituted, an amburbal procession with the relics of the Saints had been ordained, and that there are the public letters of the Senate itself, after the institution of the annual procession but written in a rude and German style, signed in the year 1424, on the Saturday next after the feast of the Annunciation of the blessed Virgin Mary, then falling on 1 April before the 4th Sunday of Lent, by which it acknowledges itself obligated, for eight golden Rhenish solidi received from the Chapter, to appoint each year honored and suitable men, with the bodies of the holy Patrons who, in default of Clerics, should carry the chest of Saints Aureus and Justinus, on their feast day, around the walls of the city. Armed citizens accompany the procession with drums and banners, and the Archbishop, from time immemorial, furnishes a banquet to the Senate, and to the citizens two cartloads of beer.
[26] Indeed it had profited all to have had the saints as Patrons in the year 1404, when their city was encircled by a strong army of the confederated Princes, as is read to this day in the wine market in verses ill-turned, but signifying the matter clearly enough, described thus.
A thousand after the Incarnation, C four times, on the day of Margaret, to whose merits can be ascribed the deliverance of the city in the year 1404 To these add four, while John of Nassau reigns; (This man was Archbishop of Mainz, substituted for his brother Adolphus after Conrad of Weinberg in the year 1396, who sat until 1419). Henry of Brunswick, Duke Otto, the illustrious Prince Herman of the Hessians, Balthasar Prince of the Thuringians, Wilhelm Margrave of Meissen with his troop, Anhalt, Mansfeld, Rheinstein, Querfurt, Gleichen, and also Honstein, And very many others encircling this city; But the Holy City remained unconquered by these.
The siege being raised, I believe that a supplication of this amburbal kind was instituted in thanksgiving due to God and the holy Patrons. Here I might add that this day is everywhere called by the Heiligenstadt people "der Gulder manner-dag," that is the day of the Golden men; perhaps with an allusion to the name of Aureus or from the gilded arms in which some were accustomed then to march.
[27] On the same day after High Mass it is customary to open the gilded chest within which the sacred bones of Saints Aureus and Justinus are kept indiscriminately (for several others, given by various Archbishops and laid in the same chest, are each marked with their names), the Dean as keeper of the key bringing it out; and the Relics, after the Mass on that day, are shown each year. and one of the larger bones is taken from it and offered to the reverent people to be kissed, and after the kiss the forehead of each is marked with the same bone. Knackrichius notes that usually a leg-bone is taken, wrapped in silk for that purpose, but cut at one extremity with a saw: the rest of the sacred bones, however (which indeed are still many; for besides several smaller ones, Knackrichius testifies that he counted the larger ones at least twenty, and of such measure that they appear to be of tall bodies)—the rest, I say, are found separately in two chests, one most ancient, the other new, placed on each side of the choir. Such a supplication, moreover, as I described above, having been intermitted for twenty years through the tumults stirred up by heresy in the previous century, in the year 1577, on the 16th Kalends of July, at the admonition of the supreme Prefect, the Relics of Saints Aureus and Justinus were again carried with solemn congratulation around the city walls; the solemnity resumed in the year 1577. as Knackrichius writes that he found in the Adversaria of our Father Kopperus, not however without an error by which the name Justina for Justinus had crept in upon him: which error was common in the previous century.
[28] the vault of the church completed in the year 1487 Now to return to the history of the church itself, although it was quickly restored to its former use, the roofs being repaired, after the fire of the year 1333; yet a vault does not seem to have been introduced into it within a century and a half: since on the same vault toward the gate is read inscribed thus: This work completed by me Johannes Wyrauch in the Year of the Lord 1487: Knackrichius however thinks that by that Chronicle inscription is noted not the time of the completion of the vault, but of some other ornament; which I leave to be judged by the Reader. As the same century was ending, the Archbishop of Mainz greatly increased the days of Indulgences to be obtained in the same church, a Bull of this kind being given: Bertholdus, by the grace of God Archbishop of the holy See of Mainz, Archchancellor of the Holy Roman Empire throughout Germany, Prince Elector, to the Honorable, our devoted beloved in Christ … the Plebans in our town of Heiligenstadt, salvation in the Lord. That you may observe the divine Offices in your said Churches with doors open and bells rung on the feasts of Easter, Ascension, Pentecost, and in the year 1499 the indulgences are increased by the Archbishop. Trinity, Corpus Christi; on the feast of the Visitation, Assumption, Nativity, Presentation, Conception, Purification and Annunciation of the glorious Virgin Mary and through their Octaves, the Finding and Exaltation of the holy Cross, Boniface the Martyr, Vitus, John the Baptist, his Nativity and Beheading, Aureus and Justinus, Sergius and Bacchus, and through their Octaves, Margaret, the Division of the Apostles, Mary Magdalene, Dominic, Anne, Augustine, Aegidius, Michael, Jerome, Luke, Martin the Confessor, Elizabeth, Catherine, Barbara, Nicholas, the Nativity of Christ, Stephen the Protomartyr, the Circumcision, the Epiphany of the Lord, the Conversion of Paul, the Chair of Peter and of Peter in Chains, the Sunday "Judica" until the feast of Easter and the eight following days, the Dedication, on all days
of the Apostles and Evangelists, as well as on all Sundays throughout the whole circle of the year, on the four Anniversaries of the Fraternity and on the Anniversary of the most glorious Prince Dagobert, formerly renowned King of the Franks, Founder of the Collegiate Church of Saint Martin of Heiligenstadt; of the Lord Adolphus, formerly Archbishop of Mainz, buried in that Church, and of the Lord Bertholdus, formerly Bishop of Paneas, that you may be able to observe these, to you and to each of you we impart the faculty out of special grace; with the privilege of not ceasing under Interdict. and that the effect of all sentences, of the Cessation of divine offices and of interdict, laid or to be laid by our authority or that of our Judges subject to us: or even by virtue of the statutes of the sacred Provincial Council of Mainz observed or to be observed, on any of the said days ought to be removed and also relaxed by our authority; the excommunicate however and by name interdicted being excluded. Given at the citadel of Saint Martin in our City of Mainz under our seal on the twenty-seventh of the Month of June in the Year of the Lord one thousand four hundred ninety-nine. The Lord Dean, being questioned about the Anniversary of King Dagobert, replied in these words: in the Registers of this collegiate Church from the year 1563, 1564 and following, I find among the feasts of presences and of Anniversaries this notation, the Anniversary of Dagobert the King on the days next after the feast of Saint Matthias, the Anniversary for the founders. Here under the name of founders may be understood Dagobert the King and his wife and sons: but whether the first or the second cannot be clear from this, since the first died on the 13th of December; the second, at Satanas where he was slain, and is venerated as a martyr on the 17th of January.
[29] As regards Saints Sergius and Bacchus, named among the Patrons of the Heiligenstadt people, namely those who are venerated on the 7th of October, it seems that their notable relics too, translated through the holy wars from Syria into Europe, came to the Church of Saint Martin in the 13th or 14th century and soon obtained so celebrated a cult, The cult of Saints Sergius and Bacchus. that they were esteemed nearly the principal Patrons of that Church. The Mainz people, however, confident that the body of Saint Aureus as well as of Saint Justina was with them, suspected that the boasting of the Heiligenstadt people about Saints Aureus and Justinus having suffered and been entombed among them was vain. This conjecture is favored by the Bull of Paul II without any mention of these Saints but with luculent expression of the other two, given in the year 1469 with this tenor. Paul, Bishop, servant of the servants of God, to his beloved son the Scholastic of the Church of Saint Stephen of Mainz, salvation and Apostolic benediction. Paul II in the year 1469 To carry out the duty of the Pastoral Office, continually solicitous, we give pleasing assent to those wishes by which from individual Churches, especially Collegiate ones, the Most High may be blessed, and the Ecclesiastical Persons established in them may enjoy abundance of temporal things, without which spiritual things cannot long subsist, and so that, to those willingly resigning their benefices to this effect, it may be usefully and wholesomely provided that they be not oppressed by want of things. Indeed a petition exhibited to us lately on the part of our beloved sons the Dean and Chapter of the Church of Saint Martin of the town of Heiligenstadt of the diocese of Mainz contained, that the Church itself is reputed very notable, ancient and excellent in those parts, and that in it the bodies of the blessed Sergius and Bacchus are preserved and held in the greatest veneration, and a great concourse of People is held to the aforesaid Church also for hearing Masses and other divine Offices: it asserts that their bodies are held there and although the fruits of the Capitular Table of the said Church were wont in former times to be so abundant that the Dean and Canons and other Persons of the same Chapter could decently live from them; yet, the whirlwinds of Wars, pestilences, calamities, hardships and other sinister events being the cause, by which those parts (alas for grief) were afflicted, they have become so slender, that the Dean, Canons and other persons of this kind cannot, according to their decency, sustain themselves from them, pay the Episcopal Dues, and conveniently bear the other burdens incumbent upon them, and that if the Churches of Saint Cyriacus in Duderstadt, he unites 2 Parishes to the Capitular Table. whose collation is known to belong to our venerable Brother the Archbishop of Mainz, and of blessed Mary and Saint Aegidius of the town of Heiligenstadt of the said diocese, which belong to the presentation of the said Dean and Chapter—Parish Churches—were perpetually incorporated, united and annexed to the same Table, the aforesaid Dean, Canons and other persons would receive great relief in their needs. We therefore, not having certain knowledge of the aforesaid, inclined to supplications of this kind… Given at Rome at Saint Peter's in the year of the Lord's Incarnation one thousand four hundred seventy-nine, on the 13th Kalends of August, year I.
§. V. Concerning the old and new Chest of the Heiligenstadt Patrons and the other reliquaries of the church.
[30] After the form of the sepulchral stone of Saints Aureus and Justinus, carved with their images, had been exhibited following the third Chapter of the Heiligenstadt Legend, the plan was, after the other things Noted on that Chapter, to treat more distinctly of the old and new chest of the Relics pertaining to them, and of certain other reliquaries kept in the same church, as containing something of the same Saints: but by some chance it happened that the leaf on which what was written about that matter was, being placed out of its proper place just at the time of printing, was passed over: wherefore receive it here, after we have given the principal monuments of the church itself to be read.
[31] That heavenly Voice, which in number 28 of the aforesaid Legend is said to have admonished that it was time that the most sacred relics of the Martyrs Aureus and Justinus, who lay in the choir, should again, on account of the storming of the city, be exhumed in the place where they poured out their blood; The marble Chest buried in the ground after the 2nd finding teaches us two things: first, that those Relics were not kept above ground by the King who found them and founded the church; but were honorably returned to him after he had transferred them into a marble tomb, in which they are afterwards said to have been found. Secondly, that the same were taken from the said tomb and again elevated on account of the future storming of the city, whence provision was made against the danger about to arise by their translation into a new shrine, [the Relics being translated into a portable shrine, it is dug up again in the year 1695] portable indeed wherever necessity should require. That that tomb was of marble is indicated to us by him who took care that it be sought out and dug up again in the year 1695, the aforepraised Knackrichius, at the end of April; and as an eyewitness he taught us that within it were found only certain fragments of the Sacred bones, such as are wont to be placed in the consecration of altars, with much dust and the rotted fragments of a certain wooden chest, and within it the fragments of the old wooden one. probably that in which the King had found the sacred bodies, which dissolved at the mere touch of the fingers. Moreover, iron hoops and the lock of the same chest were found greatly corroded with rust; a manifest sign that that chest lay long under the earth before it was placed in the marble tomb.
[32] Behold for you an accurate delineation, first of the lid A gently rising through the middle, by which the coffer was covered, six feet and a half long, its form three and a half wide: but having within a cavity B nineteen inches deep, twenty-six wide, five feet and as many inches long; so that the very stone, to which the lid is fitted from above, is everywhere five inches thick: this trough therefore, containing the abovesaid fragments of bones, and the placing in the burial-place and a wooden chest of whatever kind, was again buried under the earth immediately beneath that place where the vault of the new Choir meets in a round stone marked with the half-figures of the Saints themselves; by which, as we said above in Note H to chapter 3, it seems to have been signified that they either lay or lie there beneath. But what was done with the new shrine into which, at least for the greater part, the sacred Relics were translated, as the Legend indicates in number 30? For sustaining this seems to have been built that stone platform, which now has the form of a tomb projecting from the ground; beneath the stone tomb built above unless from the very beginning of the aforesaid translation a place had been prepared on the high altar, as we see done in various places. Be that as it may, by the fire of the year 1333 it can be believed that whatever wooden or stone thing had stood there before was burned or corrupted, but the damage being repaired, there was built over the same place that tomb which is seen to this day, of solid stone, but found wholly empty, whose appearance the little tablet placed above at the letter C offers. the figure of the last renewal of it.
[33] Its lid, not indeed of marble, but of less solid and more common ashen-colored stone, exhibits in elegant sculpture the statue of each Saint which we gave above to be viewed: the topmost stone carved with the Images of the Saints here indeed we note that from the very elegance of the sculpture it easily appears that it is not the work of many centuries; wooden valves, adhering above, fitted to this surrounding wooden enclosure (whose front face the larger tablet has more distinctly expressed), while they cover the stone, preserve the figures themselves intact, except that by some chance the outermost part of the nose on the statue of Saint Justinus is seen to be slightly worn. When Knackrichius had ordered these valves to be removed so that he might offer the painter who was to delineate the stone a free view of it on all sides, he began, over the space lying open at the margins, to feel with his fingers its circumference, in case perhaps some inscription went around it: but he found it all smooth except for a few small hollows which, the wooden enclosure being drawn back for a moment, he saw filled with pitch or bitumen: without an epitaph, but empty beneath and it was judged that these were traces of strips of brass, copper or tin fixed around and removed by a sacrilegious hand, on which had been inscribed the subject of this tomb: no other trace of violation, even the least, appeared anywhere, and so not even an indication of a cause through which the relics deposited within could be believed to have been removed. Hence the desire, not extinguished but rather stimulated, of finding some writing beneath the stone itself and perhaps several Relics within, brought on the thought of lifting the stone, although great and ponderous; which when sixteen most robust men had done with the consent of the Lord Dean, no inscription was found anywhere, nay nothing at all but the whole empty space down to the earth on which the tomb had been built directly. Then indeed, digging the ground and probing here and there with poles and a borer, they perceived under the earth a large stone, and a sound issuing as from a hollow sepulchre; and so it appeared that the abovesaid marble chest had probably never been moved from its place, after those relics which we mentioned had been removed from it. Let it remain settled, therefore, that all those which are not found within the marble chest were long ago translated into the shrine mentioned above.
[34] the old shrine behind the altar Questioned about this, Knackrichius replied that in the abovenoted year on the 5th day of June, when, going around the Choir with his fellow Father and with the Lord Cantor, he saw behind the high altar a chest fairly long, high and pointed or gabled toward the top in the manner of a tomb, which within was overlaid most amply with silver, on the outside with gold, similar to which the painter affirmed he had seen several others at Rome and at Augsburg
—it was adorned with several images of the Saints, but quite covered with dust and interspersed with spurious gems and various decoration, then indeed containing sacred vestments and various things, now empty of Relics in which probably the sacred Relics of Saints Aureus and Justinus were originally kept. Then sending with other letters a rough delineation of that chest on the 13th of July, he indicated that, in the painter's opinion, it was made at that time when the art of painting in this way came into Germany (he reckoned it eight hundred years or more; I would scarcely allow it four hundred); and although it is of wood and not of such great elegance, the same painter judged that it had not been made for less than a hundred ducats: that of similar form is the one at Xanten in Cleves, which, all of gilded silver, contains the relics of Saint Victor and his fellow Martyrs of the town and Collegiate church there: it stands moreover above the altar with one end projecting over the altar in the manner in which others elsewhere too are placed, and perhaps it itself once stood thus among us also. Thus far he, who afterwards also sent it delineated more accurately, which however I do not exhibit engraved on copper, on account of the too greatly worn forms of the Saints, on whose account I should have especially wished to take care of it.
[35] This chest or shrine being thus, as I said, obsolete, since it was larger than the paucity of the Relics stored within required, and than suited the annual convenience of the supplicants, about a hundred years ago another was made, about three feet and a half long and a foot and a half wide. the Relics being translated into the smaller chest and recently examined Knackrichius, asked to send a specific enumeration of the relics themselves, summoning a Notary and witnesses, had the chest opened, and what he found within is described in this Notarial Instrument, in the name of the most holy and undivided Trinity. Of the sacred bones or Relics of Saints Martyrs Aureus, Bishop of Mainz, and Justinus his Deacon or Levite, which the Collegiate Church of Heiligenstadt, called of Saint Martin, on the faith of the Elders as such, proper and native, has kept and venerated here from time immemorial up to the present in a portable chest decorated with colors and partly gilded.
1. Some parts of the arm. 2. Some parts of the leg. 3. The bone of the Collarbone. 4. The bone Radius. 5. Bones of the Hip. 6. Some parts of the vertebrae. 7. Several others less named.
All these were inspected, in the presence of the Most Reverend Lord Aureus Hunold the Dean, the Reverend Lord Ioannes Valentinus Hunold the Cantor, the Reverend Lord Ioannes Rhim the elder, the Reverend Lord Thomas Patzing Vicar and Parish-priest, the Reverend Lord Sebastianus Gobz Vicar, the most Experienced Lord Bartholomaeus Plitzenreuter Doctor of Medicine, and the Honored and discreet men and Citizens Laurentius Hartung, and Georgius Faupel, specially required for this, and Myself the Notary named below. In faith of which I have strengthened the specification placed above with the seal of my office and Notariate.
These things were done at Heiligenstadt, on the Twenty-fourth of February, in the Year One thousand Six hundred Ninety-nine.
Joannes Andreas Pleisser Imperial Public Notary M. in place of the seal
This smaller casket is still seen exposed on the altar, opposite a certain new one made not many years ago, the little statues of the Saints around the tomb and chest which alone is carried around today with some part of the aforesaid relics. Each has inscribed the names of Saints Aureus and Justinus: of the first indeed Knackrichius writes that it is very artfully sculpted, with ten little statues at the sides of the Saints and Saint Martin on horseback in front, the same probably which had been painted in the larger shrine and sculpted on the wooden enclosure of the tomb mentioned above, which the painter judged to be from the hand of the same sculptor. They were once numbered in the said enclosure altogether twenty, of which rapacity, wantonness, or impiety carried off a great part; but the eight or nine which survive have rather often been transferred from one coffer to another. The painter passed a similar judgment on the choir seats variously and not inelegantly sculpted, nor is it contradictory that the little statues remaining in the enclosure are found more decayed, not so those which are in the seats: for these had to be of harder oak, whether older than the year 1450. those, to be overlaid with colors and gold, could be taken from linden or other less solid material. The painter's judgment is rendered more doubtful by this, that above the seats, or stalls of the Canons as they call them, there, where the Dean was wont to sit, these words run, incised in wood and overlaid with silver: In the year 1450 on the vigil of Saint Thomas the apostle that work was completed, in the year of jubilee namely under Pope Nicholas V, of which jubilee Odericus Reinaldus in his Annals testifies that there was a notable celebrity.
[36] Of equal antiquity or even greater was that great and almost Gigantic statue of Christ either scourged, particles within the wooden statue of Christ or after the scourging shown to the Jews by Pilate, long seen to hang from a certain column by iron hooks; but, together with others, being apt by excessive age or deformity to move contempt rather than devotion, removed from the church by order of the Archbishop, when this was being done certain ones of ours discovered the back hollowed out and covered with a thicker iron plate; under which was found a round reliquary containing among other particles of other saints also certain ones of Saints Aureus and Justinus, as was read on the little labels added. This reliquary was placed within the old bier before the new and lighter chest, accustomed to be carried about as said above, was made. Similar particles are held enclosed in two pectoral statues fashioned in Episcopal and Diaconal habit, and 2 pectoral ones. and elsewhere perhaps still others, so that the cause is not far to seek why so few are found in the principal reliquaries of them; to which also something could have contributed the insolence of the heretic soldiers, which certain letters note often raged in the town; and which seems even sometimes to have proceeded as far as the breaking open of the tombs. Let the monument of the Archbishop Adolphus of Nassau be the proof, in which appears not only the deformed face of the statue lying upon it, but also the joint of the stone broken through the middle.
§. VI. Concerning the Castle of Dagobert and the Bracteate coins not so long ago found in the field of Heiligenstadt.
Since the Heiligenstadt people, to whose honor we have woven this appendix, derive the origin of their Church and city from some Dagobert, King of the Franks, whose castle was among them, now commonly called Altenburgh; it will not be out of place to set down here a description of that place such as Knackrichius sent to me in his words. Altenburg, the castle of Dagobert King of the Franks.
To relate more certain things about Altenburg, I myself betook myself there, and surveying the place diligently, I found that there still survive the walls, depressed in the earth, of a little temple or domestic chapel there, to the left of a small Choir toward the east; where I found arched and cut stones so joined together that they present the form of a tower or stone spiral staircase, through which from that side there was a descent to the little temple. its still-remaining wall-ruins To which tower or spiral staircase, from the other, that is the right side of the Choir, another similar spiral staircase or little turret seems to have corresponded, as again can be conjectured from certain arched stones, through which from that side too there was an entrance to the said lararium, furnished with two doors, which are still seen. This little temple is indeed modest, 12 wide, but about 18 or 20 feet long. In it are seen 7 columns, of stone, and small, so disposed that on the northern side three, especially of the court chapel on the southern as many and one on the western, are fixed in the wall and projecting only by half; to which in the middle of the nave three others corresponded, perhaps supporting the vault of the Chapel and a part of the building lying above.
[38] That the remaining place of the Royal habitation was fairly ample and distinguished into various chambers and recesses appears from the rubble of the walls and joined stones, the site of the whole structure very convenient. which project somewhat from the earth; the soil otherwise is barren, rocky and elevated: yet from the sides and below, it is most suitable for cultivation, fortified at the back by a steep mountain, on either side by a valley, and has a broad and pleasant prospect to the other regions. Below through the valley a double and joined river runs down, which from one of them retains the name of the Leine and near Münden empties into the Weser. The orchard of the Castle is wholly devastated except for certain adjoining fields which are cultivated yearly by the servant of the Reverend Lord Dean: many stones still cut, small and large, lie scattered and joined together to the number of some thousands. For I have no doubt that several were stealthily or lawfully carried off to the nearby villages and the city of Heiligenstadt for the building of walls and edifices in past ages. But who, after Dagobert, inhabited that dwelling for some time, has been handed down by no monuments.
[39] The little temple was for a long time filled with earth and stones, a thought arises of restoring it which were carried out nine years ago by certain devout citizens (as the leader and author of that plan, the excellent man Fridericus called Paschasius, related to me) wishing to erect there some station in honor of the Mount of Calvary, whom the very Reverend Lord Commissary and the Lord Dean, for the sake of preserving the ancient memory, prohibited from the work begun, deciding from money long ago collected to clean out better, in due time, that part of the place or chapel, and to put a roof over it on columns, so that on the feast of Saint Mark each year not only a sermon, as has been done hitherto, but also a solemn Mass could be celebrated there, in the open however, where the whole people might see. Thus far Knackrichius on the 28th of March 1694, when on the previous day certain captive diggers had been brought to the Magistrate, accused of having learned by evil arts the place of a treasure hidden beneath the little building just described, whether the treasure sought there was found is uncertain, and of having carried it off thence. And he himself indeed says that he saw, as had been pointed out to him by a rumor spread among the common people: on the right side of the spiral staircase or tower mentioned, a square opening about three spans long and wide in the wall, from which by those or others a little chest or money vessel seems to have been extracted. Since Knackrichius could neither then indicate anything else about the treasure found nor wrote afterwards, it is understood that nothing could be obtained from the captives by which it might be established that they were guilty: certain it is that three thin bracteate coins were afterwards found there; he received however an indication of a treasure once carried off thence from one of the diggers himself, confessing to him more secretly, that he and his fellows had been led into such hope by the example of a certain man of Hesse-Cassel, who was said years before to have not unhappily attempted the same crime. And indeed he himself knew a woman, who a little after he had dug there, gathering herbs around the same place, had found three coins of Imperial
the size of one (Imperial coin): which, being asked by him to seek them out for inspection, she brought nothing else than a fragment of one, saying that the woman had broken up or lost the rest.
[40] This fragment, when Knackrichius had sent it to me, I recognized as the form of a most thin silver bracteate similar to those coins which I had earlier received from him, several taken from a pot which, he wrote, was found in the year 1691 farther from Heiligenstadt, describing the place and the deed thus in his letter of the year 1693, the 6th of December, with this tenor: Between Heiligenstadt and Duderstadt, which are both Cities of the Eichsfeld, distant from one another by four short hours and a journey on foot, several such found in the year 1691 at Nesselried the one looking north, the other south, lies between a village called Nesselried, in which the most Ornate and most Wise Lord Iodocus Keysenberg, Citizen and Senator of Duderstadt, has a building with an Estate of about 360 fields or half-jugera, which extend not in a continuous but interrupted series to various regions, some toward the plain, others toward the valley and a little wood through which one goes to Etzenborn, Glasenhusen, Heiligenstadt: in a village of the Eichsfeld where is seen a place of about 4 or 5 fields, in which a village is by certain tradition said to have once stood, called Dudenborn: which, on a fairly ample and uncultivated sward, by a high Cross fixed there, to which from Nesselried on the feast of Saint Mark each year a Procession is held, demonstrates the space of the old temple and cemetery.
[41] At its outermost side toward the south and the street, two fields lie, of which one belongs to a peasant of Nesselried, by ploughboys the other to the aforesaid Lord: which his bailiff Ioannes Rautz, in the Year of the Lord 1691 around the feast of Saint Michael, had ordered his sons to break up with two ploughs and prepare for sowing: of whom the youngest by birth, when he was following behind his brother who was ploughing, saw clinging to the ploughshare an iron lid among the clods, which lifting up, they showed to their elder brother who from the opposite side was busy at the same work with another plough: in an earthen pot full of them who, intending more cautiously to the furrowing, when he had come to that part of the field where the lid had been dug up, struck with his ploughshare a pot holding about two measures (a measure here is such as a healthy and moderately thirsty man consumes in a fourth or fifth fairly ample draught), made of white and rather solid clay and filled with various coins mixed with earth and cohering together in a clump; a shout arises, as is wont, among the boys: to whom the neighboring young ploughmen run together, and begin to apportion the booty by lot and as if in play, which they would even have divided equally, had not the bailiff, intervening, snatched the pot to himself. Who, as he himself related to me, the next day hastened to the weekly Fair at Duderstadt, which is distant from the place not quite an hour and a half, announced the matter to Lord Keysenberg, and showed him part of the coins; from whose part some are brought to the lord of the field which seen, one of the sons of the same Lord, Henricus by name, either ordered by his parent, or of his own accord, hardly having refreshed himself with dinner, mounted a horse, hastened to Nesselried; and extorted the pot with the coins, which he could obtain from the young men, and carried it to his parent at Duderstadt; who had part of them boiled out by a goldsmith or cleansed from dross, part melted down. The same bailiff who, by order of Lord Keysenberg, brought me back to Heiligenstadt on his horse (for I went there very recently on the feast of Saint Andrew), recounted to me on the way: that there were seen among those coins, some of gold or brass, of the size of Imperials marked only with a Cross: that there were also among them some little globules of the size of an acorn or hazelnut, of silver or gold, which the said young men, thinking them to be earth or pebbles, threw on the ground, but which, gathered afterwards by the peasants, were sold to Jews, who, having perceived the report of the matter, came at once to Nesselried to exchange old coins for new; and so much for the place of the Finding, where a house is believed once to have stood, under whose threshold in the corner the treasure was buried, as I heard partly from Lord Keysenberg and his sons, partly from the bailiff, who at the same time, when I questioned him, asserted that that field had always before been cultivated, but on that part remained as if perpetually dry and parched.
[42] At these reports, and the specimens of coins communicated, of which some were marked with the sign of Saint Martin the Bishop, others with two heads of Saints, others of Emperors or Dukes of the 11th or 12th century, I wished to obtain more, and having obtained them I at once chose the chief ones and committed them to an engraver to be carved on a copper plate; whose impressions (for the matter seemed to me worth seeking out, some of the chief are here represented. as one who had nowhere else seen such) I might send into various parts to explore the judgments of others; but there was no one who, in the French or Italian, or even German or Belgian Cabinets, however many are furnished most amply with ancient coins, indicated that such could be found. The Thuringians and Saxons alone knew those Nesselried ones, by whose judgment I have here given my plate somewhat more corrected, in no order because I could give none, the coins not yet being known.
[43] He by whose kindness we give this more corrected plate was Ioannes Christophorus Olearius, a most curious investigator of coins of this kind, and recommended by the most Famous men William Godfrey Leibniz, Counselor of the most Serene Elector of Hanover, and Wilhelm Ernst Tenzel, Historiographer of the Dukes of Saxony, and he deigned to communicate with me, along with a brief explanation of the coins themselves, his Introduction to the cabinet of bracteates: the Introduction of Olearius to such coins is praised, where he learnedly discourses on their nomenclature, material, form, use, price, and age, and a Collection of more than a hundred such, with a few elucidated, as a specimen of a greater work which he promises, of these and many others to be exhibited by engraving.
[44] The sum of the Introduction comes to this, that from "Bractea" (foil) they are called bracteates, by usage now received there among the learned, though perhaps they would more aptly be called bracteoli or bracteales, and from this their age is taught. just as "aureolus," "ferreolus"; "fluvialis," "pluvialis," "borealis," etc.: for just as "auratus," "ferratus," "laureatus," etc., properly signify the material not out of which something is made, but with which it is surrounded, so the word "bracteatus" seems more apt to signify those more solid but adulterate coins which inwardly cover the cheapness of their material of bronze or iron with a gold or silver foil: but let this question of the name pass; more to the point is what from the aforepraised Introduction may be understood, that the age of bracteates, by the more common opinion, is not raised beyond the times of the Emperors Otto: and that few of them of gold, very many of silver, of various use, size, and price, have now been dug up in several places: and the occasion of so striking them that, on account of their thinness, they admitted only on one side a type, seems to have been given by the frequent fraud, in the intervening time, of adulterating coinage, by which sub-copper or sub-iron coins were sold for gold or silver: to which fraud there was no place in the little bracteates.
[45] the occasion, But because the very thinness of these made them very fragile, it was provided by the curators of the monetary affair that they be renewed at a certain interval of years, after which the old ones kept would be worth less. So in Olearius page 16 it is provided by a certain Kulm privilege, that the said coinage be renewed only once in each decade and, as often as it shall have been renewed, twelve new coins be exchanged for fourteen old ones. For greater convenience too it was devised that ten and ten of the same kind and module be joined together, the use. and so be handed over as a single one, and counted by weight; and this seems to be confirmed, says Olearius page 16, by that supply of bracteates found at Leipzig in former years, where this was observed. The most Illustrious Count of Schwarzburg-Arnstadt, whose Coin-cabinet now numbers more than two thousand bracteates, when by my means he had received the Nesselried ones here set forth, already sufficiently used to those, to be added to them, wished to be reciprocally liberal, sending back through Olearius the distinguished gift of another twenty-five thus clustered together, which gift, although it did not come into my hands, I nevertheless wished here gratefully to acknowledge; and, the explanation of them given to me by letter without them being omitted, I pass to another, earlier, addressed to Tenzel and corresponding to our Nesselried impression.
Num. I. II. III. IV.
[46] Very rarely indeed does it happen that ancient coins, thin especially silver ones, The judgment of the same Olearius on the Nesselried coins the bracteates as we call them, are brought to the cultivators of antiquities when found, since they mostly come into the hands of those who are wont either to corrupt or to melt down coins of this kind. Therefore let us greatly congratulate the most celebrated PAPEBROCH, to whom it was permitted to acquire various bracteates, of which a full urn was dug up at Nesselried, a village of the Eichsfeld below the territory of Heiligenstadt. Where it is worthy of public praise, that he wished to communicate these, engraved on copper, differing chiefly in module and figures. And since through You, most celebrated Sir, I have been invited to set forth my mind concerning the same, I could not but offer a few small observations. To me indeed in the series of these coins Frederick the Emperor occurs first, of whom we see not only the crown and the lily-bearing scepter, but also traces of an inscription. The letters, namely, --- RID --- CU --- indicate FRIDERICUM, this being attested by other coins of this kind, which are marked with the same figure and a clear epigraph. That the Cross, which he holds in his right hand, denotes the Christian religion, is manifest. For the rest it is to be noted that this is without doubt a coin of Frederick Barbarossa, the most glorious Emperor; and that the lily-bearing scepter does not always designate the insignia of the Kings of the Franks, but that such a lily was added either for the sake of ornament, or sustains the form or place of a cross, as has been observed from other monuments. This is succeeded by Coin II, in which two heads of saints are seen, in whose honor and memory a certain Temple seems once to have been built, and perhaps not without reason I refer here coin IX, illustrating it, in which S. SIMON AND S. JUDAS the Apostles appear. Such are minted at Goslar, and they are solid coins, on the reverse face of which S. SIMON AND S. JUDAS with two heads added, on the other side is read: MONETA. NOVA. GOSLARIENSIS (New Coinage of Goslar). The crosses indicate faith and the Christian religion, and the towers the temple just mentioned. This coin moreover explains III, VI, XIII, the Following ones, only if you observe the Lily in III as a symbol of sanctity and chastity of monastic life. Rarer is coin IV, whose inscription is this: MONETA COMITIS ADOLFI DE SCHavenburg (Coinage of Count Adolf of Schauenburg). His insignia, to which a star in the shield also pertains, Spener learnedly taught in his Heraldic Work, Book 1, ch. 86, pages 347, 348. ℣. Coin V of an Anonymous Emperor presents a figure. The towers at the sides intimate Majesty, Dominion and power, which in certain regions, VI. VII.
VIII.
IX. XI. XII.
XIII.
XIV. XV. XVI.
XVII.
XVIII.
XIX. XX. whose characters are towers, they had. We concede that the Emperor's seat or some other profane building, built by him or others, can be designated by these very ones, to Ioh. Andr. Schmid, Public Professor at Jena
in his essay on the Coins of Cathedral churches, page 5. About Coin VI, let Coin II be consulted. Coin VII is the same as I, about which above. The Coin of an Uncertain Bishop, VIII, follows, where however it is to be noted that he holds in his left hand a globe with a cross, which some call the imperial apple, others perhaps more rightly the sign of the redeemed Christian World. In my native Saxo-Halle Library I saw a coin, in which a seated Bishop kept in his left hand a book, in his right a double globe adorned with a cross added on top, whose inscription was this: CONADUS EPISCOPS, that is Conradus the Bishop. Whether therefore such a doubled apple with a cross designates on sacred coins only faith and religion, is of deeper investigation. Coin IX is illustrated by II, in which a star added denotes the care of heavenly or divine things. In X we discern a seated Bishop, in whose right we observe the Crozier of office, in his left a book, the Symbol of the Christian Confession. The rest adorn the Coins. The Following one, XI, I have seen often in the Berlin especially Electoral Brandenburg and the Arnstadt Schwarzburg Cabinet, and it very clear; but nowhere else, nor have I read other than the following letters: HNCUS, IEX. PUNCU --- HEVIII PANOEA. From which nothing certain. The first ones I have thus interpreted: HeiNriCUS REX (Henry the King), the rest let others explain; my interpretation however was not made without cause, since such abbreviations and mutilated letters are sufficiently known to me. There was once a certain learned Man, who said this coin was minted by Lybussa Queen of Bohemia, who, riding in royal ornament, would be seen on the coin: he thought the first letters should be read HLIBUSIE, the rest words to be Bohemian. For my part I do not easily assent, since I am ignorant of the Bohemian language, nor can I sufficiently prove that bracteates were formed in the time of Lybussa; the impulsive cause of bracteates however, sufficiently ancient, which was the corruption of the Roman coinage, does not permit me utterly to deny this—on which matter more fully in my Introduction to the Bracteate Cabinet, pp. 17, 25. Added are seen buildings and towers, of which above. Coin XII denotes a Landgrave of Thuringia, on whose head an ornament adorned with pearls, behind we discern a castle. The Following one, XIII, Coin II illustrates. The Porch moreover and the railings indicate a sacred building erected in honor of some Saint. Coin XIV pertains to I, V, and VII. The Bishop in XV holds in his right a cross, in his left a Crozier. The Epigraph, to be read from left to right, is this: CUNRADUS EPICOPUS (Conrad the Bishop). The letters are very obscure. That Conrad the Bishop is elsewhere called of Erfurt; for I saw a coin of the same module and picture at Leipzig in the Library of the most ample senate, in which the following inscription: EPISCOPUS CUNRADUS IN ERFURDIA (Conrad the Bishop in Erfurt). Coin XVI presents an Abbess, in her right a book, in her left a palm, the insignia of Martyrdom and spiritual victory; where let us note that the palm is attributed not only to Saints but also to sacred things, since in the Monastery of Jerichow there is a monument of a certain Provost bearing a palm. Rare indeed are the coins of Abbesses, yet I myself have hitherto collected even twelve different ones of Agnes Abbess of Quedlinburg, and saw another in the Cabinet of Meibom, the most celebrated Professor of Helmstadt, which holds in her right a cross, in her left a book, with these letters added: ADELAHIDIS. DEI. GRA. ABBATISSA. EST., that is Adelheid by the grace of God Abbess of Essen. The bracteates of these, with other excellent ones, sacred and profane, never seen elsewhere, will shortly, God granting, come to light. Our Abbess, however, I think to be Agnes of Quedlinburg, whom in others we see with the same insignia and clear letters. The same let us note about Coin XVII, in which the same Abbess holds in her right a palm, in her left a book. Coin XVIII I judge the best. The inscription is this: OTTO. DEI. GRATIA. IM., that is Otto by the grace of God Emperor. A similar one my most loving Parent possesses in his Cabinet, in which a crowned Lion stands walking and this Epigraph: OTTO. DEI. GRATIA. ROMANOV. IM. (Otto by the grace of God Emperor of the Romans). The same also possesses Otto as a Horseman, to whom only the name OTTO is added, about which Introduction to Bracteates p. 36, num. 90, 91. Such a one too is at Magdeburg with the most Experienced Schäffer, where namely Otto as horseman holds in his right a scepter, in his left a shield, with the inscription added: OTTO. IMPERATOR. And from this it is to be determined that the Ottonic bracteates marked with a lion are of Otto IV, son of Henry the Lion, whose insignia, the Lion received from his Father, the Son as Emperor adorned with a crown, on which matter Meibom in his Notes to the golden Bull of the Emperor Andronicus, p. 211. ℣. The other older Ottonic ones however are to be referred either to Otto the Great himself. But what of Coin XIX? Certainly, if the errors of Frisius in delineating and explaining coins were not sufficiently known, we should at once say this one explained; for Frisius gave a bracteate, very similar to ours, engraved on copper in his Monetary Mirror p. 108, which was found at Heiligenstadt in the Year of Christ 1580 with others, and he says it is of Wilhelm son of Otto the Great, Archbishop of Mainz. But less rightly, since the Wheel was handed to the Mainz people, after a space of years intervening long after Wilhelm's death, by Willigisus, and was confirmed to the Mainz people by Henry II the Emperor in place of their ordinary Insignia. See Bruschius on the Bishops of Germany p. ℣. 7; Mersaeus, Catalogue of the Ecclesiastical Electors p. 193. ℣.; Spener, Heraldic Work Book I, ch. 64, p. 256, 257. ℣. And hence, other conjectures being dismissed, those judge not ill who attribute this coin to Henry II himself, namely because it was minted by the Mainz people in his honor and memory: for Henry II confirmed the Wheel to the Mainz people in place of their insignia, in memory of which benefit they without doubt minted coins both bracteate and solid, mentioned by Frisius at letter c. In XX is discerned SANCTUS STEPHANUS PRM. (Saint Stephen Protomartyr), that is Proto-Martyr. Of the same I noted several coins, Introduction p. 37, n. 98, 99, 100. And therefore to the Halberstadt people XXI.
XXII.
XXIII.
XXIV.
XXV.
XXVI.
XXVII.
is to be referred that one, to which the effigy of S. Stephen surrounded with a halo is added. Coin XXI is of Bernhard Duke of Saxony, whom the letters DU, that is DUx, and the banner adorned with the Ballenstedt and Ascanian insignia indicate. Elsewhere is added either the whole name or the letter B, on which matter Introduction p. 20, 29, 30. Coin XXII is the same as the preceding. The Following one, XXIII, seems sculpted in memory of Henry II. And certainly Emperors carried such staves, witness Carolus du Fresne in his Glossary at the word Baculus Regius, p. 428, 429. Of coin XXIV I have already treated in the explanation of coin XX. Coin XXV is illustrated by I. About the doubled imperial apple Schilter discourses thus in his Treatise on the Liberty of the German Church, Book III, ch. 9, §. 7, p. 405: In the ancient coins of the German Emperors and Kings a double globe or orb is to be referred to those times in which our Emperors extended the Empire of the West into the East, or at least for the sake of reserving their pretension, etc. In XXVI we see an Abbess unknown, who differs from the former XVI and XVII: for the present one keeps a cross in her right hand. Coin XXVII, finally, seems to me of Goslar, in which S. Simon and S. Judas appear, of whom above at coin II. The crowned head added perhaps designates Henry the Fowler, the founder of this city.
And these are my hasty criteria, to which I wish to add, that from these various coins, found nevertheless in one place, it can be demonstrated that bracteates too were of common use: and certainly these coins were hidden on account of the tumults of war, for memorial ones are found by another method. On which matter Introduction to the Bracteate Cabinet p. 25, 26. For the rest, if I shall understand that my labor has pleased some, I shall reckon such labors, of whatever sort, to be well bestowed. Farewell and Favor me. Given at Arnstadt, the 12th Kalends of December, 1696.
[47] Thus far Olearius, by whose judgment I think one ought to stand: in the palm however given to the Abbesses my mind is not sufficiently at rest while he reckons that in our coins it is a symbol of virginity offered to God; for considering the time in which those coins seem to have been minted, the 12th century and following, I suspect that that palm is a testimony of a Jerusalem pilgrimage undertaken by vow, just as it was then undertaken by many of every condition, age, and sex: for many of such, enrolled there in that sacred warfare, returned to the sepulchre of the Lord with a palm, thereafter to be carried in the Procession of Palm Sunday around the image of Christ sitting on an ass, and to be placed on the sepulchre of the dying or hung up beside it on a heraldic shield. Such a rite of Procession flourishes even today in Belgium and Germany, and in various families palm branches are kept, which fathers or grandfathers brought from Jerusalem, fixed on a silver handle. The palm of the Jerusalem pilgrimage Nay, at Antwerp there flourishes the memory of Diderick van Paesschen, who, having twice happily completed a Jerusalem pilgrimage, sailed there a third time also, and returning with equal success, was in the year 1502 most solemnly received by the leading men of the city who went out to meet him and the Prefects of the Society of Crossbowmen (they call it a Guild); with which company, having arrived at the city, he was led by the rest of the Magistracy and the armed citizens into the principal Church of the Blessed Virgin, where there long hung from the vault two globes of enormous size, brought from Rhodes, which the Turks had then in vain assaulted, and sent as a gift to our city by the soldiers of Rhodes. Of the same Diderick there is among the Canons Regular of Saint Augustine, commonly called Falcontinas, a monument of blue stone, carved with three palms standing above a Jerusalem shield, with an Epitaph inscribed in the German language which is thus rendered in Latin: Here lies Diderick van Paesschen, deceased in the year 1516, on the 15th day of May, who, as Captain of the Guild, three times led the duchy (i.e. expedition) from Antwerp to Jerusalem, namely for his fellow citizens the pilgrims.
[48] These things having been thus set forth, nay already reprinted but to be reprinted again for a certain reason, I am admonished by the aforepraised Tenzel, that the palm, of which above, seems to be the insignia not only of pilgrimage but also of the Religion of Jerusalem: and a sign of the Order derived from it. for a Nun of this, the blessed Ubaldesca of Pisa (whose Life I gave on the 28th day of May, whence it is established that she never left her homeland), is seen to carry in her right hand a palm of this kind in her very ancient image taken from Bosius. Now Ubaldesca died in the Year of Christ 1207, in the 70th year of her age, and so had as contemporary the aforesaid Agnes, ordained Abbess in the year 1184: who therefore, although she had not set out for Jerusalem, could have joined herself to the consorors of the Order of Jerusalem of the Teutonic knights, instituted in the year 1190, to which order Christophorus Harsknoch attests that there were also religious Sisters from ancient codices, Dissertation 19 on Prussian affairs num. 14 and 15, in the chronicle of Prussia by Peter of Duisburg added, where in part 1, ch. 1, p. 15, among the first members of the order is mentioned Theodoricus Margrave of Meissen, nephew of Agnes the Abbess through her brother Otto the Rich: about whom whoever wishes to see more, let him consult the essay of Olearius himself promised above, now also published under
the title "The Resurrection of Agnes," exhibiting ten of her coins in front.