Martyrs

CONCERNING THE HOLY MARTYRS

ARIALDUS THE DEACON, AND HERLEMBALDUS THE SOLDIER,

AT MILAN IN INSUBRIA.

IN THE YEARS 1075, AND 1113

PRELIMINARY COMMENTARY.

Concerning the ancient veneration of their sepulchers, the writers of their Acts, and Luitprandus the Presbyter, companion of their struggles.

Arialdus, Deacon, Martyr, at Milan in Insubria (S.) Herlembaldus the Soldier, Martyr, at Milan in Insubria (S.)

BY THE AUTHOR D. P.

John Peter Puricellus, Archpriest of the Collegiate church of S. Lawrence at Milan, when in the year 1645 he had published the monuments of the Ambrosian Basilica and Monastery there, Testimonies of sanctity collected by Puricellus; arranged in Chronological order, where the Acts of the aforenamed Saints are not sparingly touched upon, two years afterward he published his own work concerning these, distinguished into four books, of which the first contains the Testimonies, collected in favor of their sanctity, which indeed are mostly those of Historians, set forth in order of age from the eleventh century up to the seventeenth, through thirty Chapters, and the more important of them shall be indicated in their place. Before these, hither chiefly pertains the Catalogue of the Archbishops of Milan, collected in the year 1318, where at the name of Guido the Archbishop, the 72nd, it is thus noted: At that time suffered B. Arialdus, among which the Episcopal Catalogue of the year 1318, Martyr and Levite, namely in the year one thousand sixty-six. There lies in the body of the church of S. Dionysius the Blessed also Heribaldus the Soldier, who used to persecute the concubines and sons of Priests. But a testimony of this kind is founded upon the monuments of both, long surviving, and the Epitaphs sculptured at their erection, and to be produced below. The place nearest to that Catalogue is merited by the Ambrosian Kalendar, prefixed in the year 1381 to a parchment Codex of the Epistles to be read at Masses throughout the year; where at the 28th of June it is thus had: and the Kalendar of the year 1381, S. Arialdus the Levite and Martyr. He lies at S. Dionysius. There is added the book of Puricellus himself, written precisely a hundred years after that Codex, concerning the Indulgences which were granted to the churches of Milan, and concerning the bodies of the Saints resting in the same city and in its diocese: where on folio 16 verso it is said. In S. Dionysius: S. Dionysius, S. Arioldus, S. Aurilius, otherwise to be written Arialdus and Aurelius.

[2] But if there S. Herlembaldus is passed over, he is elsewhere also referred to as a Saint without Arialdus; namely, in a very ancient panel of the Collegiate church of S. Babylas, joined together of boards, at that chapel which is to the left of the principal chapel, where the middle place is held by S. Ambrose, and an old picture in S. Barnabas. adorned with Archiepiscopal vestments, holding in his right hand a scourge raised threateningly, in his left a banner: on which are painted the Persons of the most holy Trinity, in no way differing among themselves in form or in age. At Ambrose's right sits the holy Soldier armed, bearing the family arms of the Cotta family above his breast on the right side, namely a white Cotta, and indicated by these letters as Saint Arembaldus; in his left likewise bearing the martyric palm; but in his right A like banner moreover and palm likewise bears that other one, sitting on the left side, and called Saint Julian. But who this is, thus far I divine not; his habit certainly indicates one other than the holy Deacon of that name, who with his brother S. Julius, Presbyter of Novara, is venerated on the 31st of January.

[3] The second book of the aforepraised work contains the Life of S. Arialdus: The Life of S. Arialdus by the author B. Andrew: which Constantine Cajetan communicated to Puricellus, received from an old Codex, but written, not by Syrus the Priest (whose epistle is extant at the end, and to whom Baronius wrongly assigned it at the year 1066), but by B. Andrew, first the disciple of S. Arialdus up to his death, then a Monk of Vallombrosa and Abbot of S. Fidelis of Strumi, some of whose Acts I took care to collect on the 10th of March. The aforesaid Syrus did indeed write something as soon as the slaughter had been perpetrated, together with his Companion Herimbertus, as in the epistle to him Andrew himself says; but what he wrote, is not found: but because that one had omitted many things, more fully and accurately wrote Andrew, by command of his Abbot Rudolf, in the tenth year after the Saint's death; reckoning, namely, the incomplete years (as I shall show elsewhere), that is, in the year 1075; when there had recently died, crowned with a like laurel of martyrdom, S. Herlembaldus, whose Passion he professed to leave to another both volume and writer at number 44, and imposed upon us the necessity of collecting his Acts, from the Histories or Annals of contemporary, but for the most part adversary authors, which Puricellus promised indeed to bring forth into the light, but, prevented by death, he left behind him still a long longing for the same.

[4] [the rest concerning S. Herlembaldus is collected from Arnulf and Landulf, contemporaries,] But these are, first a certain Arnulf, who comprised the History of his country in four books; and from book 2 professed that he would thereafter write those things which, from the election of Archbishop Aribert made in the year 1019, he had himself learned by seeing them; as he did up to 1077. Then Landulf, in respect of another to be named below, to be called the Elder, who was writing about the year 1080, in these matters for which we praise Arialdus and Herlembaldus, and which he himself distorts to fix odium upon both, the more to be believed as to the substance of the deed done, the more inequitable the mind with which he wrote them, even though he is manifestly a liar, when he asserted that both Arialdus and Pope Alexander II, though they were schismatics and adversaries of the Saints. penitently grieved for all that they had before done against the Nicolaitan and Simoniac Clerics of Milan; when also he feigned three miracles, which God wrought in favor of the cause which the married Priests obstinately defended, and which the Catholic Roman Church has so often condemned. Thus Puricellus in the Preface to book I, deservedly refuting Tristan Calchus, Carlo Sigonio, Joseph Ripamonti, historians of Milan of a more recent age, because in explaining the troubles by which, the eleventh century running on past the middle, the Church of Milan was agitated, and for the cause of which those publicly held Saints lost their life, consecrated with the title of Martyrdom by the Roman Pontiffs, they preferred to follow Schismatic authors, and to inculpate the Saints themselves; rather than Landulf the Younger, who was writing about the year 1115, such things as he had learned from the Venerable Liprandus, his uncle, mutilated in nose and ears for the same cause.

[5] We give here the first Life of S. Arialdus from that edition of Puricellus, Arialdus died on the 27th, not the 28th of June 1066 and with it we ascribe his death to the year 1066, and indeed on that very day on which Andrew affirms that Arialdus suffered, the fifth of the Kalends of July; which day, however, since it was, the Octave of S. John the Baptist that was to be celebrated being occupied, has been transferred in the aforecited Kalendar to the fourth of the Kalends. Nor does the number 67 move us to change the day with Puricellus, namely that the captive Saint having been led away, before the third hour of the day, on which the Vigil of S. Peter was being celebrated, throughout all Milan it was divulged. For since the Greater Lake, to which he was led and in which on the same day the Saint was killed, is distant from Milan some fifty or more thousand paces, and he was captured not so far thence, within an interval of a few hours; it was wonderful enough that that betrayal, by which he came into the enemies' hands, should the next morning have resounded in the city, though still without any certainty about his death or the manner of his death; which the Author first ascertained on the 29th day, having gone thither walking the whole day and night. For then a wicked Priest, meeting him, said: From the third day a glad voice, that is, full of gladness, resounded in our place: Arialdus, the Clerics' adversary, is held bound in a ship and on the shore of the lake, and on the same day he describes the slaughter as accomplished. Where I do not read with Puricellus "Externa," so that it might seem to be "Hesterna" yesterday's; but "Ex terna," or "Ex tertia die" from the third day, that is, "The day before yesterday," then on the fifth of the Kalends of July. But since concerning S. Herlembaldus nothing distinct is known, Herlembaldus 1075, in April or June. as to the day of his death, which was met (as I think I shall prove sufficiently) in the year 1075, not 76, not long after the Sunday

in Albis Low Sunday, then enacted on the 12th of April; I judged it fitting,

since the deeds of both, both living, were joined, and

the monuments and cult of both dead, not to sunder the history,

but to weave the rest of the deeds onto the Life of Arialdus, up

to the slaughter of Herlembaldus.

[6] Since also the companion of the last peril was for him

Luitprandus the aforepraised Presbyter, called also

Luitprandus and Leoprandus, who in the year 1113

on the 6th day of January, in old age and in confession of the good

faith, died, in the monastery of S. James of Pontida, but

not yet numbered among the Saints; the things which remained concerning him,

plainly admirable, and making altogether to the same argument,

it pleased me to add by way of an Appendix to the history of the two Saints.

Concerning any cult of his among the Monks of Pontida, Liprandus, worthy of a like cult, 1113, 6 January. among whom he died and was

buried, if Puricellus had found anything, he would without doubt

have studiously weighed it. Yet, attending to those things which the nephew of that

Luitprandus narrates of the miracles of the living and dead man;

and especially the fortitude of soul, divinely inspired,

to undergo of his own accord the ordeal of fire: I can scarcely

doubt but that the men of Pontida reckoned him among their Blessed, and

held the bones of the dead man in honor, but

through wars or other calamities, the monastery being at some time destroyed

or burned, I suspect that the memory of his very sepulcher

perished, and whatever could make for calling the same

without scruple Blessed, nay even Saint,

if it were established that those bones are his, which at Pavia among other Relics

are named. Such an opinion concerning the affection of the men of Pontida toward

Luitprandus, the memory of the cult given by the Vallombrosan Monks to S.

Peter, whom they surname the Fiery, confirms for me, from that event by which

he underwent a like ordeal of fire at Florence in the year 1063,

that is, 38 years before Luitprandus underwent it;

since his Monks have the Relics of that Peter long since honorably laid up

in an altar, common to several Blessed of the same

profession, and now also they have obtained

from the Sacred Congregation of Rites, that they may keep his feast

with an Office on the 8th of February.

[7] Andrew Alciatus, the most celebrated Jurisconsult,

who flourished in the year 1530, in a certain Antiquarium of his, Another Life of S. Arialdus is omitted,

alleged through N. Fontana in the Manuscripts cited by Puricellus

on page 15, is said to indicate the sepulcher of Arialdus of the Alciata

family; and to add, that his discourses,

disputations, slaying, and miracles, Arnulf the Milanese Historian

described. But since that Arnulf

was, as we have seen, most inequitable to Arialdus, it is not

likely that he, separately from his history, such as we have said,

would have wished to write the Life of the Saint, although at the last

amended and reconciled to the Church; since

not even then could he be moved from feeling that the aforepraised

Saints had managed a good cause less well and less discreetly,

and so were not to be praised in a death thus met. it is to be ascribed not to Arnulf but to Landulf the Younger. However

it be, that cannot be his Life which makes for Puricellus the third

book, and which in the Notes we shall frequently use.

For besides that everywhere it strongly approves the deeds of the Saints,

the author indicates himself to have written after the year

1100, when, speaking of the church of Rozo, he adds,

which now is called of the Holy Sepulcher, which name

it then first obtained. Puricellus heaps up more upon this matter

in the Preface to that book 3: and judges,

from the style, that it is that of Landulf, called of S. Paul,

to be called by us the Younger; who, having read accurately the Life

written by Andrew (but this Arnulf could scarcely have read, much less

written things so contrary before, without afterward more distinctly retracting them),

reduced the same into a compendium, ordering some things a little better and

supplying from the same knowledge; and writing his own Annals also at that time,

to be followed by us chiefly in the Appendix.

[8] The same Alciatus either wrote, or began to write, another

Life of S. Arialdus. For there survives the beginning of it, The testimonies of Alciatus and Azarius are touched upon,

which makes for Puricellus chapter 12 of book 1, as he had it

here, furnished to him by Matthew Valerius, Prior of the Carthusian house

of Pavia, and he saw an exactly similar copy in

the Museum of Aloysius della Chiesa, formerly Secretary of Urban.

This Fragment also, inserted into our Notes,

the Reader will find: as also certain things of Peter

Azarius, a man (as it appears) of the military, who in the year 1356

employed in reforming the Militia, carried the work

of the Milanese Annals, such as was preserved in the Manuscripts of the aforepraised

Prior of the Carthusian house, down to the year

1402, being plainly very aged. The remaining authors, whose

passages and testimonies fill book I of Puricellus, common

to SS. Arialdus and Herlembaldus (whom some

name Arembaldus, Hernebaldus and Eribaldus),

see, if you please, in him. See also his

fourth book; which indeed professes to give the Life

of Herlembaldus alone, but really contains the history

of the whole schism, which in the eleventh century lacerated the Church,

Cadolus and Guibert being raised up as Antipopes, through

Henry, rebel against the church, the fourth King of that name,

the third Emperor.

LIFE

By the author B. Andrew the Vallombrosan, Disciple of the Saint. From the edition of John Peter Puricellus.

BHL Number: 0673, 0674, 0675, 0676

BY ANDREW THE DISCIPLE.

PREFACE.

[1] The Author writes at the command of the General Rudolf Thou hast commanded, venerable Father Rudolf, that I should describe the passion of the Blessed Martyr Arialdus. Which though I have tried to do, (in truth, not out of humility alone, as most of the Wise are wont, do I speak) whatever in it there is which is fitting, even in the very composition of the words, I attribute not to my own wisdom, (which is so small as to be almost none) but to the grace of God alone, and to his own merits, and to thy prayer. In which let everyone know, most certainly ascertained, whoever shall read it, that I have altogether said nothing, except what I learned from sure men narrating it: namely, from the Marquis, his own faithful brother, or from Bonovisinus his most faithful servant, who served him faithfully from the cradle; nay, of which things there can exist as many witnesses, as there are men of full age and sound sense in that place.

[2] But throughout this whole little book, let my name be concealed; I who am such, that it is more fitting that I should not be known than known; to whom that saying of Isaiah rightly applies: Shut, he says, thy door, and hide thyself behind it, until the wrath of the Lord pass: but thy name be held on his forehead; since, willing or unwilling, upon a candlestick, that thou mayest shine to all, Christ has set thee; so that he who wrote, if he is unknown; he to whom it is written, may not be unknown. Isa. 26. 20 Furthermore, because in this there are several things in words and deeds useful for edification; for the example of the Vallombrosan Order. to the twelve Monasteries, over which the supernal Judge has set thee, I pray, that thou give it to be read; so that, while they hear in the defense of the truth, what others in our time said and suffered; they too may be kindled, to say such things; and, if it be needful, for the same truth to suffer the like.

CHAPTER I.

Arialdus' birth, instruction, and first discourse against the incestuous Clergy.

[3] Although the world is now so old, that already and now its setting is seen to be near; yet, because it is unknown to all mortals, when it shall end; it pleases me to deliver to writing the constancy of the new Saints, equal to that of the ancients, and the savagery of the perfidious, who persecuted them even to death, in our times, nay, under our very eyes, and to make it known to posterity for their edification.

[4] Therefore in Cutiacum, a a certain village, situated between Milan and Como, distant at the twentieth milestone from the greater, nobly born at Cutiacum, but at the fifth from the lesser city, as is borne by common opinion, a certain Bezo with Beza his wife came forth, b both noble by birth, but more noble by uprightness. To dwell from very many deeds of the Saints; and all we know, that the praise of a lofty building will be more free, if there be had manifest certainty of its firm foundation. For these held the cause of the reprobate, which is rapacity, so hateful, their parents of rare justice and courtesy, that among their other goods, since they abounded too much in slaves and horses, none of those very slaves was so bold, that he would dare to carry, in the presence of those same horses, even a handful of another's standing grain seized by force or by stealth. Moreover pride, which is the cause of the devil, they so execrated; that, though they might freely in all ways press upon their neighbors, and could be constrained by none of them if they did not wish it, as though they were of their least, so they of their own accord subjected themselves to every just agreement of theirs.

[5] But since for each it is too little not to do wicked things, unless he set the exercise of good works in good works; they attended to the need of the poor and infirm, the mother most devoted to the poor, so that of the neighbors none oppressed by infirmity lay on his couch, who was not visited by the memorable Beza; and, if he had need of this kind, was not nourished from her substance. Moreover in the benefits to the rest of the orphans and needy, which she diligently bestowed upon them, her life was so pleasing to God and to his men, that the poor themselves conferred together, saying: If she shall die, surely it is not expedient for us to live. This exercise of a holy active life, indeed, through the courses of many years, in the venerable Beza and her children's toil, the man himself being now dead, I myself saw, and very many other things fitting for edification: which therefore I pass over; because I desire swiftly to come to those things, for whose cause I undertook this work.

[6] To her indeed, as I learned from her own relation, sleeping one night, her husband yet living, of whom she then had a son in her womb, after the light, all things were seen illumined, an admirable light in a vision, like the splendor of the noonday sun, shone down from above: whose brightness, all the darkness being expelled from her, filled the whole house, where she was lying. But when morning came, wondering with herself at the unwonted vision, she discloses it to aged matrons: from whom forthwith she hears, that she has in her womb a child of the male sex, and of future lofty merit. When she had brought him forth, at the fit and awaited time, they call him Arialdus: they make him a Cleric: born and instructed. to schools they diligently deliver him, until the provincial masters, who could instruct him, failed. From whom when at times, as is the scholars' custom, he returned (as I learned from his mother, already often mentioned), and his maidens c more adorned and bright than usual according to custom presented themselves to his face; in such manner as it might be seen, so he banished them from his sight; saying, he flees the sight of girls: This is a snare of Satan. At length, unceasingly, in diverse lands, he gave himself to scholastic studies so long, until he had the best knowledge of both liberal and divine letters, and at the same time full age. d

[7] For the Ecclesiastical Order was then seduced into so many errors, that out of it scarcely anyone existed, who could truly be found in his proper place. For some, and since the whole Clergy was most perverse, roving here and there with dogs and hawks, delivered their service to slippery hunting; but others were tavern-keepers, and worthless stewards, others were impious usurers: nearly all

with public wives or harlots led their

life ignominiously; and all sought the things which were their own,

not the things which were Christ's. For, what without

ought to be, all were so held entangled

under the Simoniac heresy, that from the least up to the greatest

no Order or Grade could be had, unless it were thus

bought, in the manner that cattle are bought. And, what is

worse, none then appeared who would resist so great a

perversity: but, since they were ravening wolves,

they were thought to be true shepherds.

[8] To unmask and correct their perversity,

without doubt, having advanced to a discourse at Milan, to Milan, where this iniquity

was the more copious, the more it is more populous than

other cities, was Arialdus sent, predestined by God,

well instructed, as we have foresaid, in the divine

laws. Who, having entered the

city, the people almost universally flowing together to his words,

thus began to speak: I wish, Most Beloved,

to tell you in the exordium of our discourse,

the things which I know that you know; that little by little I may thus introduce you

to those things which you know not, and which it is

greatly necessary for you to know. he teaches that Christ, for the enlightening of the world, I truly believe that you know,

that the human race up to the coming of Christ our Lord

was blind, not with the eyes of the body,

but of the heart. Which was blind for this cause, that,

what was false, it believed true: saying to stone

and wood and metal, Thou art my God. With whose

blindness and misery the supreme Light, both eternal,

was so moved with compassion (through which all things were made,

and in which all things consist) that, not, to take this away

from the hearts of men, did it send an Angel;

but through itself it descended from heaven,

took on flesh; and, that it might utterly expel it from the hearts of men,

even up to the death of the Cross gladly

drew near. made man Who in the days of his flesh

chose so many men out of the world, as he foresaw

before the ages could suffice for the enlightening of the whole;

whom, all the darkness of falsehood being expelled from

their hearts, he enlightened with eternal light;

and sent them through the whole world; and the light,

which he had received, he commanded to bear everywhere:

and so to the Father, from whom he had come, he returned.

[9] For this supreme and eternal and living Light

left on earth two causes: in which all,

who were to be enlightened, might be enlightened, and unto

the end of the world ever remain shining; that he gave himself, the Word of the Father, both

those who were yet to be enlightened, and those who had already

been enlightened. Do you wish to know, what those things were?

Namely the Word of God, and the life of the Teachers.

But of the Word of God, that it is light; hear not

my, but the Psalmist's testimony; The precept

(he says) of the Lord is lucid, enlightening the eyes. Ps. 18. 9 and 118. 105.

And likewise; A lamp to my feet is thy word.

But of the life of the Teachers, that it ought to be light

in their words, Truth herself openly manifests:

You, he says, are the light of the world: and forthwith he added;

So let your light shine before men,

that they may see your good works, and glorify your Father

who is in heaven. Matt. 5. 14 and 16 Out of these things, then, one

did the same Lord set before them, and the life of the Teachers: another before you.

For these, to whom he gave the knowledge of the Scripture, and chose for himself

to minister, that they might ever live unto the light of his

lucid word, he constituted; and, that

their life might be your lesson, who know not letters,

he ordained. But, the enemy of the human race

lying in wait, and likewise our negligence and sin

working, they, by turning backward,

lost their own; but you have lost your

light.

[10] But nevertheless, that the same enemy might more securely

delude you, but these being perverted by the demon, who took from them the truth of fellowship,

he promised them that in their exterior habit of sanctity

they should have a likeness: which, groaning, I say,

not to your dishonor, but to your warning.

Have you not returned to the same blindness, for

the taking away of which from men Christ from heaven

mercifully descended? For if the human race was thus blind

before his coming, as we said, because

it took a lie for truth;

whoever now does a like work, does he not incur the same

cause? For just as those deceived ones believed stones

and wood to be Gods; so you think your Priests

true, who, it is established, are without doubt false.

Whence can we know this? that men have fallen back again into darkness; Do you wish

to know whence? We are in darkness: that we may plainly

know this, let us go to the light. To what light?

Namely to the word of God. Behold Christ says;

He that ministers to me, let him follow me. Which is openly

to say; By no one indeed is it ministered to me,

except by him who follows me. John 12. 26 The life of your

Priests I know that you know: and whither Christ goes,

and what he says, hear; and then you shall more fully

know, whether these are his ministers, or rather his

adversaries. Behold Christ cries: Learn

of me, for I am meek and humble of heart. Matt. 11. 29

And again of himself he says: The Son of man has not

where to lay his head. Luke 9. 58, Matt. 5. 3 And likewise: Blessed are the poor in spirit,

for theirs is the Kingdom of Heaven.

[11] But on the contrary, as you see, your Priests,

who can be made richer in earthly things, and that they are not to be held for ministers of Christ loftier

in building towers and houses, prouder

in honors, more beautiful in soft and delicate

garments, are themselves thought happier.

Lo, they themselves, as you discern, like laymen, openly

take wives; they pursue debauchery, just as the wicked laymen,

and to perpetrate this nefarious work

they are the stronger, the less they are oppressed by earthly

labor; namely, living off the gift

of God. But Christ on the contrary seeks and desires so great

cleanness in his ministers, the incestuous Priests. that not only

in deed, but even in heart he condemns the crime of debauchery:

saying; Whoever shall look upon a woman to lust after

her, has already committed adultery with her in

his heart. Matt. 5. 28 Return, Most Beloved, to your hearts,

return: and learn to take the true, and to spew out

the false. For I have tried to lead back the guilty to their

light; but I could not. But that I may lead you back to yours,

for that cause have I come hither: and this I will either do, or

for your salvation I am prepared to deliver my soul

to the sword. While the man of God said these

and many such things; at his words the people almost universally

was so kindled, that those whom hitherto it had venerated

as ministers of Christ, condemning, it proclaimed

enemies of God, and deceivers of souls.

NOTES OF D. P.

content with Andrew's words, preferred to be silent on it; was it because he did not dare to assert his kinsman to be S. Arialdus? But afterward he did this in his Antiquarium, alleged at number 7 of the Preliminary Commentary, saying that he was of the Alciata family. But these words perhaps are Fontana's: and it must be that he was not very noble, of whom Landulf the Elder says, that Landulf, a greater Canon, foresaw to apply himself to him as a more noble person, because he himself was humbly born: in which matter I believe that writer would not have wished to lie, although otherwise by no means truthful, when it is a question of the cause of the Clerics, which he defends against the Saint. Therefore he who in the Prologue is attributed to the Saint as a German Marquis; him I think to be so called by a proper name from Baptism, but not by an appellative from we read to have been cast down from a high rock. Diamans Marinonus, in a Manuscript on the origins of the city and families of Milan, in Puricellus book I chapter 12, derives the name from Alcathous, son of the King of Aeolia, suitor of Hippodamia; or from Alceus, grandfather of Hercules, which things the most learned Alciatus would have held for absurdities, if he could have read them: yet this one, I know not where or how, is said to give credit to Alciatus of Royal stock. In Italian Alzate is the same as Elevated; whence Inalzare is to Elevate, which I think to be enough for the true etymology of the name, the fables being banished.

does not sufficiently agree with her uprightness; yet the mother could have indulged more adornment to her maidens, and (if she had any) daughters, which yet would not be lascivious.

in which, as the times were, he profited much. For there had perished in that age, both by the assiduous tumults of wars, and by the wrath of God, good letters; and no Schools throughout all Italy were had: wherefore he betook himself into Gaul, to the Academy of the Parisians: and having tarried there a good while, he obtained a great name. (Thus also Landulf the Younger in the Ambrosian Monuments page 530 says, that Ulric the Vice-Lord of Milan, and Anselm de Pusterla went to Leodunum, that is, Laon in Gaul, to hear the chief master Anselm de Monte, to whom it was pleasing that Landulf himself should lead him along with him.) And they relate, says Alciatus of S. Arialdus, that in the profession of divine things, which he calls Theology, he so profited that he left all his colleagues behind him. But Dialectic, which he called a certain surface of doctrine, he despised rather than was ignorant of. Landulf the Elder, hostile to him, in Puricellus as it were charges the Saint with ingratitude, when he says on page 179, that in the household of Bishop Guido, fostered with many delights, and heaped with many honors, while he was free for the study of letters, he became a most severe interpreter of the divine law, exercising hard judgments against the Clerics alone.

Milan, in our age, from the mysteries of the Lord's Passion, expressed on a neighboring mountain, a place most celebrated in religion, near Cantorium at a distance of 10 miles or more. Alciatus does not say the Saint dwelt there,

but that he withdrew there for a time, because he yet believed himself unequal to the faction of the wicked Priests. Each Landulf says that Arialdus was then of the Decuman Canons. But that such are now called titular Canons, Puricellus teaches in the Ambrosian monuments: elsewhere they are called to him minor Canons or Vicars, as distinguished from the Major or Ordinary ones. But in the Nazarian Dissertations on page 444 the same Puricellus teaches, that those Decumans, a hundred in number, were distributed into eleven Collegiate churches, and ten other chapels. And thus Arialdus himself, swearing into the words of S. Peter Damian, begins: I, Arialdus, called Deacon of the Chapel of the Archbishop of Milan: where understand S. Arialdus to go before the rest by his example.

CHAPTER II.

Arialdus, having found Landulf as a companion, goes off to Rome: and both are vexed by the injuries of the impious.

[12] But it came to pass, while these things were being done, that, rising from the midst of the multitude, a certain Cleric, named Landulf, one of the excellent of the city both in order and in lineage, Landulf, having long professed to feel the same, exceedingly powerful in voice and speech, sought silence. Which being granted, he uttered a glad voice of this kind. Thanks (he says) before you to Almighty God I give, who now permits me to hear those things, from which my heart through innumerable times burns. For once knowing and grieving over these things, I therefore kept silent, since I had no one with whom I might say them. But now, O Lord Arialdus most dear, he offers himself as a companion to Arialdus: since the gift of God has given thee to me: know, that I have been bestowed by him upon thee: and thenceforth whatever in this matter thou shalt say or do, that I do and say; and that I am prepared to lay down my soul, as thou hast professed thine, for the salvation of the brethren, without hesitation I now render thee secure. The people, now faithful, hearing these things, growing in the praise of God, rejoices: the adverse part, wasting away, fails: but God's servant Arialdus, with eyes and hands raised upward, to the Giver of all good things renders immense and due thanks.

[13] Then after these things a certain other Layman arose, named Nazarius, by office a money-changer, Nazarius, a layman whose life was greatly laudable to all, although conjugal: who sought silence. Which received, before all he gave such a response: Lord Arialdus, the things which thou sayest to be true and useful, not only the wise can perceive, but even the senseless. Who is so foolish, that he cannot lucidly weigh, that their life ought to be loftier, more unlike to mine? whom I into my house, to bless it, call, according to my power refresh, and after these things, kissing their hands, offer a gift: and from whom the mysteries, for which I expect eternal life, I all receive. But, as we all see, not only is he not cleaner, he offers them his house and substance, but even filthier perspicuously is he seen. But nevertheless know this crime to be so rooted and grown old among us, that either scarcely or with great labor can it be plucked out. But now, since the Giver of all good things has conferred upon me such great goods, which can suffice enough both for me and for thee; I beseech thee, by the same omnipotent Lord, that thou deign to enter into my house, and thenceforth of all my goods, as I, so also thou mayest enjoy; that by thy assiduous exhortation we may be able to be freed from this error, and confirmed in all truth, both I, and this whole people. Beware, lest to the high blood from which thou art sprung, and to the much wealth in which thou art strong, thou look; lest perchance, the oath by which I have adjured thee being despised, thou seem to seek not the things which are God's, but the things which are thine own.

[14] But the man of the Lord, hearing these things, and considering the greatness of the conjuration, and the man's most excellent fame, trampling underfoot all earthly things which could resist him, gladly entered into the house of him who justly invited him: and all conspire in the holy work. and for several times he faithfully took up from him the work of Martha; and what Peter wrought in Cornelius and his friends, Arialdus wrought in Nazarius and his neighbors. In which shrubs, indeed, then, which the Lord promised through the Prophet that he would set together in the desert, namely the vine and the elm, without doubt it was fulfilled; so that the one might inebriate minds, but the other sustain the inebriator. Isa. 41. 19. Then, Arialdus and Landulf exhorting the people with faithful and assiduous doctrine, The concubinaries being thus restrained, the nefarious debaucheries of the Clerics and their execrable marriages, were so persecuted and destroyed by the same people within some time, that none existed but that he was either compelled to dismiss so great a wickedness, or not to approach the altar. c

[15] At the same time the faithful resolved to send Landulf to Rome to a Synod; d since, that their rivals might mendaciously accuse them, they wound Landulf by ambush, they were going thither. Whom it was not permitted to advance beyond the city of Piacenza; because there, by a certain profane man, in the town he was struck, and so to Milan he returned. But Arialdus, God's servant, having taken his journey, knowingly avoided the fraud of all the adversaries, placed round about to slay him: and to Rome, God protecting him, he came unharmed. Who, offering himself before the supreme Pontiff, Arialdus, having received power at Rome, returns. when he had related to him the cause already begun; after much honor, which the same bestowed upon him, commanded from what Priests he should thenceforth receive the divine Mysteries, and under inevitable command enjoined him to return to the work begun, and to insist upon it vehemently so long, until the nefarious works, which then were in the Ecclesiastical family, he should either utterly destroy, or offer his own blood to be shed for Christ to the enemies. e Who, obedient in all things, returns, fittingly and constantly pursues the oft-said cause, with his companion divinely bestowed upon him, having thenceforth a doctrine, as full of authority, as of truth.

[16] Again Landulf, by a Cleric hired for the crime, Which the impious city Clerics perceiving, as it were secretly come together into one: therefore, because Landulf was loftier in lineage, they dispose to kill him; thinking that, terrified by fear, Arialdus could thus keep silent. But to perpetrate so wicked a work, they assemble a certain bold and impious Cleric, and with too great a reward render him secure, if he should extinguish the aforesaid man. Who, having acquired a great executioner's sword (which I myself often afterward saw), and likewise poison most swift for killing, began to pursue him through the Lord's Supper, and the Parasceve, f and the holy Sabbath secretly, and also the holy day of Easter. I know indeed that I tell true things; whether I keep the order of the deed done, I know not. And when he could by no means find him on these days without crowds; at last, on the second weekday after Easter Low Monday, he reached his impious and long-desired wish. For in the twilight of that very day he found him alone praying before a certain altar: the impious mixture, which he carried with him, he mingled forthwith, namely the sword with the poison; and coming secretly behind his back, he struck him gravely on the neck, and so forthwith sought flight. But, by God's will, although he was too swift to flee, at the exit of the basilica by

[17] he remains unharmed, A vehement clamor therefore is raised, by all there is a running together: what was the cause of so great a clamor is inquired. And the cause being known, they surrounded the nefarious Cleric, and find him holding a horn full of poison. Mourning therefore, the stricken man and him who struck they take; and so to Landulf's house they go, and forthwith await his death to be at hand. But the evidence of a great prodigy then did Almighty God show, that the poison should hurt his servant no more, just as if it were water. For the same Cleric professed, that he had tried it on several beasts; the poison losing its strength, which, when they had swallowed it, all after a little while were deprived of life. O wonderful power of the Lord! This man after it touched, even when swallowed it was able to hurt none. Whence he himself, rendering due praise to God, dismissed the striker Cleric unharmed; warning him, not to attempt any further so great presumption. But the same Cleric, and the Cleric repenting at the miracle. seeing his own contrivances, sought out with too great zeal, evidently made empty by the power of God, and good rendered to him by his servant for his evil deeds; compunct in heart, sought pardon; betrayed the instigators of so great a crime; promised that he would by no means attempt any such thing further, and at last so departed.

[18] At the same time the suburban Clerics, coming together into one, say to one another: The suburban Clerics likewise conspiring What do we? Lo, Arialdus, who has confounded and dispersed us and our families, dwells in the city enclosed, and surrounded by the people; and therefore, to destroy him, we are by no means able to reach. But if this we cannot; let us at least inflict on him the damage and disgrace which we can. Let us now return to our places; and with chosen swords well sharpened, let us again on another night come together; let us go together thither, where the same man was born, and where he still, with his parents, is strong in great possession; and to his ignominy, the church which he once built at his own expense, let us violate and demolish; but the chestnut trees, which he has innumerable, let us strip of their bark; and the vineyards, in which he too greatly abounds, let us cut down. Meanwhile let some of us go thither by day, who have full knowledge of his substance: let them evidently mark out his vineyards and woods; that there be not then anything which appears, in which anyone should err.

[19] By night therefore they come together as agreed: the church outside the village h they find, whose doors being broken, they break and violate the Altar, they violate Arialdus' church; and the rest of the utensils they destroy: and the disgrace which the wretches could not do to the servant, they were not afraid to do to the Lord. Furthermore when they wished to approach the marked-out trees and vineyards; as they themselves afterward professed when dying, with huge terror they were so struck by the just judgment of God with such blindness, that neither where they were, they cannot harm his possessions. nor the marked-out thing could they find. O wonderful mercy of the Lord! His own cottage he permitted to be demolished; but his servant's he knew best to protect. But lest the wretches pass that night in vain, having entered the vineyards and woods, they cut down and strip the bark of others' that were not his. But nevertheless, giving thanks to God, I profess, that afterward I very often saw those same trees render to their cultivators most abundant fruits, and I believe them still likewise to do so. i

NOTES OF D. P.

Landulf the Younger calls Landulf "of the Cottas, the ordinary Levite of the church of Milan." Alciatus ascribes the first meeting of the two to Varese, and thus deduces it more fully.

There flourished then in the city a man of great esteem, Landulf, Ordinary of the first church, and exceedingly eloquent in his discourses, most pleasing to the people. To him Arialdus had been joined by old friendship: wherefore, having met with him, he complains much of Vido the Archbishop, very much of the too great license of the sacred Order; and that it concerns the peoples also and all, that they should be made better. Landulf pledged that he would not be lacking to the cause,

and that he would dare, when he had known that the matter could succeed according to his wish.

Meanwhile let Arialdus himself preach through the villages and assemblies; and let him study to aggregate to himself those Priests who, separated from the urban refinements, and therefore retaining the ancient probity; for then he too would do in the city, what Arialdus had himself undertaken in the country districts. From this colloquy Arialdus began to hold most frequent orations at Varese against the corruption of the Priests, to inveigh most sharply against their morals, to be deterred by no fear, to set forth all things for the truth. Landulf also did this; but more sparingly, and only when occasion offered itself.

because, altered by no ecclesiastical Grades, having usurped to himself against the custom of the Church the office of preaching, he imposed a grave yoke on the necks of the Saints; and among other things which he daily inculcated into the ears of the people, one day he discoursed thus to the people: Dearest Elders, the sermon conceived in my heart I am no longer able to contain. Do not, my Lords, do not despise the words of a youth and unlearned man: for God often reveals to the lesser what he denies to the greater. Tell me. Do you believe in God, threefold and one? They all answer, We believe. And he added: Fortify your foreheads with the sign of the Cross. And it was done. After these things he says: I rejoice with your devotion, yet I have compassion for the great destruction impending: for in many times past the Savior has not been acknowledged in this city; long is it that you err, since there are no traces of the truth for you. For light you grope after darkness, all made blind, since your leaders are blind. But can a blind man lead a blind man? do not both fall into a pit? For debaucheries abound in many ways; that Simoniac heresy also in the Priests, Levites and the rest of the Ministers of the Sacred: who, since they are Nicolaitans and Simoniacs, deservedly ought to be cast off: from whom, if you hope for salvation from the Savior, henceforth altogether beware, venerating none of their offices… And I have committed many things deserving punishment; but what was worse, by communicating until now with unworthy men I have offended the King of heaven: but now, the divinity being propitious, I do penance, intending to provide such things for the future. Therefore be imitators of me, dearest; and so walk, as you have our model. This oration he ascribes to Landulf, in his zeal for the part of the Clergy, everywhere more inequitable to Landulf himself and to Arialdus; and imputing to him, as if he had not only said, that the Sacrifices of the Nicolaitans and Simoniacs were the same, as if they were dog's dung, and their basilicas the stalls of beasts (which could truly be said, inasmuch as such sacrifices, though true and valid, as far as it is on the part of the Sacrament confected by such men, nevertheless defile the communicants, because notoriously to communicate with heretics and excommunicates is unlawful), but also as if he had added, that, those men being thenceforth reprobated, all their goods should be made public; and that there be liberty for all to plunder all things in the city or outside: which, that it is foisted on the pious zealot through mere calumny or exorbitant exaggeration, ought without doubt to be clear; since nothing such was done by the people; but on the contrary the faithful suffered such grievances from their adversaries; nor did they proceed further, than that they were prepared to repel force by force, as from the following will appear.

c Alciatus (whose remaining fragment it is helpful here to weave in) further pursues the calumnies that hence followed, and what the Archbishop Guido or Wido did amid these things: There were those who thought, that Landulf, ambitious of Wido's deposition and of his dignity, had consented to Arialdus. But surely there was never any innocence which escaped envy and slanders. Therefore certain wicked men, thinking that a great reward of the delation would be paid to them by him, accuse both before Wido; heap crimes upon them; exclaim that the Majesty of the supreme Priest was wounded by contumelies, that a cause had been sought by new seditions. Wido did not then dare to animadvert upon them, because he knew both to be of the highest esteem among the people. Wherefore, having summoned them to himself into his chamber, he receives them kindly; and mingles threats with entreaties; defends his and the Priests' cause. It is not fitting, he says, for a Priest to revile a Priest; for thus they would pierce themselves with their own weapons: and it is even expedient to endure things unworthy to be done, lest inconsiderately some dissension arise. Nor is it just to condemn one's brother, whose salvation Christ God redeemed. It behooves first, that he who is prepared to speak against another should vindicate himself from every stain; unless anyone believe that he, who is himself sick, can rightly heal others. Or will anyone, without indignation, hear an armed soldier discoursing of peace? would not anyone rather approve that thing said wisely in the Greek manner? Nay, do thou first, he says, with thy wife and children come back into favor, then at last by thy example to call us to peace? The beam must first be cast out of thine eye, that without reproach thou mayest draw the mote from another's. Open and public reprehension shows not correction, but hatred and reproach. Shouldst thou wish to condemn anyone, and rebuke him before the people; this first must be set before thine eyes, whether thou hast ever labored under a like fault; or, when thou wast at some time caught, hast abstained. If thou hast ever been liable to that fault; there is reason that thou consider, that thou art a man, and of such a condition, that by that sin thou couldst be caught. If, when thou wast a slave to that fault, into liberty thou hast called thyself; let the memory of the common infirmity come upon thee; and do not openly rebuke a man, but admonish him in secret, that to thy likeness he too may take care to come to his senses. When Wido had said these things calmly; to this he directed the end of his oration, that he said it was lawful for Priests to take wives; and threatened, if they dared to utter contrary things. But he seems to indicate that Landulf himself had formerly lived a concubinary in the Clergy, at least married before he received the Tonsure, and for the cause of that thing had withdrawn from his wife and children; she probably consenting, but nevertheless a cause seeming fit for criminating the man, as if separated from her because of domestic dissensions: unless perchance the reproach respects Nazarius, the host of the Saints. Alciatus further proceeds: Then Arialdus and Landulf, It matters Nothing, they say, by what kind of death, and at what time we die; for to die fighting for the truth delights. This sentence has settled in us, that, as perpetual enemies of crimes, while life shall remain, we daily discourse against the wicked. For why should we assume this burden of preaching, if we are compelled to keep silent the true, if to prevaricate in the cause of all Christians? Indeed, if those Priests of thine sinned secretly; none of us would approve, that they be publicly chastised: but since their crimes are such, that they were not content to perpetrate them, unless they were even authors and divulgers of their own works; there is no reason for thee to admonish us, that we accuse them secretly. For of a manifest offense it is just that the guilty repent publicly also: and just as, where a disease yields not to lighter medicaments, iron or fire is applied; so for the obstinate minds of those men, when the other remedies are consumed, there is need of public animadversion. Having departed from this discourse, they left the indignant Prelate. But fearing, lest the angry Vido should at some time contrive something for their destruction, they seek aids for their party. There was then at Milan a man of the highest authority, Anselm, of the Badagio family, whom for the cause of his innocence and virtue the Emperor had given to the people of Lucca as their Bishop. Him Arialdus with his Colleague approached. Thus far that fragment. But this Anselm, here praised, in the year 1056 had been made Bishop of Lucca: and that he was rather the author to Arialdus of undertaking the preaching, the contemporary, and in this more worthy of credit, Landulf the Elder teaches, in Chapter 4 of book 3 of his Histories, placing this title, in Puricellus on page 273: How Anselm de Badagio, from being Ordinary of the Church of Milan, solicits Landulf and Arialdus, that they should preach that wives must be separated from the Priests: and in Chapter 5. How Arialdus began to disclose his purpose of preaching: and further in chapter 7 he says, At this same time an exceeding horror invaded the Ambrosian Clergy… whose beginning and series, since the matter is still turned under our eyes, as we can, let us narrate. Let Him provide the end, who, since he is Alpha and Omega, wonderfully dispenses all things: and thus Landulf enters into the matter here treated by Andrew.

of May, celebrated a General Council at Rome in the Constantinian Basilica, as is established from the 2nd Epistle of his successor Stephen; where it is likely, no less than before under Leo IX in the year 1051, that the Nicolaitans and Simoniacs were treated of. But Stephen the aforesaid also, in the same year, consecrated on the 3rd of August, is praised in his Life, that, having held many councils in the city, against concubinage and many other vices of the Clergy, he reformed the morals of the Church; namely in the same year and the beginning of the following, in which at Florence he died on the 29th of March. Let Baronius be read at the aforesaid year, number 9, where those frequent Synods are said to have been celebrated within the 4 months in which the Pope tarried at Rome, up to the feast of S. Andrew; and again at number 16. But that to this one, not to Victor, who had died on the 28th of June, Arialdus came, Landulf the Younger holds, who says, that by the discourses of Arialdus and Landulf the Clergy, manifoldly afflicted, complained first to the Provincial Bishops, at last to the Roman Pontiff. And There presided then at Rome, he says, Stephen the Pope, who concerning this matter ordered a Provincial Synod to be gathered. To me it seems likely, that the cause begun under Pope Victor, was continued under his successor, and can be ascribed to both. But by the mandate of one or the other, there was made a Synodal assembly of Prelates through Guido Archbishop of Novara (Another adds, in the place which is called Fontaneto, of the diocese of Novara, at an equal interval with Novara from Milan), where the discourse held by Guido, pathetically deduced, read in Puricellus on page 183, namely in the words of Landulf the Elder, more than equitably favoring the corrupted Clergy. And when, as Landulf the Younger pursues, for three days they were free for the aforesaid business; it pleased many, that Landulf and Arialdus, being absent, should be excommunicated: and so it was done. Whence Landulf, wishing to go to Rome, in the town of Piacenza (it is distant from Milan about 36 thousand paces) is gravely struck, and so to Milan he returned.

thus pursues: Arialdus sets out for Rome, and before Pope Stephen accuses the adulteries and simony of the Milanese Clerics, and how by his preachings the people separated the Priests from their wives; and he asserts them to be disobedient to the Roman Church: but himself with Landulf devout and contending for the truth. These things heard, many of the favorers of the adversaries rise up incensed: among whom Cardinal Dionysius rising, said many things against Arialdus: then when many others favoring the adversaries cried out against Arialdus; Pope Stephen commanded silence: who, speaking little, neither praised the Cardinal, nor condemned Arialdus; nay rather the sentence of Synodal excommunication he annulled, and exhorts Arialdus that he cease not to preach probity, and over disputes of this kind he sends Legates to Milan, namely Hildebrand the Cardinal, Peter of Ostia, Anselm de Badagio Bishop of Lucca, that through them in the presence of the accused the truth might be known. These Legates, when to Milan they had come, the assembly of Clerics being gathered, learn their faults; they call Guido a Simoniac, and judge his Clergy defiled with adulteries and evil morals; and they assert, that Arialdus had related the truth to the Roman Pontiff,

and they exhort him to perseverance in the begun purpose. But the Legates were, in sanctity and authority preeminent, Hildebrand, afterward Pope Gregory VII; S. Peter Damian; and Anselm, afterward Alexander II, as I have already said, all as well known as Dionysius is hitherto unknown, passed over by Ciacconius and his interpolators. Puricellus on page 187, from Landulf the Elder, asserts, that from boyhood he had been nurtured in the church of Milan: and brings forth his long invective against Arialdus, at which (as that one feigns) he, trembling and pale, grew stiff as if dead, recognizing the minds of all the bystanders to be compassionate to the church of Milan. I believe Arialdus was astonished that such things were said to him beyond expectation at Rome, and indeed before the Pontiff: but he straightway revived him, as Landulf himself at last acknowledges.

the Clerics and Citizens; Arialdus began familiarly to detract the marriages and debaucheries of the Clerics. Which a certain Priest named Anselm hearing, said: Then thou art that one, who defames us Priests among the people? Or has virtue remained in thee alone? Which said, he struck Arialdus with a fist. But Arialdus said: Not only this, but even death for the truth I am prepared to suffer.

CHAPTER III.

The acts of S. Arialdus against the Simoniacs, whom he taught to be fled from as heretics.

[20] At the same time the servants of Christ, Arialdus, having attacked the Simoniacs also, perceiving the whole people to be most ready to follow whatever they should say; concerning Simony, which hitherto they had kept silent, begin openly to speak. The first of whom in the virtue of knowledge and sanctity, namely Arialdus, although Landulf was more eloquent than he, brought forth such an exordium to the people concerning Simony and against it. Thanks, he says, Most Beloved, to almighty God we ought to render, who has given to you to will, what he himself wills. We wish you indeed to know, that the labor, not small, which until now against the insolence of the married and adulterous Priests we have undertaken, we have done rather by necessity than by will. For, whether the heretics have wives, or not, we count of small importance. he teaches that with them there must be no dissembling, The crowds therefore looking at one another, and wondering why he said this; he added: You have heard, Dearest, while there was read the book of the Acts of the Apostles, that Simon Magus came to the Blessed Apostle Peter, and demanded through money the grace of the Holy Spirit. Luke the Evangelist, who wrote this, what Blessed Peter answered him, forthwith added. Acts 8. 20. Thy money (he says) be with thee unto perdition; because thou hast thought, that the gift of God can be possessed by money. What is this? Is not this that Peter, whom the Lord bade to forgive his brother sinning seventy times seven? It is indeed. But this man he saw to sin not against himself nor against man only, but against God. For too greatly would the same Blessed Peter have sinned, if the author of so great guilt by keeping silent he should suffer to profit, and the esteem of so great wickedness in its very root he had not condemned.

[21] Which I bring forth lamentably and with strong sorrow. Lo, the wickedness, which the Prince of the Apostles in its very esteem delivered to eternal perdition, through almost the whole world thus obtains principality, that none comes to the Pontifical or Abbatial government, or to any Ecclesiastical office whatever, except through it. Who, that hears what I am about to say, and grieving is not astonished? Lo, Christ, the true Lord, the good Shepherd, gave his flock a solemn and salutary and good precept; which is cast into such oblivion, that none appears, who dares to remember it. Do you wish to hear, what that is? Freely (he says) you have received; freely give. Matt 10. 8. But on the contrary the impious thought, as condemned in Simon Magus: which malignantly once arose in the heart of impious Simon, and which forthwith was condemned by so great an Apostle with its author, is so everywhere solemnly scattered, that almost none comes to the office of the Altar, except he first do in work, what the same man wickedly thought in heart; and until he subject himself to the same malediction the more deeply, the worse it is known to be to do evil than to think it.

[22] Would that this malediction smote only those, who presume to sell or buy the gift of God with bold and impious heart. But nevertheless this guilt is so noxious, that not only those who do and those who consent, but even those who do not resist and fight against the doers, it so penally binds, that the malediction which was brought upon Simon by Peter, they without doubt by no means lack. Lest perchance you think me to lie, what concerning this matter our Patron B. Ambrose feels, hear: for he says; For they may believe themselves to have received leprosy together with Gehazi from holy Elisha, who think to procure the Sacerdotal grade with monies. For just as, with stronger diseases the head being vitiated, the rest of the body must necessarily be deadly drenched with the inundation of the superior disease; and to the whole flock noxious; so also those who seem to be the head of the Church, with a pestiferous disease vitiate the fraternal body; so that nothing from the structure of the whole body can escape unwounded, which the deadly poison of the negligent Priests' viciousness has not infected; so that you see in the Church everywhere, those whom not merits, but moneys advanced to the Order of the Episcopate. But nevertheless, that in the mouth of two or three witnesses every word may stand, hear, what concerning this matter the Blessed Gregory says. Why (he says) is it not seen, why is it not weighed, that for him it is turned from blessing into malediction, who, to this end, that he may become a heretic, is ordained? And again: Whoever against this Simoniac and Neophyte heresy has not vehemently burned for the consideration of his office, let him not doubt that with Simon Magus he has a portion, who first committed this expiatory crime.

[23] Since that passage with this discourse of B. Gregory, where it is enjoined to each one, for the consideration of his office, that he ought to burn against Simony, is not perhaps fully clear to all; [and he persuades that they should be checked by all according to each one's order:] it befits us lucidly to explain it to you. For three Orders are had in the Holy Church: one of Preachers, another of the Continent, the third of the Married. The first indeed ought to burn against this, with untiring exhortation; but the Continent, with assiduous prayer; but you, who are Married, and who live by the labor of your hands, that God almighty may repel and destroy this from the holy Church, daily and ardently in works of almsgiving ought to insist. Whoever therefore now of these three Orders against Simony, with these works of justice, shall not ardently fight, according to the sayings of the Holy Spirit, who said these things through the mouth of B. Gregory, the penalty which Simon Magus now has, that the same in the end he may escape, let him by no means believe. For if these, to whom is committed the knowledge and office of preaching, for any cause keep silent; not only the Continent, whose preaching ought to be the more free and the more truthful, the more it is established that they are freed from every secular thing, and instructed by assiduous meditation of the sacred Law; but even you, who are idiots and ignorant of the Scripture, with the common words by which you are able, ought mutually to render yourselves wary of this wickedness. Whence the Lord said: If men keep silent; the walls shall speak. Luke 19. 40. Does not concerning this matter the Prophet say? Cursed be he, who keeps his sword from blood: that is, from the slaying of this most wicked beast? Jer. 48. 10.

[24] These things, indeed, and very many of this kind B. Arialdus speaking, the Archbishop with his men raging at these things, into that place was without doubt sent that salutary sword, which divides the faithful from the unfaithful, and of which the Lord spoke; I came not, he says, to send peace, but and the greatest part of the Clerics and Soldiers, and also many of the lesser people, worthless men, seeing themselves, said to one another: This doctrine, if it come to fulfillment; for us and our sons surely it is in no way expedient to live. For what is our life, except the Benefices of the churches, which are assiduously by us sold and bought? Wherefore it is more useful for us, that, resisting this new doctrine, we die, than to let it come to fulfillment, as we have said. But on the contrary they cried out to the faithful men of God: We have heard, they say, from your assertion, the faithful hesitating, that the Simoniacs and heretics are without doubt those, who are known to have bought those things which are sacred: from which crime who among us is immune of the Priests, without doubt it is manifest, that there is none. But we, since we are called Christians, without the Sacrament of Christ can in no way live. But if from those men we shall receive it; you say rather, that we receive damnation than salvation: and therefore by these weapons on every side we are constrained; and what we should do, we surely know not.

[25] To whom B. Arialdus thus answered: See, he says, Most Beloved, while you say these things, lest there come upon you, what the Holy Spirit through B. James says, saying: A man double in mind is inconstant in all his ways: and therefore he who desires truly to find the truth, ought constantly to spew out all falsehood. James 1. 8. Wherefore, that the truth, Arialdus bidding them to be separated from them: which is God, you may be able perfectly to enjoy; through him I beseech you, that from the fellowship of the false Priests you utterly separate yourselves: since for light with darkness, for the faithful with the unfaithful, for Christ with Belial there ought to be no agreement, or part or fellowship. For thus it is written: Go out from the midst of them, and be separated, and the unclean thing touch not, and I will receive you, says the Lord. How can it be, that to you asking he should not grant the lesser, that is, Shepherds who may justly rule you; who, when you did not yet exist, granted the greater, that is, himself for your salvation? Therefore, all fellowship of heretics being despised, ask of him with confidence good and faithful Shepherds: and that you shall receive them, know without doubt. whence various movements of minds. By these words indeed many men and women were so kindled, that not only thenceforth they despised the acts of the Simoniacs, but even with them in no way in one Oratory would they pray. But in those days, if through that city you walked; besides the contention of this matter, on every side you would scarcely hear anything. For some excused Simony, others constantly condemned it. Nor was it wonderful; since one house was wholly faithful, but another wholly unfaithful; in a third the mother was a believer with one son, the father unbelieving with the other: and with this confusion and contention the whole city was full and mingled.

[26] In those days very many Clerics began to leave the fellowship of the depraved Clerics,

and to adhere to B. Arialdus. There was one who renounced a wickedly acquired church Among whom a certain one of those Priests, compunct by his exhortation, disposed to dismiss a certain church, which he had at a great price wickedly bought. But Christ ordaining it, the Soldier, in whose right this was, already one of the Faithful, indeed instructed by B. Arialdus; just as that one had disposed to desert it, who had bought it; so this one of his own right chose to lose it as a Mistress, who hitherto had wickedly usurped it as a handmaid. without his own loss, Therefore, many Faithful coming together into one with B. Arialdus, the Soldier received the renunciation from the buyer, and placed it upon the altar of the man of God by his admonition; and bade the same B. Arialdus, that thenceforth he should dispose of it, according to what he should know God to will. Who forthwith called three faithful and chaste Clerics, and bade them likewise to take up the renunciation, which the Soldier had placed on the altar.

[27] And when he was exhorted by many, that he himself should take it together with them, In the same Arialdus himself gathers disciples, so that for the profit of many he ought to remain there; he said: With them indeed for their instruction, and the salvation of the rest, I will remain; but nevertheless, lest to the word of God committed to me there be an impediment, under the yoke of any earthly thing; and lest to this Azo, in whose dominion this church is built, under this occasion any damage could be inflicted; of this matter I by no means take the lot; since such which it shall be lawful for none to live, unless he expel me from his borders. How this saying was prophetic, indeed, in the sequel shall appear to the Reader's mind clearer than light. For while he remained in the same church, how great benefits, both by words and deeds, whether to the Brethren themselves, or to the rest both faithful and unfaithful, he bestowed; and how great evils he endured from them for his good things through almost ten years, none can write all, nay none can even truly say. For forthwith he sent a legation to his paternal house, and from it took twenty pounds of silver, and beside the same church built a wonderfully fit dwelling. a

[28] At length a new thing is done, and almost unknown hitherto to the same place. and with them he institutes a common life; For the choir is enclosed with the encompassing of a high wall, in which a door is set: the sight of the clerics, laymen and women, which was one and common, is divided: all are compelled to live from one chest: tales at the table are repressed, for which holy reading over it is assiduously brought forth. But the other Clerics in the morning all the Hours of the day rather murmured, than chanted: but this one, in the daytime, the sign having been struck seven times, the Brethren being gathered together, with great veneration the due praise to almighty God chanted; and to satisfaction all in the same office, if perchance they offended, by word and deed he provoked. Furthermore, just as B. Arialdus was made exceedingly glad, and many flow together thither. because to a wish long and too greatly desired (namely, that with the Brethren in a church he might be able commonly to live) he had attained; so many faithful were made glad, for this, that they had a fit place, where the words of the Lord with a free mind they could hear, and the divine Mysteries and Sacraments receive. But there began so great a multitude there to flow together, not only from the city, but even from villages and castles, that the church itself by no means could contain them, although it was sufficiently ample. Whom the man of God taught with so constant and assiduous a doctrine, that for the most part he so lost his voice, that by some placed near him he could scarcely be heard.

[30] Moreover, because the dogs were made mute, and could not bark; many evil and detestable things the people then committed: The custom of contracting marriages on forbidden days is forbidden. which the same man from the beginning of his preaching so universally condemned, that he without doubt made that saying of his own, which was uttered through B. Paul; I am clean, he says, from the blood of you all: for I have not shrunk back, from declaring to you all the counsel of God. For throughout all Advent without any contradiction he found them solemnly celebrating marriages, taking wives, even on the very Vigil of the Lord's Nativity, if perchance it fell on a Sunday. To which nefarious thing so ardently and constantly with word and likewise with acts he began to oppose himself, that at his venerable passing almost none could be found, who would presume to do so nefarious a work. For on the very nuptial day, all things being already prepared, which in nuptials are wont to be prepared; thither, where the same nuptials were being held, with the brethren he anxiously hastened; and that those who were to celebrate the nuptials of the Lord of all things ought to be bright, by no means soiled with their guilts and occupied, he denounced; and in such manner compelled them to omit all things already arranged, and in a fit time to keep them.

[31] At length two Clerics, who once had taken the sign of the Clericate in a certain Church which is called S. Mary the Secret; Having wickedly bought a church owed to another of whom however none could enjoy its Benefice, until, just as in the same place the custom was, the Priest of the same church should die: which at that time it happened to occur. But when the said church, he who was first designated ought to obtain, only if for it he should give the wickedly used reward; he, now a believer in the words of the man of God, delayed. Whom his wicked junior anticipated, and was ashamed neither of the Lord, nor of man; nor was afraid, that he should acquire the same for himself with money. Which when it had been brought to the man of God Arialdus; having summoned him to himself, he thus addressed him: Wicked presumer, why, after, by my teaching, that the buyer and seller of the sacred is a heretic, thou hadst heard; didst thou not fear to commit this iniquity?

[32] and repenting, At his being struck dumb, and not knowing what to answer in excuse; and since already for this he was held too execrable by the neighbors; at last he thus answered: Having heard the manifest reason, I see that I have done ill; but what henceforth I should do I am wholly ignorant; since the Abbot of S. Victor, to whom for this cause almost whatever I had I gave, fears God not so as to render me my money once received; and if I have not this, whereby I may moderately sustain my life, he receives the price from the Saint himself. I shall by no means have it. To whom the man of God, What, he said, didst thou give? Twelve, he said, pounds of silver. But the man of God answered, saying: And, if they be rendered to thee, dost thou wish to dismiss gladly, what thou hast wickedly procured? Who answered: Most gladly. But the good disciple, imitating his pious master, follows in deed, what he speaks with his mouth. From his own patrimony twelve pounds of silver entire he took, and to him all delivered; and so the aforesaid church gratis he made another have, to whom it pertained by right. b

NOTES OF D. P.

Nicholas II, up to the 24th of June in the year 1061. He, at the very beginning of his Pontificate, in the month of April, celebrated a Synod, to which the sounder part of the Milanese Clergy, moved by the Sermons of Arialdus and Landulf, sent legates, suppliantly imploring, that he would deign to have mercy and compassion on the contritions of the Milanese Church, as in the Vatican Acts of Nicholas in Baronius is read, and it is added, that for the sake of this matter the venerable man Peter Damian, Bishop of Ostia, Pope Nicholas destined thither, and granted to him his own stead, in correcting and establishing what pertained to that Church. Then Baronius: Of this, he says, legation there is extant a full relation, in the epistle which then the same Peter wrote to Hildebrand, who from being a Subdeacon had been lately by the same Nicholas exalted into Archdeacon of the Holy Roman Church; and it is reckoned among the Opuscula of Peter as the fifth, entitled, The Acts of Milan concerning the privilege of the Roman Church, by which namely it was there proven to be the mother of the Ambrosian Church, from which also Ambrose himself under Pope Siricius had sought help against the filth of the Nicolaitans, and demanded legates, by whose sentence he might restrain that ruin. But the effect of it was, that the legate judged pardon to be given to the penitent, and Guido with his men, blaming their past excesses, promised to abolish utterly the Simoniac and Nicolaitic heresies: which when he had sworn, forthwith on the pavement, says Peter, with all humility he is prostrated, and prays that penance be enjoined upon him for the commerce of nefarious venality; of which crime although in that Church he was not himself the first author, yet, as he ought, he had not been the extirpator. A hundred years', then, says the same Peter, penance I imposed upon him, and the redemption of it, taxed for each year by a quantity of money, I prefixed. Soon, having entered the greater church, we ascended the pulpit. Then before the copious people of the city and the Clergy, he made his Cleric, the Gospels being touched, swear, that the Archbishop himself, as long as he lived, would strive sincerely and faithfully to extirpate those two heresies, so that neither to a Presbyter, nor to a Deacon, nor to a Subdeacon would he permit to have a woman together with his Grade; from the conferring also of ecclesiastical Sacraments he would utterly prohibit all commerce of venality. Then admitted to swear likewise were all the Clerics, to whom also penance was prescribed according to the quality of their guilt. These things therefore being in such manner reconciled, it was decreed, that not at once everywhere to all should the office be restored; but to these only, who both, learned in letters, and chaste, and by gravity of morals seemed honest: but to the rest it should suffice, that to the holy Church through divine grace they were inserted, through which hitherto they had been cut off by the sickle of the divine sentence. The Elder Landulf, approving nothing of these things, in Puricellus on page 205, says a Rude Constitution was made; to which the Archbishop with the Ordinaries, the people compelling, subscribed unwillingly. But how unwillingly, if soon, summoned to the Roman Synod, he went thither of his own accord? wherefore also he was honorably treated by the Apostolic Nicholas, at whose right side he was placed in the Synod. Speaking of this Synod, Arnulf in Puricellus, on page 211, says Arialdus also went thither likewise, and accused the Archbishop; but was confuted by the Bishops of Asti, Novara, and Turin: and when the Archbishop promised obedience to the Lord Pope; having received from him the ring of Apostolic grace and of all ecclesiastical dignity, he returned to Milan. Would that not also to his vomit! as below will appear: and this probably alone did Arialdus do in that Synod, that he might prove, that all things had been done by the Legate Peter at Milan by right and order, not, however, that he persuaded the Archbishop by no means to be received into favor. Meanwhile the other authors are silent concerning that journey of Arialdus; as also concerning all the above-noted things is Andrew, and therefore these things had to be said here more fully.

CHAPTER IV.

The approach of S. Herlembaldus to Arialdus, and the office of Defender committed to him by Pope Alexander.

[33] At the same time Landulf dying, left a surviving brother, named Herlembaldus, Landulf's brother Herlembaldus wished then to leave the world, and to deliver himself to the monastic life. Whose faith and constancy Arialdus recognizing, began to promise him, that he would acquire for himself a better grade with God, if he would defer to enter the Monastery, and would defend the Catholic faith with him, and with him resist the heretics and enemies of Christ. Who, wishing to prove, whether in those things, persuaded to wage war for the Church in a secular habit which were promised to him by B. Arialdus, he could truly dare to confide; having taken some faithful men, he proceeded to Rome, not walking by the royal way, but through the worshipers of God, in the desert and in monasteries dwelling round about, of the aforesaid matter asking all. And when all, kindled in true and pure faith, uttered to him a sentence concordant together with B. Arialdus; at last he came to Rome; where under inevitable command by Pope Alexander and by the Cardinals it was enjoined upon him to return, and to the adversaries of Christ in the defense of justice, even up to the shedding of his own blood, manfully with B. Arialdus to resist: to whom also from B. Peter's part they gave a wondrous banner, he is made his banner-bearer, that as often as the madness of the heretics raged beyond measure, holding it in his hand, he might repress them. Which how constantly through nearly eighteen years he fulfilled, neither tongue can fully utter, nor my pen express, is surely capable.

[34] For the Noble Herlembaldus was before the world as it were a Duke, in precious garments, and in secret before God, like a wild Hermit, was clothed in wool. Him in the washing of the feet of the poor I saw do, what in no one else I remember to have seen. he ministers to the poor For when somewhere through the city, walled by a great multitude of the faithful gratis attending him, he walked, and horrid poor men and feeble ones he beheld; secretly to one of his servants he beckoned to remain, and the poor man behind him to lead with him to the house. Therefore, the strangers being dismissed, water being brought, and girt with a linen cloth, the needy one's feet with too great veneration he washed and wiped. But after these things, his body prostrated on the ground, under that one's feet he placed his head, with great humility, and in such manner he made the beggar and poor man tread upon himself a little, the rich man: at length honorably and abundantly he refreshed him with himself. For this holy work I saw at times fulfill in the number of twelve poor men. But nevertheless with the zeal of God he was so kindled, and at last he dies a Martyr. that of him in his absence often the man of God Arialdus, sighing, would say: Alas! Besides Herlembaldus and Nazarius, does not persuade me to keep silent under a false discretion, so that the Simoniacs and adulterers may freely perform the works of the devil. For many good things about this man I have familiarly known: but because lately in the defense of justice he was crowned with Martyrdom, these things I leave to another both volume and writer; because I desire swiftly to finish the life of B. Arialdus.

EMBOLISM

Concerning the beginnings of the same Herlembaldus, and the death of Landulf.

[35] Since it is my purpose to pursue the Life of S. Herlembaldus together with the Life of S. Arialdus; The people of Milan, their Captain Lanzo being in exile, I cannot omit, that with such a purpose I should from elsewhere supply the inopportune brevity of Andrew, following the authors furnished by Puricellus. He on page 221, from the Annals of Peter Aruzzi, finished about the year 1402, narrates, how, the See of Milan being vacant through the death of Aribert, that most praised Prelate (but that he died, in his own Epitaph it is read, in the year 1045, on the 17th day of the month of January, in the 13th Indiction) and Lanzo de Corte being in exile, who, the city being split into factions against the Nobility, sustained the parts of the people with the title of Captain, the part of the People was reduced to nothing. Then, he says, the Captains of the six Gates, with their Vassals, usurped the dominion of the city; and gathering all their friends in the Palace of the Community, made two statutes in hatred of the People. The first statute was this, that Lanzo de Corte, and the Captains of the Gates dealing harshly, the proscribed Soldier, with all the kindred of those de Corte, could never dwell in the city of Milan, nor in the county, nor possess possessions in it forever. The second statute was this, that if any noble should kill any commoner, he should pay seven pounds of tertioli and twelve denarii; which when he had paid, he should be free from all guilt and offense; for which cause innumerable of the People within a few days were slaughtered. For this cause the commoners again chose another Captain, a certain man from the number of the nobles, The people choose S. Herlembaldus as Captain; who was called Herlembaldus Cotta. This was a man, of lineage exceedingly illustrious, strenuous in arms, slender of body, fervent with a lion's breast. His house as it were a royal house (with a wonderful court and a delightful pleasure-garden, says Dacius, writing in the year 1080) was opposite the church of S. Victor at the Forty Martyrs. The part of the Nobles therefore contradicting that this Herlembaldus should be Captain, against the Nobles themselves he much prevailed.

[36] Therefore, the See being vacant (as I said), Hernebraldus (for thus writes the aforecited Dacius, whose words in Puricellus on page 215 recited I pursue) procured with the Clergy, that four should be chosen, who sends legates for a Bishop to the King: and that the Emperor, Henry the Black, or rather King (for in the following year drawing to a close, in the seventh of his reign crowned, he was first Emperor) should confirm whom he wished as Archbishop. And there were chosen Landulf Cotta, Notary of the sacred Palace, full brother of Hernebraldus himself: the other was called Anselm de Badagio, Cardinal of the church of Milan, that is, Ordinary Canon: the third was called Arialdus, of the Captains de Carimate, plainly different from our Saint: the fourth was called Atho, Cardinal of the Church of Milan. On the other part, the part of the Nobles chose Guido de Velate, the Emperor's Secretary. The relation being made to the Emperor, he, the rest being excluded, invested Guido de Velate, by staff and ring, with the Archbishopric of Milan, whom the Pope with the Cardinals invested with the Archiepiscopal Pallium, having perhaps been brought to Rome in the year 1046 in the company of King Henry, he, the four proposed to him being rejected, names Guido: who was to receive the Imperial crown at the Lord's Nativity. The brevity of Dacius, in narrating Guido's institution, Alciatus supplied in the abovepraised Fragment, and at the same time indicated the occasion of the contentions that subsequently followed with S. Arialdus and his companions. For when he had said, that Henry by cunning and blandishments impelled the Orators of the Milanese who had come, that they should approve his election: thus he proceeds.

[37] The People bore it, as it both ought and most grievously; and could scarcely be brought, that the arriving Prelate they should not repel with disgrace: but the chiefs of the Priests being corrupted with largess, who, received with difficulty, most easily afterward it was obtained, that the people itself acquiesced. They pretended religion and that the judgment of the divine worship was not liable to profane persons… There endured also then the highest charity, and its companion the pestilence, which only in the twenty-third year was finally extinguished. By these calamities afflicted the Insubrians permitted all things to the Priests. These therefore, recognizing Wido as a just Prelate, the insignia of dignity conferred upon him, augment him with honors, obey his commands. But also Wido, by nature courteous and liberal of speech, was not lacking to himself. he slackens the reins for the shameless Clergy. The Priests and Ministers and all the Initiated gladly to embrace, to dissemble their faults, to suffer just and unjust things: by which acts he would not difficultly have conciliated all to himself, had not Arialdus at last repressed this license. How that matter was, Herlembaldus goes off to Jerusalem: we have hitherto seen, having used also the words of Alciatus, as far as they are preserved from the injuries of the times. Concerning Herlembaldus we here subjoin, that, the Archbishop being now present, in whose hands by custom the government of the city was, and the work of the Priests, the people being somehow reconciled with the Nobles; seeing himself to be less necessary to this one, he went off a pilgrim to Jerusalem; perhaps lest he be mixed in the new troubles which he foresaw to be stirred up, on occasion of those things which against the incestuous and simoniac men were being moved by S. Arialdus and his brother Landulf. But how, in the time of Alexander II, returning thence, he joined himself to the same men, the contention being then most fervent on account of the judgments of Pope Stephen and Nicholas; let it be pleasing to learn from Landulf the Younger, in Puricellus on page 140 thus pursuing the life of S. Arialdus.

[38] In those same times Herlembaldus de Cottis, Brother of Landulf, had returned from Jerusalem, returning thence he is invited to be willing to be a soldier of the Church, made a Soldier. He was indeed a man of great nobility and prudent in counsel and ever magnanimous. He seemed to Arialdus and Landulf fit, to defend them against the Clerics moving arms. Whence, when for the sake of visiting and exhorting they had come to him, they began with such words: O Herlembaldus, in all things venerable, for thy return praising God, we render him immense thanks: for thus God, in sea and on land tossed by many storms, hath by his benignity disposed thee to return to us. Thou hast just now been a Soldier of the vices of the world, it is a fitting reason, that of God and the Catholic Church thou be made a most strenuous Soldier; and what we could not effect, by thy right hand we may be able to perfect. Be to us as Mattathias and his sons, for the correction of the depraved Clergy. who for the temple of God and the liberty of the people died, and, having eternal life in Christ, are happily crowned. Let us free the Church of God, besieged for many times, and defiled by married Priests; thou by the law of the sword, and we by that of God. Thou hast visited his sepulcher, free therefore his Church. These things heard, Herlembaldus for a little while held back, doubting to be mixed in the actions of the Clerics. At last, by the exhortation of Landulf, with Arialdus he sets out for Rome, promising that he would do this, if Pope Alexander, who was of the Badagio family, should confirm it. For at that time, Pope Nicholas being dead, Anselm, a Milanese citizen de Badagio, Bishop of Lucca, by all the Cardinals was elected into Pope, and called Alexander the second.

was laudable in sciences and morals, and powerful in speech; whose eloquence and knowledge was very pleasing to the citizens: and he began then in his preachings to vituperate the life of the Clerics, nor consented to the words of Archbishop Guido, exhorting him by no means to publish the scandals of the Clerics. Whence the Archbishop, dissembling what he wished to do, with Anselm goes to the Emperor: who by the counsel of the Archbishop, curiously enough, expelled Anselm from the city: for to him he gave the Bishopric of Lucca. who before was Bishop of Lucca And so Guido, thinking himself safe by the absence of Anselm, was the more deceived. For Anselm, having summoned Landulf the Ordinary Levite, familiarly exhorts, that in his preachings he reproach the vices of the Clerics: the same domestically enough he does to Arialdus, showing them the modes which he held before he became Bishop. the same had induced Arialdus and Landulf: And so this proclamation against the lascivious and simoniac Clerics,

continued for a long time by Arialdus and Landulf,

took its exordium from the aforesaid Anselm de Badagio. By this familiarity therefore confident, Arialdus,

with Herlembaldus, betook himself to Pope Alexander.

[40] But when to Pope Alexander their arrival was announced, and Herlembaldus presented to him by Arialdus, he bids them be called to him into his bed-chamber: where falling upon their necks, he greatly rejoiced; showing to Arialdus his old familiarity, which friends ascending to high places are wont to neglect. But Arialdus, mutual love being shown and due reverence kept, thus began to speak: Most holy Father. To the Creator of all I render immense thanks, that thee in so great a summit of honor, through God's mercy, he hath disposed to sublimate and exalt. Now therefore my mind, attenuated by many anguishes, acknowledges, what once thy Affection promised me: and, that I may omit all things, the clemency of thy Sanctity reverently I implore, that this Soldier Herlembaldus, brave in war and most strenuous in counsel, confirmed in all virtues, fortified by God's favor and thine, thou grant me as a defender; and that from thee he may receive a Banner, that, warring more securely, he may be able to defend us, and to humble thy former rebels. Which things heard, Alexander bade Cardinal Hildebrand, once the Colleague of his legation, to be called: he creates him Defender of the Church, and the rest of the Cardinals consenting, Hildebrand assenting to it, Alexander in public Consistory gave the holy Banner, which he named the Banner of S. Peter, to Herlembaldus; and made him Banner-bearer of the Roman and universal Church. Which things happily completed, Arialdus with Herlembaldus returned to Milan; and being made secure with such a defender, more sharply extirpated the vices of the Clerics.

[41] But when Herlembaldus had seen the Clergy moving arms; He bids Arialdus dispute with the Clerics, he convokes both parties to a daytime disputation, on this compact, that whichever party should be convicted by reason, should be subject to the other. In the midst, the sentences of the Doctors being brought forth, especially of Ambrose the Protector of our most illustrious city, and there through Guibert the Archdeacon, Antony Bissus, Andrew the Decuman, many things were brought forth against Arialdus and Landulf; who the words of the aforesaid three, by the authority of Paul the Apostle and the Saints, refute. Thus far Landulf the Younger. But Puricellus in book 4 chapter 92 prolixly weighs the passage of S. Ambrose, who, for the retaining of wives, object the passage of Ambrose, taken from book 1 On Duties, the last chapter, which the aforesaid defenders of clerical marriages corrupted, and corrupted worse understood; teaching that in these alone a question was then ventilated, controverted among the Fathers, whether one twice married before baptism, after it ought to be reckoned bound, and so debarred from the sacred Orders: and, S. Jerome thinking that he should not be debarred, that Ambrose, Innocent and Augustine held the contrary.

[42] When therefore Ambrose says that to Clerics one union only and not repeated is permitted, in what sense he says this, he soon explains in these words: To very many it seems wonderful why even before baptism, by a repeated marriage, teaching that bigamy even before baptism is an impediment to the sacred Orders, for the election to the Office and the prerogative of Ordination impediments are generated, since even sins are not wont to stand in the way, if they have been remitted by the Sacrament of the laver. But we ought to understand, that in baptism guilt can be dismissed, but the law cannot be abolished; namely that, which permits to be ordained none but the husband of one wife. But that even husbands of one wife are debarred from conjugal commerce by the chastity promised in the receiving of the Subdiaconate, much less permits to take a wife however a virgin, from other passages of Ambrose Puricellus shows; after he had taught, that the first was Dacius who committed to writing the fable; to whom Monogamists can be admitted. thence everywhere assumed by others concerning the same Ambrose, as though he, sent by Pope Damasus to Constantinople, had said, that the law concedes that Priests once take a virgin wife, but not repeat the marriage, since it is false that any Bishop from the West was present at any Council of Constantinople in the time of Damasus; nor among the Greeks, however much inclined to marry, is anything similar read; nor finally is such a law anywhere found; but only that which concedes Monogamists to be ordained, with the obligation of chastity to be observed after Ordination. Insisting on this law, Alexander II, from the Roman Council of the year 1063, had written to the Milanese, and by commanding had mandated, that no one hear the Mass of a Presbyter, whom he knows to have a concubine or a woman secretly introduced: but whatever Priest or Deacon, after the constitution of Pope Leo or Nicholas, shall openly take a concubine, or shall not have left one taken, let him not sing Mass nor read the Gospel, nor the Epistle at Mass, nor in the Presbytery remain at the divine Offices, nor receive a part from the Church.

[43] And these things concerning Herlembaldus and Alexander were to be supplied here, Then Landulf dies, concerning whose journey with Arialdus to Rome Andrew treats, while he relates the death of his brother Landulf, although his death was later than that journey, namely in the year 1065. Knowing this, Landulf the Historiographer the Younger, having narrated what we have premised concerning Herlembaldus; When these things had been done, he says, and the Clergy was moving arms, dies Landulf, brother of Herlembaldus. The detractor of both, Arnulf, in Puricellus page 223, when he had languished for two years, deprived of speech; thus speaks of that death: When it pleased the Most High, who searches the reins and hearts, that one who had long meditated another's weariness, suddenly grieved his own unexpected sickness: and when he languished for two years with a defect of the lung, of the office of his tongue he is deprived, that in what he had affected many, in that also he should fail. Thus that one is malignantly explored by the divine judgments; concerning which if anything is to be said by conjecture, it will more probably be said, that that death was the penalty of the deferred Monkhood, to undertake which Landulf had bound himself to God, in many ways foretold by S. Peter Damian in book 5 Epistle 16.

[44] perhaps for the neglected vow of entering Religion, Puricellus indeed tries to excuse him by the example of his brother Herlembaldus, drawn away from the Monastic life with a view to a greater public good: but plainly diverse is the reason of each. A counsel or purpose Herlembaldus had, not a vow; and the Church had need of the help of an armed soldier, which a Monk could not furnish. But the preacher Landulf could remain, and become a Monk; which S. Peter Damian persuaded him to. such men also Locatellus writes were called in for the aid of the Milanese church from Vallombrosa, in the history of his Order book 1 chapter 68, to whom also Peter wrote that hortatory epistle, which in book 5 is Epistle 14, directed to the holy Brethren Rudolf, Vitalis and Arialdus and Herlembaldus and the rest fighting with invincible faith for the camps of Christ, where that order seems to be kept, that first are named the Monks, then the Cleric Arialdus, then the Layman Herlembaldus; but Landulf is passed over in silence, because either already dead, or at least useless on account of the disease, concerning which I would not doubt with Puricellus, because nothing stands in the way, if that death be deferred even up to the year 1064 or also 65. Before therefore he wrote that Epistle, Alexander had written back to Landulf and Arialdus the Clerics, that which is in Ivo in the Decree p. 12 c. 24: We can to some lapsed in the crime of perjury stretch out the hand of mercy; but we ought not, for the example of future perdition, to give license: which I believe respects the Clerics, after the sworn amendment received to a benefice; and thereafter relapsing, again not to be received to it, yet to be granted sacramental absolution, if they offer penance. These things interjected for the continuing of the thread of the history, I return to the context of Andrew, who thus further has it.

[45] Herlembaldus helping, a Simoniac is driven out: At the same time, namely when Arialdus and Herlembaldus by common effort promoted the Catholic cause at Milan, after the death of Landulf, that is in the year 1064 or 65; the Abbot of the Monastery of S. Celsus died: whose place a certain Cleric, named Lanfranc, forthwith seized, having renounced for it the tirocinium b no small, which annually he received from the Pontifical house. To whose nefarious presumption so constantly, through very many times, the man of the Lord Arialdus, with Herlembaldus the noble and faithful companion, withstood, until they made him an exile, not only from the government of the wickedly bought Abbey, but even from almost the borders of the same Parish. c

[46] At length at the same time, the Abbot of the monastery of S. Ambrose being dead, another Cleric, a Chancellor, named d Ariprandus, the Clerical birrus, and the Abbatial name of this monastery to himself nefariously usurped. Who, since he was of such loftiness, Arialdus, asking the other to depart of his own accord, by the nature of his proud blood, that he could by no means violently be expelled; said the man of God Arialdus: If, what we ought, in this wicked man we cannot fulfill; what we are able, let us at least do. Forthwith therefore, the Brethren being taken, he proceeded to him. Having come before whom, he said: What is this? Yesterday a Cleric: today an Abbot. A great and swift leap thou hast made. And why didst thou not fear against the holy Canons, and against the oath, in turn he is asked to suffer himself to be beaten with rods, and he suffers it. which lately in the Roman Church thou didst swear, to usurp this? Who answered: This, as thou seest, is done: and to leave it any further by no means can I. To whom the man of God: If thou wilt, he said, thou canst: and altogether from the part of God and of the holy Roman Church I beseech thee, that the thing, taken against God's will, and seized against the salvation of thy soul, thou leave. But he: And I, he said, under the same oath, by which thou hast adjured me, adjure thee, that of thy garments thou now strip thyself, and here before me thou make thyself to be f scourged. Who forthwith ran, acquired rods, stripped himself of his garments, and sharply made himself to be scourged by one of his men there before all. This therefore the false Abbot weighing, what further he should say, we know not; with head cast down he rose thence, and hardened, like Pharaoh, turned aside elsewhere.

NOTES OF D. P.

outside the city, between the Roman Gate and the Ticinese, founded by Landulf II, in an uncertain year; but he brings forth the monument of an adorned altar for the year 975; and in chapter 90 treats the case here narrated: but adds nothing whereby this place may be illustrated.

we have seen from S. Eulogius and the Passion of S. Pelagius the Martyr. The stipend of such men therefore was called Tirocinium: which here is applied even to Clerics, deferring a like service to the Archbishop, in his familiar ministry.

Antony Castilioneus, in a whole work, wrote a Florilegium of the memorable antiquities of the Vincentian Basilica, distributed into ten fascicles; to which afterward he prefixed an ampler title of Milanese Antiquities, collected from the Parishes of the city; but nowhere did he take care to weave a series of the Abbots. Of the same Puricellus also treats in the Ambrosian Monuments page 389, and teaches that afterward it passed to Nuns.

place to Wido the Archbishop, detesting the Simoniac and Concubinary heresy in the year 1059: and that he was still Abbot in the year 1064.

only the arms and shoulders were covered.

CHAPTER V.

The virtues of Arialdus: his accurate manner of fasting and of psalm-singing.

[47] For just as so many can testify, as familiarly knew him, Arialdus poured out upon the needy his intention and exercise was assiduously nothing else, than that in deed he might fulfill whatever he read in the divine volumes. For he was so liberal, that frequently of him said those who diligently abode with him: If this man had a chest full of gold pieces, and there had not been lacking askers and needy ones; in one day he would without doubt expend all. For when somewhere he walked, and the poor meeting him, that to them he might bestow something, besought him; silver, which he never peculiarly kept, and most studious of chastity, from those following him forthwith he obtained on loan, and so to their need mercifully gave aid. For cleanness namely of heart and body he so loved, that against the diabolic illusions, by which men are wont to be deluded in the nocturnal hours, almost all the midnights sleepless and wakeful he remained, and very many he prolonged up to cock-crow, partly by praying, partly by reading, partly for the destruction of the Simoniac heresy with the rest of the faithful in counsel standing.

[48] Moreover that gluttonous custom, which the carnal, both Clerics and Laymen, on the holy Sabbath compels at the Ninth hour the solemnities of the Masses and of the Baptisms, and a rigid observer of fasting, which on the same holy night are to be done, to anticipate, he greatly condemned. But because in this he prevailed not with others; for himself he took counsel. For while the whole city dined, he himself fasting with some Brethren awaited the holy night; which is called the Grove, secluded a mile from the city. For there still is a church, b built and dedicated by B. Ambrose; where, as is reported, the same man, fleeing the tumult of the people, was wont to dwell, and to dictate books. But in this the man of God passed that same holy night, and the due praises to almighty God with the Brethren fittingly rendered. For he never wished to drink alone, never to eat without poor Clerics, never without companions to cross the outer threshold.

[49] But in the days of the fasts, he by no means celebrated the solemnities of the Saints; but on the contrary in the solemnities, he neither bent the knees, nor fasted, nor suffered anyone abiding with him to fast. For that three-day fast, which among the holy Paschal days, c against the sayings of the ancient Saints, was newly d become customary to be performed, [he does not approve, however, the custom of fasting through the days of the Rogations] he so vehemently abhorred; that he gladly would say, that he wished to deliver himself to death, if only he could exhort the people, that it might be changed into a lawful and fit time. Wherefore on one of those days, the whole Church being now gathered together, that according to its wonted custom it might proceed to the Litanies; the place, from which he was wont to teach, he ascended, and to them began to bring forth such words. Rom. 12. 1 It ought, he says, Most Beloved, according to the Apostle's saying, to be to the Lord our God our reasonable service: which is fittingly then done, when with the sayings of the Saints our act is found a partner. This fast, which now you do, on account of the Paschal time, know that I am utterly ignorant, by the impulse of what spirit it is moved. For if it be of God, I greatly wonder; since through the sayings of those Saints, for whom I doubt not that God spoke, to fast in these Paschal days I find forbidden.

[50] There is also another thing, which on this point makes me exceedingly hesitate. except the Vigil of Pentecost: For in these days so sharply I discern you to afflict yourselves, by clothing yourselves in woolen garments, by walking with bare feet, by fasting on bread only and water, in such manner as, when these things to do duly it has been commanded, I by no means perceive you to do. Know, that just as one of the Lenten days ought not to be broken by fasting, which days signify this life; so without doubt neither one of these fifty days is to be fasted, which signify the future life, except the Sabbath before Pentecost; and this, not on account of affliction, like the other fasts of another time, is it to be fasted; but on account of the expectation of the new Brethren, who at the Ninth hour are regenerated; whose renewal it behooves us fasting to await. But nevertheless, that those things which I say, and he proves his meaning by the example of him I may show to be full of authority: to the holy Synod of Nicaea, whose institutions are thus to be received, as the holy Gospels, it pleased, through these days neither to bend the knees nor to celebrate fasts. For those days, which are not to be fasted, were sufficiently declared to a certain venerable Father, named Apollonius, once praying for this, who presided over about five hundred Monks. For he, the Lenten rigor being passed, with the Brethren prayed almighty God, that he would deign to show them, whether in the wonted manner he wished them to fast these days. To whom the Lord himself, to whom was then divinely ministered an abundance of foods; through unknown men, before them forthwith sent so great gifts of all things fit for eating, as through all these Paschal days could abundantly suffice them. And that they might evidently further be without this ambiguity; the same gifts were thus measured, that, until the days of Pentecost were completed, they did not fail; and when they were completed, likewise all those things were consumed as well. Which B. Benedict perceiving, although at every other time he had enjoined fasting upon the Monks, these days to fast he by no means bade them.

[51] What also B. Ambrose our Patron said of these things, is to be commemorated. For he says: and by the authority of S. Ambrose By what reason should we keep this holy day of Pentecost, or why through the number of these fifty days should it be a continual and uninterrupted festivity, so that at this whole time we should indicate that neither fasts are to be observed, nor for entreating God should we bend the knees, but, as we are wont to do on the Lord's Day, erect and at leisure should we celebrate the Resurrection of the Lord. Sermon 2 on Pentecost. For after the manner of the Lord's Day the whole course of the fifty days is celebrated; and all those days are deputed as it were Lord's Days. teaching that through the Fiftieth no fasting is to be done. For thus the Lord disposed, that, just as his Passion we mourned with the fasts of Lent, so by his Resurrection in the ferias of the Fiftieth we should rejoice. We do not therefore fast in the Fiftieth; because in these days the Lord abides with us. We do not, I say, fast in the presence of the Lord; because he himself says, Can the sons of the bridegroom fast, as long as the bridegroom is with them? Mark 2. 19 All these things the Blessed Ambrose said: whose sayings how they are to be received, not only we know, whose Patron he is, but almost the whole world also knows. But nevertheless let it suffice now for your Charity to remember these things only. For the rest, if we shall live, concerning this matter, Christ helping, we shall say more.

[52] But after these things he dismissed the people, and to the body of S. Ambrose for the sake of praying he proceeded. Hence, the common people being moved to sedition, But certain men forthwith running to the greater church, where now the whole city was gathered, related all these things. These things therefore heard, the sons of Priests and the rest of the very many detestable men, the occasion long awaited having been received, began to rage and to say: Now openly it is manifest, that this man, who so holy a work condemns, is a heretic and an enemy of God. And these things said, they raised together voices and clubs; his church is plundered: and all the people being moved, into the church of the blessed man, which was called Canonica, with great impetus they rush; whatever they find, they plunder, and the house begin to destroy: but the servant of God therefore they did not kill, because they found him not. When this the noble Herlembaldus and the rest of the Faithful heard; but by Herlembaldus the things carried off are recovered. having taken arms, upon the bold and rash people they rush: whom forthwith they so exterminated all, as if they were most worthless cattle. Nay with great virtue and power coming to the greater church, violently from the impious they took away whatever from the house of the Lord they had seized: and so to the Church of God almost all were restored, Christ working through the zeal of the pious, which had been seized from her, Satan working through the fury of the impious.

[53] Just as Arialdus daily strove to raise and exalt the causes of Christ; Arialdus was wont frequently to invoke the Saints, so Christ from virtue to virtue assiduously advanced Arialdus. For so powerful in prayer I never remember to have seen any other: whose quality if I shall tell; that it will be pleasing to those loving God, and profitable, I hope. For so many names of the Saints from his mouth not only once in a day, but even twice and thrice I heard proceed, as I never saw written in a codex, nor heard any other uttering. but more studiously when he had to dispute: For although in divine and liberal letters he was so imbued, that scarcely anywhere could his equal be found; in no way did he confide more in his knowledge, than as if he knew not even one letter. But when he was about to wrangle with anyone concerning the Faith in public, before that the very encounter was had, he studied through himself, or through the Brethren sent, round about the bodies of the Saints to seek; and their patronage, where he had placed all his hope, earnestly to beg. For daily walled by a fraternal column, the bodies of the Saints he went around, and before the same to God he poured forth a groaning prayer.

[54] For going out from the house, singly and privately praying we walked, until the tumult of the people we had passed. daily wont to go out in supplication, Which passed, the Psalms we sang alternately, which he himself began; and this we did, until we were near the doors of the church, to which we proceeded: where, the Psalmody being left, and its last part committed to memory, those Chants or Hymns which he knew to pertain to the praise of that Saint, he took; thus indeed saying moderately and with a gentle voice, that, what he said, we could hear, and with him say: and with this holy singing before the holy altar we came. Which having venerably adored, the psalmody taken up on the way if it were not a solemn or Paschal day, both knees on the ground he placed, his hands he spread out, his eyes to heaven he fixed: and thus in the manner of a Cross standing before the altar, for the Roman supreme Pontiff, and for peace, for the safety of the universal Church, and for the conversion of its Adversaries, and for the rest of such many useful things, he entreated God with groans and tears. But we after him prostrating ourselves, what he said, we heard, and answered. Then at last silently a little while he prayed, and that he suffered each one of us to do.

At length he raised himself, honorably

adored the altar, and with us now returning he said;

The Angel of peace and grace give us, O Lord

our God: e and then there in the exit of the church

he began to say the Psalms, he interrupted on entering the church, then resumed. where the same ones at the entrance

he had left: and when we came to another church,

this in it we did, which in the other we had done. And

it is to be noted, that in the place where he ended the Psalter,

in the same forthwith the same he began; even if

besides three Psalms f it was by no means then permitted to him to say for an

exordium. For he professed that a Cleric ought always

to be amid the Psalmody.

NOTES OF D. P.

The night of Easter is therefore led in wakefulness, on account of the coming of the King and Lord our God; that the time of his resurrection may find us not sleeping, but watching.

Ambrose as their nurturer: but that among these were those three, from whom the Order of the Ambrosians there, and thence derived the Order of the Apostolines, took their origin under the Rule of S. Augustine, seems to us by no means likely, as we have said at the Life of S. Placidus on the 5th of June: be it that Morigia and Maurolycus write this, the latter in his Ocean, the former in his History of the origins of the Religious. The site Morigia designates in the Burg of the Comense Gate. Petrarch in the book On the Solitary Life, Now indeed the wood being cut down, he says, there remains nevertheless the Grove of Ambrose.

to fast for three days before the Ascension of the Lord, not indeed the universal Church's custom obtains, as some think, since at Rome and in all Italy this is not done; but that of all the transalpine Churches, taken from Gaul as the beginning, the institutor being S. Mamertus Bishop of Vienne, about the year 470; whose zeal in this matter how much the holy men Sidonius Apollinaris, Gregory of Tours, Avitus and Ado Bishops of Vienne praise, on the 11th of May Henschenius has deduced: to whom can be added B. Alcuin, and several others, cited in Du Cange in the Glossary.

Guido the Archbishop, accustomed to an observation of this kind at the Emperor's court, and capturing thereby the praise of religiosity among the people.

e This Oration I have not yet been able to find in the old Milanese Missal or Breviary; I would gladly receive it entire, and learn whence it was taken.

* or "in order"?

CHAPTER VI.

The Archbishop with his men, armed, attacks Arialdus and the faithful, and is bound.

[55] Therefore, nine years being passed in so great and admirable an exercise, The Archbishop with his men there came the tenth, in which he attained to the wish too long desired. For so ardently he desired to die for Christ, that, when he discerned anyone loving himself and God purely, with great prayer he begged, saying: I beseech thee through Christ, that for me thou pour forth a prayer to him, that with my own blood I may merit to testify to his word, which I preach: to obtain which this occasion was for him. There had sworn to him all the Clergy, both of the greater and of the lesser Order, and also Guido himself, who was called Pontiff, that with him they ought to condemn the Simoniac and Neophyte heresy, and to persist further in the Catholic faith. But when the governments of the churches appeared to the same Guido without Rectors, returned to his vomit, forthwith what he had sworn to oblivion he delivered; and, like a dog to his vomit, so he returned to his old guilt. Which the man of God Arialdus discerning, letters by the hands of Herlembaldus to the Apostolic Pope he directed, that he himself might decree, what concerning Guido the adulterer and simoniac and perjurer ought to be done.

[56] Then also two Clerics of Monza a came to Christ's servant, pledging that they were willing to leave the works and fellowship of the devil, and thenceforth firmly to hold and preach the works and faith of Christ: two Clerics, because they had cast out their concubines, for one of them had been of such audacity and perversity, that as it were he stood as a leader of the adverse part. To whom the man of God said; So many indeed there are, who say this mendaciously, that now almost there is none who can be truly believed. But you, if you wish that I believe your words; go, and by works render me firm. Therefore, having returned to their homes, the marriage forthwith being repelled from themselves, they began openly and constantly to profess, that B. Arialdus' words were full of truth, which hitherto they had professed to be full of falsehood. These things when Guido had heard, savage apparitors thither forthwith sending, he bade them be seized, and into the Alps to a Castle, which is called Leucum, b to be carried off. he causes them to be carried off into exile: For there into so dire a prison they were sent (as they themselves afterward professed to us) that it never happened to them to have heard, of Saints suffering harder things from Pagans. Which Christ's servant when he had heard; the multitude of the city being convoked into one, he said: I wish you, Most Beloved, to know, that except for the defense of the faith. If it is so; you, who are Christians, and bear arms, consider what now it behooves you to do. For lo, two Clerics, as long as persisting in perfidy, the diabolical works followed, were honorably held by him who is called Pontiff of Milan; but when the same perfidy and diabolical wickedness they resolved to despise and to follow Christ, then were they seized, then into a dire prison thrust.

[57] When the Christian citizens had heard these things; astonished, so great a perfidy with great clamor they began to condemn, the Faithful, going out against him in arms to run to arms, and to go out to avenge so great a crime against Guido. But Christ's servant, fearing lest to the detriment of the faith, on account of the absence of Herlembaldus, the people should be corrupted by reward or fear; preceded them, carrying in his hand the Banner of the holy Cross. But Guido, in the hope of too great a multitude of horsemen, ready to fight came out in the country districts of Monza, about ten thousand paces distant from the city. Therefore, both parties crying out, so great a fear forthwith invaded the unfaithful line, that for it there remained no hope of fleeing or of warring: but giving forthwith hostages, they pledged that they would render the captured Clerics as quickly as possible. And so on the same day they returned rejoicing, and praising God. On the third day also after these things to the church of the man of God a voice sounded, they cause them to be rendered. saying: Lo, now they come, the rude Martyrs of Christ, namely the Clerics, who had been captured. Whom Christ's servant with many of the faithful forthwith met as they came; and kissing them, with great joy received them: and with a lofty voice "Te Deum laudamus" with the brethren to sing he began, and so led them into the church. Whom then they comforted… c

[58] But after Herlembaldus returned from Rome, and brought the letters of excommunication to the Archbishop; suddenly the aforesaid Archbishop through the whole city sent messengers on the Sabbath before Pentecost; announcing to all the citizens, that if they desired to know unheard-of things, on Pentecost d at the very dawn they should come to the greater church. Herlembaldus returns with letters of excommunication, This he did for this cause, that against the holy men of God Arialdus and Herlembaldus the people might rage. In the morning chancel-screens betook himself, so that by all he might be seen. Therefore Guido began, holding in his hand the Bull of excommunication, to complain to the people of Arialdus and Herlembaldus, saying: A pestiferous disturbance has been disseminated through these men, so that I see in these writings contained the destruction of us all. For this city, out of reverence for B. Ambrose, never obeyed the Roman Church. Therefore let there be taken from the land of the living these sowers of words; who daily labor, that this city may lose its pristine and proper liberty. showing which to the people, Guido stirs up a tumult in the church: At this the people began to cry out: Let them be killed quickly, let them be killed. These things said, Guido with a great throng of Clerics began to descend, that the holy men of God he might oppress. But since by the too great density of the people access to them lay not open, Guido began to cry out: All who love the honor of S. Ambrose, let them go out of the church; that our adversaries may more evidently be known, and the more quickly be crushed and oppressed. And suddenly the church was emptied, so that out of seven thousand men only twelve remained for the aid of the servants of God. But Arialdus and Herlembaldus standing upon the chancel-screens, with bent knees entreated the Lord: upon whom the adverse part with great clamor rushed, the Laymen upon Herlembaldus, but the Clerics upon Arialdus; whom striking they cast down headlong, and the stricken man they believed killed. But there was held a military scepter before Herlembaldus, upon which he was wont to lean; with which those approaching him he wonderfully prostrated, so that none dared to approach more nearly to him.

[59] Therefore there began to fly fame through the city, announcing the death of Arialdus: whence his followers, moved with anger, at the news of Arialdus slain the faithful flock together, seize arms; and coming not to the church, where the tumult was, but the Pontifical hall they enter, and whatever they find, they destroy, and through the entrance of the hall they enter the church… ]

wounded and bloody. They therefore began to exhort Herlembaldus, that he should descend, and Christ's adversaries with them prostrate. To whom in no way acquiescing, he neither descended, nor laid down his hands. But they themselves rushed forthwith upon the adversaries: and just as before a most strong wind smoke, so before them every unfaithful people forthwith vanished. But Guido they find before the doors on his horse; happily they rout the adversaries, whom justly cudgeling they despoil, and out of their hands he was scarcely able to escape, into a certain upper room dragged rather than carried. For so many forthwith then appeared contending for the truth, as if to them there were none in the same city resisting. With great trophy therefore entering the church, they make Herlembaldus descend: nay they are made very glad, because B. Arialdus whom they believed dead, they find alive. Whom taking up into the atrium of the church, which is called of Rozo f, they come: and there forthwith so great a multitude of armed men is gathered, that of the enemies they could not only prostrate the bodies, but even freely undermine all their buildings. To perpetrate which while they anxiously panted; Herlembaldus, now holding the Banner erect in his hand, said; It behooves, that the Lord Arialdus we inquire of, and whose house we ought first to overthrow. but lest of them they take vengeance, But these things when Christ's Martyr heard; to a place, whence by all he could be heard, he bade himself to be carried; and at his beckoning with his hand,

[60] Dearest, he said, if into tongues were turned all our members, they are forbidden by the Saint, in no way could they praise the great deeds of God, shown to you today from heaven. For today, as you know, such an hour there was, in which none of you was able even one word for the truth to utter: but now there is none, who even against you, as you perceive, dares to mutter. But who has wrought these things, except Christ? If therefore the Lord today has known his servants

to protect; it is fitting, that the servants know

the Lord to venerate. For if the enemies of God

and of us had known today's solemnity; what

they have done, they would by no means have attempted.

But it behooves us both to know God's solemnity by venerating it,

and to hear his precepts by obeying them. For he says; Love

your enemies: do good to those who hate you. Matt. 5. 44

Through him therefore I pray you, that now you lay down your arms,

and with me to the sacred body of B. Ambrose

come, and there to God the due thanks together

render, and let us suffer our rivals to lead today

joyfully, and also for them let us suppliantly

entreat God. For by those by whom these things are done,

sons of God, Christ testifying, are made.

These things when that multitude had heard, some namely

the wiser, though gravely wounded. beholding B. Arialdus all bloody and

half-dead, hearing him ask peace and life for his enemies,

wondering were astonished;

but others fervider in spirit, with these words in no

way wished to acquiesce. But nevertheless, although

diverse men wished diverse things; yet all things were forthwith

fulfilled, the words of the Martyr.

NOTES OF D. P.

were lacking; which, while they are restored from elsewhere, he bids the gap be supplied from the Life written by Landulf the Younger, which I do.

e Even today the Cathedral church is so composed, that the Choir or Presbytery, higher than the pavement of the rest of the church by eight or ten feet, is ascended by several steps, by which one comes to the chancel-screens, stretched before the Choir itself.

Landulf the Younger, and so after the year 1100: when the structure was restored and dedicated again. See the Ambrosian Monuments page 477 and following; and how it first received its name in the year 1036 from Benedict, who also was Rozo, its first founder under the title of the Holy Trinity, according to the Instrument there produced.

CHAPTER VII.

The cruel slaughter of S. Arialdus, betrayed by his host the Presbyter.

[61] At length on the following night again with Guido was gathered the perverse part, saying: Let not these adverse things in any way cast us down: for popular crowds quickly change, Again the adversaries conspiring and into diverse parts easily incline. We are indeed certain, that in the city to extinguish Arialdus we are by no means able. Let our sagacity therefore find some other counsel of this kind, which he by no means can escape. Let there be appointed indeed through diverse places of the city, from among us, prudent men, having moneys by us copiously conferred upon them, which through the people secretly in the nights they may distribute: but in the days, all business being omitted, let us assiduously assemble; and this let us do so long, until, too greatly multiplied, him violently we are able to drive from the city. Which when it has been done; ambushes being placed everywhere let him be captured, and being captured forthwith let him be killed. All which things if we shall not fulfill; peace we shall never have.

What more? they corrupt many with money: For fifteen days twelve two assemblies of the peoples were assiduously held vehemently in the city; one namely of the Faithful at the church of Rozo, but the other in the Pontifical Court. But the mad part grew exceedingly, for the money given to it in the nights: which wickedly growing, the Faithful little by little wearying began to fail. Which the perverse populace perceiving, began, elated, upon B. Arialdus with too great clamors to make an impetus of rushing, that they might there kill him, and his place utterly desolate. For Christ's servant amid adversities was so strong and constant, that none of the Brethren on the day of tribulation dared thence to flee, nor anything to carry off; but when they heard the roar of the impious coming upon them, they prostrated themselves before the altar, and there death they awaited.

[62] On one of these days, when now, the doors being closed, the Brethren lay before the altar awaiting death; nor however does the Saint suffer anything to be secretly taken away. one of them a thing which he greatly loved, secretly, the door being opened, carried thence, and in the house of a certain city friend committed it; and forthwith returned. Which when the man of God heard; the Brother having been summoned to him he thus addressed: Arnulf, he said, is not this church dedicated in his honor and name, to whom we assiduously say, Under thy protection we flee, O Mother of God? And hast thou not read; Cursed be the man, who places his hope in man? And why against these things now hast thou presumed to act? Who, fearing, was struck dumb. But that both the same and the rest henceforth should not presume such things; this fault with sharp blows was forthwith amended. For in these days there so grave a confusion and vehement perturbation was, that at the appointed hour very many Faithful despaired of taking food, awaiting death to be at hand forthwith. But although the impious raging went mad; in no way did they dare to do what they threatened; since so often the pain was turned upon their heads, as often as against Christ's servant they strove to rise.

[63] Wherefore they give an iniquitous and public precept; that, as long as Arialdus remained in the city, A public interdict being published against him whatever of the Clerics should publicly celebrate the Mystery, or ring the bells, or any layman, who should permit these things to be done in his church, should not only be deprived of his substance, but even of his life. But these things not only elsewhere, but even in the church where the same man remained, through too great fear, the Soldier commanding, whose by right it was, began to be observed. Which he, above all things which had hitherto happened to him, judging more grave, said: Far be it, that mine any further be partakers and brethren, Arialdus, compelled to flee, who the nefarious institutions of the heretics observe for fear of death. On which account, even the Brethren themselves not knowing, only one companion named Syrus being taken, by night he secretly went out of the city, and to S. Victor at a Ulmum for two days with him lay hidden. Then hence Herlembaldus with many Faithful soldiers received both, and to Pavia b with them proceeded. And one part indeed of the soldiers being sent back, but another part retained with him, through the Po by boat they began to descend, another time to so great a wrath yield. he is intercepted. In which namely boat under a certain town d they were captured; and from the midst of his companions inexpressibly mourning B. Arialdus was violently snatched alone, and into a citadel led. Where while he held his wonted constancy in prayer and discourse; the soldier, who had captured him, wondering, said: The Pontiff of Milan indeed promised that he would give me a great reward, if I should capture thee, and give thee to him. For it was intimated to me by him, Dismissed by him who had captured him, that thou wast a heretic: which, as I discern, is altogether false. At length him with all his house honorably he began to hold, and to his mourning companions, now returned to Pavia, he hastened to render him.

[64] After these things, knowing the places everywhere besieged, to a certain Castle e of the faithful Herlembaldus they returned. Then certain Brethren of Cantorium sent him word, saying: For us indeed here, on account of too great persecution, it is not lawful to live: he summons the Presbyter, but us to thee come bid, if it please. To whom he himself: Whoever, he said, with me for Christ is prepared to die, let him hasten to come to me: but who is not yet, fleeing elsewhere let him turn aside. These things, in my presence, were said. After these things to Herlembaldus, and to the rest who were present with him, he thus spoke: Out of this, he said, land we cannot go; because by deadly ambushes we know all the approaches besieged. And here remain we cannot; since the mad people now threatens here to persecute me; and greatly I fear, lest the innocent inhabitants of this place under this occasion be devastated. Wherefore it is necessary, that we find another counsel: namely, that we seek some faithful man, who me for some days may hide in his house; that meanwhile either the people's fury may cool, and in this land it may be lawful for me to live; or the guards in ambushes placed everywhere may cease to seek me for too great security, and so it may perhaps be lawful for me to go out hence. Who answered saying: with whom hidden he may lie concealed, The things which thou sayest, please all; if there should be found one, who would faithfully do this. And he: There is, he said, near this place a certain Presbyter, lately returned from Jerusalem, who hitherto has seemed to me enough to be trusted: through whom, if it please, let one be sent, and concerning this matter let it be diligently inquired. All therefore being willing, through the nefarious Presbyter then word was sent.

[65] After these things he himself entered the church: in which, since it was the Vigil f of S. John the Baptist, from morning up to about the ninth hour in prayer he remained unfailing. and commits himself to his faith, And lo, the detestable Presbyter coming, secretly and diligently is inquired of, whether he had a fit place, for him for at least three months to be hidden. Who when he promised, that beside the church he had a place so secret, that in it one for many years he could keep concealed; at last in the middle of the night, kisses being exchanged, with groans and many tears, even up to the gate with both we proceeded. For him we much besought, that one (whomever of us he wished) into his service taking, he should lead. To whom he himself: By no means, he said; since, if two are together, they speak and speaking are heard. Who can tell, how great goods then Herlembaldus promised the Presbyter, if he should treat Christ's servant well: and how great evils, if ill? Mourning therefore, we permitted both to go away: but in the morning to the city we came.

[66] The wicked Presbyter therefore, as soon as in his chamber he had enclosed him; touched by a diabolical spirit, hastened to announce it to the evil Guido, saying: What wilt thou give me? but he by agreement, and I will deliver to thee Arialdus without a crowd, without Herlembaldus, nay without any man. To whom that one, made very glad, a great reward forthwith with security promised; if he, what he promised, should fulfill. he hands him over to the Archbishop's soldiers, Then he asked that very many soldiers be given to him: whom, having taken, between two walls, set apart from the dwelling, by night he stationed, saying: One, he said, of you only let him lie in the middle of the road, covered with a shield: him namely, when I come, I will strike with my shoe. Then all of you quickly rise: and both me, and him seize: lest perchance upon another you rise incautiously, know that this shall be a sign to you. And after these things in these words to the man of God he entered: Lord, he said, Arialdus, it is necessary, that hence quickly we depart, and to the Castle, from which I received thee, return; since that thou art here, to all

is known: for if we tarry here,

tomorrow without doubt we shall be taken. To whom the Man of God said: To thee,

he said, the way is known; go thou before, then, and I will follow

thee. The traitor therefore going before, both came to the soldiers.

And from a sign agreed upon by means of his shoe,

all alike rush together upon the man of God, and these lead him bound to the Greater Lake. and seize

him; and when seized they bind him fast, and bound

place him upon a beast of burden, and silently and hurriedly

hasten to proceed toward the Greater Lake g.

[67] Now this, before the third hour of the day, on

which the Vigil of S. Peter is celebrated, was spread abroad through all Milan: whence it came to pass, The Author, having learned of the matter on 28 June, that

everywhere there was mourning and lamentation of the godly, and

on the contrary mad exultation of the reprobate. And I,

hearing this, straightway left the tumultuous and confused

city, and followed after him. On the same day

therefore, and the following night, hastening in haste,

on the second day, the sun already rising, I came to the aforesaid

Lake: upon whose shore while I was walking; and

when I was near Stationa, h where the kindred of the wicked Guido dwelt,

I met a man, he hastens thither, and from the Presbyter, accomplice in the crime,

by name Martin, who said that he was a Presbyter.

He asked me whence I was, and whither

I was going. To whom, that I might securely inquire the truth from him,

in part I lied, saying: I am of

that parish: and my comrades have directed me hither,

that they may plainly be able to know whether it be true,

what has lately been noised among us about Arialdus, the enemy

of the Clergy; namely, that he is slain, and

whether on this account they ought fully to rejoice. But he:

Return, said he, with me; and, when thou hast come back to the church

which thou hast left a little behind thee, thou shalt be excellently

instructed concerning this.

[68] And then, as I returned with him, he said to me; For on the day

before yesterday i a joyful voice resounded in our

place, saying; Arialdus, the adversary of the Clergy,

is held bound in a boat, and on the bank of the Lake. To

whom I straightway ran down with many others: and seizing

I wished to fix it; but I was not permitted.

Indeed five men were straightway sent by

the Lady Niece k of the Archbishop, of whose ferocity

she herself did not doubt: who should separate him from the soldiers,

and lead him to the place which she had commanded them.

Which without delay was accomplished: and

straightway he was led into such great solitude, that scarcely

is there ever any access of men there, l and only

of those sailing, he understands that he died foully mutilated: but only the habitation of

the wild beasts of the forest. Why should I draw thee out at greater length with words?

There they made his corpse to be without ears,

without nostrils, without eyes, without right hand,

without genital member. If thou hast ever seen anyone live without all

these members, believe not this man to be

dead: for

in the evening I could in no way rest, until they

who had perpetrated these things upon him, thus made me

secure; so far that there is nothing further whereof my

mind can now doubt. But do thou return to thine own,

declaring these things to them: and render them secure and glad.

And after these things we were parted from one another; and,

until he had entered the church, I feigned to return:

but afterward, unwilling to trust the words of the perfidious man,

I went back to the journey which I had left. But when

I entered the aforesaid village, beside

the way I found a church, dedicated in honor of S. Peter,

to which then a multitude of Clergy and Laity

was going out in procession. He hears the same from two godly women, There indeed

apart I found two women, conferring about the things which

had happened, and weeping. Approaching whom,

I inquired what ailed them, and why

they wept. Of whom one said: truly thou art of that order,

which, when it ought by its good words and deeds

to raise all to heaven, on the contrary by evil examples

casts all down into hell. For in this

place, by the contriving of thy perverse order, in these

days so great a crime has been perpetrated, that

for this we anxiously await that the omnipotent God may plunge [all] into the abyss:

and thou sayest; Why

do we weep? Seeing therefore the faith of the women; to them,

that I was a disciple of him for whom they wept, I declared:

and asked them whether the things were true which I had heard from the aforesaid

man. They at once, become exceedingly

agreeable to me, testify that all things are true, except

this, that of his death they were still uncertain.

And so they show me the way leading toward the aforesaid

solitude, in vain he attempts to approach the place of the slaying: and earnestly beg

that, returning, I would make them informed, whence there yet

remained doubt in them. But hindered by huge

obstacles of rocks, going by land I was not able

to approach thither; and one who would dare to convey

me thither by boat I could not find; and therefore,

beyond what has been said, I was not able then fully to know

concerning him.

[70] Then he learns Moreover, according to what I afterward diligently

searched out, in what manner and with what words he departed from this life,

I believe it will be pleasing to those who love God,

if I declare it briefly. From the place

therefore where he was taken, he chanted Psalmody.

For at Stationa, by the soldiers, as has been said,

he was separated, and delivered to five ferocious servants.

Who, as they led him to death,

addressed him saying: Arialdus, why dost thou not bethink thyself,

to deny what thou hast hitherto said; and confess

our Lord to be the true Pontiff?

For if thou shouldst do this; perhaps thou mightest yet

live. But he: Far be it, said he, that the crown,

which by speaking truth I acquired in my life, that, led into the solitude, in

the end I should lose by lying. For whether ye now

lead me to death, I know not: but if ye do; know,

that my death will greatly harm your

Lord, not only in the life to come, but also in

the present. And they: Seest thou, said they, that great

mountain? If it were indeed of gold, and

thine, and thou shouldst give it all; thou wouldst in no way live longer.

But he, hearing these things, raised himself up, and the Hymn

of the holy Apostles Peter and Paul with loud

voice began to chant: which finished, they came to the solitude

to which they were tending. by those doubting whether they should kill him, Whom, lifting

from the boat, they placed bound to sit

upon a certain rock. Then, withdrawn a little

apart, they began to say these things to one another:

What shall we do? If we only kill the

man, our souls will be able to obtain no further

remedy; and if we do not do this, nonetheless

we shall die. For while they hesitated in these things, they beheld

men. And they say to one another: Let us

await these: these perhaps are bearers of good tidings.

[71] But the aforesaid Niece of the wicked Guido, who

was thereafter called Jezebel, and Herodias, l

after she had directed five servants to slay the servant of God;

two Clerics, and by two wicked Clerics secretly sent whom she had known to be especially

gaping after his death, having called them to herself,

thus addressed: Taking up your swords, pursue

swiftly your enemy; lest perchance he seduce

the rest, and live longer. These now were they

who then came with the boat. Who, when they had come to the rest:

going out from the boat they say: Where is

Arialdus? who answered saying; found to be still alive, He is dead.

But they: It is commanded us, said they, to see

him, whether alive or dead. And looking,

they saw him afar off bound, sitting

upon the rock. Upon whom they rush so eagerly, as

the cubs of lions, famished, upon their prey. With swords therefore drawn,

the one of them seizes one ear, the other

the other, saying: Say, gallows-bird,

whether our Lord is the true Archbishop

because the work of an Archbishop is in him neither now, since he would not confess Guido to be true Archbishop, nor

ever was. Then the cruel men cut off both

his ears. But he, with eyes lifted up to heaven,

said: I give thee thanks, O Christ, who hast this day

deigned to number me among thy Martyrs.

Then he is asked again, whether Guido were the true

Archbishop. Who, holding his accustomed constancy

of mind, said: He is not. Wherefore his nose

was straightway cut off together with his upper lip:

then both eyes were dug out. Afterward

indeed they cut off his right hand, saying; variously mutilated he expired.

This is the hand that made the Epistles, sent to Rome.

Thereupon they cut off by the root the genital

member, saying; A preacher of chastity thou hast hitherto

been, henceforth thou too shalt be chaste. Afterward

they draw out his tongue from beneath the n throat, saying;

Now let her be silent, who troubled the households of the Clergy

and dispersed them. And thus that holy soul was loosed

from the flesh: but the body there in some fashion was

delivered to the earth.

NOTES OF D. P.

f Namely 23 June.

the Ticinus forms, issuing forth from the Alps, taking its beginning around the town of S. Aurigius;

where, beginning to grow stagnant and to spread itself, for almost 50 miles

it is drawn down as far as Sextum, and again is confined within its banks; and Sextum itself is distant from Milan 26 m.p.

at her command straightway and remembering the grief of her uncle,

was led most secretly into a certain island near the Greater Lake.

the island of S. Victor, almost in the midst of the lake, in which there was formerly the church of S.

Victor, parochial of the Iselle, lying nearer the bank, which

was almost always vacant of inhabitants, and he thinks this same island is indicated in the Acts of SS. Julius

and Julianus, num. 7, rather than the other of the Iselle, inhabited by many fishermen dwellers; and rejected by S. Julius, lest he should be willing to die and be buried there, where

the wolf and the fox will take the swine and the cock for their prey; because, what was to befall in

that same island in time to come, he had known in the present, which the aforesaid Carolus interprets, I know not how, of the crime

to be perpetrated against S. Arialdus.

whether he held Guido to be Archbishop, whom the Roman Church had confirmed with the Pallium and

the Cardinals; answering he said: As long as I shall

bear my tongue in my mouth, and my soul shall be unharmed, and my mind serene, I will not hold

him for Archbishop, nor will I have him.

CHAPTER VIII.

The conveyance to Milan of the body, incorrupt for ten months.

[72] The corpse, on account of a light seen above it by night, variously moved, At length, after these things, there

began to appear there bright lights by night to the fishermen:

which when the impious Jezebel heard, straightway

she ordered him to be transferred by night into another island a.

But when the same light likewise appeared there frequently,

she caused him to be carried away into a third place b.

Seeing therefore that she could not hide the holy

body, neither under the earth nor above

the earth, because everywhere an extraordinary light accompanied it;

being greatly enraged she caused huge rocks to be bound around

it, and to be sunk into the deep of the Lake. Nevertheless

there, when he is plunged with rocks into the lake: where it is cast, so great is the depth of the water

(as I have learned from the men of that place) that scarcely

with a rope of a hundred cubits can anyone reach the bottom:

for the same Lake on account of its greatness

is called Greater, and extends in length more than fifty

miles. In which there are without doubt fishes so

innumerable and so monstrous,

that in three months they would easily devour as many

flocks as there are in that same parish. But because

all these things had been done secretly; concerning him there was everywhere no small

hesitation and dispute. Some

said that he was dead: others, that he was secretly held in chains.

In love of whom all the people then

were so kindled, that all bound themselves under

oath, that they would either have him

alive or dead, or for

his sake contend even unto death. But God Omnipotent,

whose cause he himself had disclosed, neither

suffered him to be defiled by a fish, nor secretly to remain in the deep

lake.

[73] The same, after ten months, found whole, For when ten months had passed, a certain

faithful man, by name Algisius, began anxiously to run

through the city, saying: Lately on the day

of the finding c of the holy Cross, by reason of my business

I was passing beside the shore of the Greater Lake. And behold an eagle

was flying over those same shores, driving away the other

birds. Which when the shepherds saw, who

were pasturing their flocks there, they began to run thither

in haste; with whom I also ran. And behold

the most blessed Arialdus, cast forth from the water, lay there

whole, except for eight members, which had been cut off from him with

iron, marvelously white. Whom

I, seeing, straightway recognized excellently; and to all who

were present I said tearfully: See, said I,

that this one be kept safe; for this is B. Arialdus,

whom the whole sorrowing People seeks.

For while we lingered there a little, suddenly

servants were sent from the citadel d of Arona, who drove us thence;

and into a certain pit which was there, and carried away into the citadel,

they gently buried him. When I, who wrote these things,

had heard this; taking a companion, I went thither

in haste. And finding the shepherds, whether

the things were true which I had heard, diligently and cautiously

I inquired. Who, answering, asserted

that all things were without doubt true. And I: If they are true,

said I, where then is he? But they: Behold, said they,

the place, where, in our sight, he was placed in the evening:

but returning in the morning, the place indeed we found;

but of him nothing. This only do we think,

that by night he was carried up into the citadel.

[74] Having heard these things, returning swiftly, to Herlembaldus,

all I narrated. and variously deformed, Who, having hastily

called together all the citizens, now in the longing for the Martyr,

whom they had heard to be discovered, vehemently gaping;

chose men from among them, and to seek the holy

body directed them. Who after two days

returning, professed that the enemies of truth had said:

We are rather prepared to die, than to render the body

which you seek. But this they said for this reason, because

they had attempted to destroy the same. For on the night when

they had borne it to themselves, beholding its wholeness

and beauty, they said to one another: If this one

shall be sought, and beheld by all the people so

comely; he indeed will ever be in praise, but we

in reproach. Wherefore let us shave the skin with the hair

from his head; let us tear with iron

claws the whitening skin of his body;

let us cut off both feet, and at last in a furnace

exceedingly glowing let us burn him; so that,

if it be sent to see him, horrid and

unknown he may rather be rejected than sought.

[75] But, although they had completed all these diabolical contrivances

upon him, those who would seek him again gather in great number; into worse disgrace than

they had thought they fell: because it was not sent

to see, but to ask for him. For when the messengers were heard,

with little bells and trumpets sounding more

sharply, all the city came together in one.

Then said Herlembaldus: Since the enemies

of God and of us will not freely render the holy body;

it is fitting that it be violently taken from them by us.

But because the matter which we pursue is believed

and said to be God's; I will that

we go thither justly and with his

honor. For let us not go with plunder

and the loss of innocent poor men;

but let us carry with us, whereon we ought to live.

Let messengers therefore run about everywhere

swiftly, who shall exhort all fit for war to come hither with arms,

and the country-folk with wagons,

that those may fight with us, and these may carry our

arms and provisions. There were gathered together therefore

after a little such great carts, and having set out thither in excellent order, that for nearly seven

miles scarcely could the throng on foot or on horseback proceed by the public and common

way. There flowed together moreover from every side, like the sand

of the sea, an innumerable multitude, bearing arms and

provisions upon the backs of servants or of beasts of burden.

And thus proceeding, at length on the second day toward

evening we found a meadow, distant about four

miles e from the place from which we were proceeding, well watered

and ample. And there, because it was fit for this,

we pitched our camp.

[76] Hence Herlembaldus, a prudent man, again

delegated, f and gently sought the holy body.

The enemies therefore, terrified by the dreadful sound of the roaring

multitude coming upon them, they receive the body from the terrified men; dared not further forbid what

was asked. And behold, when the next day

dawned, a joyful voice resounded through the camp, saying:

On the shore indeed of the Ticinus the body of B. Arialdus

has been placed in a boat. Hearing these things, in rivalry

all hastened their running: for he was held the

more blessed who was the readier to run.

glory and praise we began to return, that I could in no way

express them; and with godly pomp even if I had a voice and tongue

of iron. For from the Castles, in which

they had shut themselves up for fear of the citizens, there went out infinite

multitudes of old men, young men, and women,

bearing Crosses and tapers, and pails full of water

(that they might give drink to the parched): and each one,

as best he could, with lofty voice rendered immense thanks

to God. The little bells indeed resounded

on every side: very many also climbed

trees, that they might at least be able to see him.

[77] But when we drew near to Milan, we found almost the whole

city coming to meet us: matrons, noble

and ignoble, bearing innumerable tapers;

infants and old men, and all giving praise

to God: they bear him into S. Ambrose's; even those whom in his life he had as rivals,

namely the Clergy, we found ready, not

singing the Office of the Dead, but (as was fitting)

of Martyrs. And thus on the holy day h of the Lord's Ascension

we placed him in the midst of the church of S. Ambrose. which Herlembaldus persuading should be kept until Pentecost

Then noble Herlembaldus, advancing into a lofty

place, spoke these things to all who heard:

Ye see, said he, Most Beloved, how great

is the worth of the faith which among us for ten years B. Arialdus

taught. Surely, as ye see, that very faith kept him

dead and unharmed in the deep of the Lake,

among innumerable and monstrous fishes, for ten

months. Now let it preserve him before you for

these ten summer days, namely until

the holy day of Pentecost; that both

from afar and near, of each sex and of diverse age,

people may be able to come hither, and clearly contemplate our faith,

and the impiety of our rivals.

The demons then cried out to him, in our hearing,

the demons threaten the like: saying; Why dost thou bark against us?

Thou canst not bark so much, but that we will cause thee

to be slain; as we did thy comrade:

and that fat and wicked Bishops, Abbots, and

Presbyters may not be ours.

[78] In these days indeed there came thither from every side

to the holy body, to whom by day it was lawful to gaze

upon him: but by night there came a very great multitude

of Clergy and Monks,

and led those vigils watchful with psalm-singing. But on one

of these nights, fearing greatly, lest perchance to

the reproach of Christ and of his servants, there remaining long

through the summer season, it should grow foul; taking

him I approached; and finding the opening, which his

brother had made for him beneath the armpit, that he might know

how his inward parts were, within I looked;

and behold his entrails were white as snow;

but the liver had the color of bronze. Which when

with two fingers thrust in I had touched and rubbed,

and withdrawing them had applied them to my nostrils; he finds it whole and wondrously sweet-smelling. I bear witness

to the Truth, which is God, that I perceived so great and such

as great as I do not remember ever to have perceived

elsewhere. And as my conscience then bore witness,

and now bears witness; if those same fingers had had the sharpness

of a twice-whetted sword, my nostrils without any wound

would in no way have escaped: because the sweetness of the odor was

so delightful, that the nostrils were stronger to draw the

fragrant fingers within themselves, than the strength of the arm

to draw them back: for very many days,

that I might long delight in so great an odor, I kept them

from all liquid.

[79] There was gathered together therefore again, on the holy day

of Pentecost, so great a multitude of men and women

of diverse age from near and far,

that even old men said they had never seen

so great a one: and thus with great glory and ineffable

praise, he was borne to the monastery of S.

Celsus. There into a place marvelously fit, he was

delivered to burial: since on one side it has a church,

in which the venerable body of S. Celsus is now

adored; but on the other a church i, where

once (as is reported) the holy Nazarius long lay hidden.

Thenceforth indeed there he is

adored and venerated by many of the Faithful;

but by the unbelieving, neither Christ the Lord

of all, nor Arialdus his servant.

[80] For ten years therefore the blessed Levite and Martyr

Arialdus passed, He notes the mystery of the number ten in him manfully contending for the Law of Christ:

ten members thereafter, by the hands

of the wicked, he offered; eight, when he was slain;

ten months indeed he lay unharmed in the deep of the Lake:

and the Lake cast him forth ten miles

nearer to us, than it had received him.

For ten summer days also Christ preserved him in the church

of S. Ambrose, all beholding:

and to him thereafter, in the tenth k year, He joined Herlembaldus

his faithful comrade (as I truly

believe) in the kingdom of heaven, namely slain

by the hands of the same wicked men. In which

tenth year these things were written, to the praise of Christ

and of His servant Arialdus. and that he suffered in the year 1066. He suffered therefore, the blessed

Levite and Martyr of Christ Arialdus, on the fifth l Kalends

of July, in the year from the Incarnation of the Lord one thousand

sixty-six, Pope Alexander the

Second presiding over the Apostolic See, our Lord

Jesus Christ reigning with the Father and the Holy

Spirit, through all ages of ages. Amen.

NOTES OF D. P.

Nay, on another day, the same Oliva commanding, lest he should be

found by his own people even when dead, and she herself most harshly besieged by Herlembaldus, in the citadel

of Trevali (commonly "di Val travaglia," says Puricellus),

in the storehouse of S. Ambrose, they most cautiously buried the dead man. But when

some days had passed, the stench of his corpse occupied the whole castle, so that

all, fleeing, were nauseated. Which last thing, if it is not feigned;

ought not to be imputed to the corpse, but to another and higher cause,

in detestation of the deed: for the corpse itself, even after ten months,

was found most sweet-smelling, as will soon be said.

all the people favored Guido, then present at Milan: but after he had departed,

he set about to take vengeance. But this is a calumny; for

it was enough for him to have recovered Arialdus's body; and by it the people were moved by miracles.

about the boat: but it may be that the body, conveyed by boat as far as the throat of the lake,

was cast onto the bank by those to whom it had been committed;

they not daring to wait for anyone to whom they might hand it over.

CHAPTER IX.

Appendix of the letters of the Author to Syrus, the earlier writer; and of his to the Author, with certain miracles.

[81] To Syrus, the venerable and faithful Priest, Andreas.

When I once read those things which, with your comrade

Herimbartus a, you wrote about the venerable Arialdus;

I found that you had passed over many things, The Author sends to Syrus the things he has written, to be approved: which ought to be told.

Whence it came to pass, that, at the bidding of Rodulphus

the Father b of blessed memory, whose soul now rejoices

with Christ, I have endeavored to set forth many things both of those things which you omitted,

and of those which you told: which,

sending to thee, I beseech for charity's sake, that thou diligently

inspect; and, if they are true, bear witness.

For as I had him as my instructor to do these things,

so I wish to have thee as the asserter that they are true;

that, if rightly, for the rude speech

of him of rottenness and worms who composed it,

it be despised; for the reverence of the two holy

Priests, the one commanding, the other asserting,

it may be received. For thou for so long a time hast deserved

to be his familiar brother c; so that almost whatever

I shall have said about him, thou didst behold with thine own eyes:

nay, because thou art a Priest, thou canst not lie: and therefore

worthily and justly I chose thee to be witness of this matter.

[82] Syrus the Presbyter, to Andreas the servant of Christ.

I marvel, Dearest, that thou askest concerning those matters

one witness, he marvels why Syrus asks him to be witness, which not only

many thousands of the Faithful can testify, but even of the unbelieving. And

if no other survived, who of these matters could be

as to say that thou hadst written falsehoods? If he knew

that thou hadst therefore left the world, that thou mightest not only be free from

lying words, but even from idle ones:

especially since thou didst not seek civil and dissolute monasteries,

but the famous and renowned

monastery of Vallombrosa, distant a journey of five days from thy

native soil. he himself the most certain witness Moreover, of his death, secretly accomplished,

who is more certain than thou, who for this didst give thyself

three times to the peril of death? For once somehow

caught thou didst escape; but another time, because it was said

that in the impregnable citadel of Travalia d he was secretly

held; inflamed with desire of him, having accomplished a long journey,

having crossed many mountains, before

its gates thou didst present thyself. Into which, because thou didst dare to

look; thou, when it was known who thou wert, and therefore

taken, and led down into its highest tower; and twice caught while reconnoitering,

through an opening with ropes thou wert let down into its very

depth, which seemed rather to be

was filth, the pillow a rock. Nor

was there a place where the digestion might be hidden, nor a roof above

from which the rain might be driven. with peril of life: There indeed,

from too great horror, thy face and stomach so

languished and grew faint, that thou couldst by no means

taste the food let down to thee by the ropes: and therefore at

midnight they drew thee up, and thus half-alive they dismissed thee.

But another time thou didst cross the Lake; again

known and taken; until thou didst ransom thyself with a price, thou couldst

in no way escape. Since these things are so,

who will be so cruel and hard, as to be

incredulous of thy words?

[83] likewise why he omitted more; Nevertheless, although I greatly rejoice over

all things which thou hast said, because they are true and useful

for edification; yet I greatly grieve, because thou hast omitted

the chief things, and best known to thee; and why thou hast done this,

I so marvel, that I wish to set forth some little of these things before

thee, and to learn why thou hast left them out. For before

he had entered Milan to preach,

publicly to the people of Varese he called together a multitude

of Clergy; and to them, under what errors

they were, he indicated; and that they should withdraw from them,

kindly he admonished. and especially concerning his dealings with the suburban Clergy, Who despised his words,

saying: Thou speakest these things to us, because

thou knowest us unlearned: but, if thou wishest to be held a credible

Doctor; go, and in the city be not afraid

to speak these things. But if thou shalt dare to do this; the things thou sayest,

thou shalt prove worthy of belief. And then, entering the city,

he addressed the people, as thou hast said.

In the very beginning also of his preaching, so long,

with some of the Faithful, through the venerable

places, begging the suffrages of the Saints, he went with bare

feet, until they so swelled, that

he could in no way stand upon them.

[84] Two then most wise Clerics, having heard

his fame, came to him from distant regions; by two pilgrim Clerics,

that they might know how he excelled in knowledge.

Of whom one offered himself to him in disputation,

and from morning until almost the ninth hour,

the other being wholly silent, somehow withstood; and then

he was so vanquished, that he could neither object anything insoluble,

nor resolve the objections. But the other, because

he found him exceedingly learned, on the same day he could not vanquish;

but on the next he laid him low. Whom, although

vanquished; because he found them very learned, he greatly

loved; and to them kindly he showed all humanity,

and thus at last permitted them to depart. and by him whom the Archbishop had sent for the sake of disputing. It happened also,

that once he was passing through a certain street, situated next to

the Pontifical house: and some

men, whom he found there, he began to admonish. For there were

then Guido and the Ordinaries, and many other

Clerics, gathered together likewise in that same house. Which

when they had heard; they chose the wiser than all,

and to him directed him, that he might resist him;

and say that the things he said were vain. For

in a few words he was straightway so confounded, that

he turned back swiftly and shamefully. Whom when his own

asked, what he had done; he said: Know, either

that he is not a man, or that there is another who

speaks from his mouth. All these things, although thou wert

not present, e from the relation of Bonvicinus thou hast fully learned.

[85] That most famous zeal moreover, with which

he drove a certain heretic from the altar, [Likewise concerning his zeal against one who sacrilegiously dared to approach the altar,] why didst thou not

tell? Didst thou perhaps fear, lest some be scandalized at it?

Know, Dearest, that the words and deeds

of Arialdus, nay also of Christ, to the unbelieving and

perverse are full of scandals, but to the godly they are kindlers

of ardor and of light. Let us therefore lay these things open to these;

but of those let us hear the Savior say; Let them alone,

said he; for they are blind, and leaders of the blind. Matt. 15. 14

When therefore Arialdus the servant of Christ was passing through the greater church

with the Brethren; he heard, that

in that same hour a certain adulterer and simoniac had approached

to a certain altar of that basilica, that he might

pretend there to sing Mass: Let us go, said he,

thither. To whom when he had come, whence he drew him away; he said: Since

thou art such, to whom the doors of the church ought least to lie open;

why dost thou presume, polluted, to touch

the holy altar; and to perform those Mysteries, which only

to the harmless and chaste are committed, feigning thyself to do?

Take thyself hence as quickly as may be, foul one. Who

when he removed himself not thence; the man of God put his hand to

the Chasuble, and drew it from his back,

and drove him from the altar: for there were then in

the circuit of that same church, for the sake of trafficking,

both city men and suburban men alike gathered together.

Who went out, and through the market made complaint.

The people therefore being stirred up, and their business abandoned,

and clubs raised, they rush in through the doors;

that they may seek him, and the people thus roused, and slay him. But he, knowing

what things were to come, had not fled; but had

ascended a step, and there awaited the People. Seeing

therefore him standing on the step, and with sacred hand

beckoning, all laid down their clubs, and prepared themselves

to hear, leaning upon them. When at length

honey-sweet, that the hearts which had been

stirred and troubled by the words of the false Priest,

the adversary working and instigating; he appeased with effective speech. were calmed

and sweetened by the words of the true servant of Christ,

the Holy Spirit working and breathing: and the mouths

which entering had madly proclaimed, Let him die,

let him die; going out said in prayer, May

Christ make thee to live for many seasons, who hath deigned to direct thee to this

place for our salvation.

[86] Who also of the Laity, having his kinswoman

in wedlock, Concerning the prudence with which he received those fleeing to him; dared to enter the church,

in which Arialdus, the servant of Christ, abode?

for such persons he drove from it for this cause: so that

not only to have done, but even to have intended it, is

fleeing the fellowship of Simoniac

Abbots and false Brethren,

he kindly received: but did any one of them in his presence dare to be idle?

so that he should either not read, or not pray, or do

something not: for if at times they were idle in his

absence; so fearfully, perceiving him coming,

they ran back to the aforesaid works; just as

boys in the schools, being idle, are wont to run back to their lesson,

perceiving the master coming.

Who also, while he preached, in that same place

dared to mutter? for whatever person it might

be, straightway he heard; Either thou shalt be silent, or I:

for it is written: Matt. 7. 6. Do not cast your pearls

before swine. and concerning his gentleness toward the penitent: But although he was so severe

against transgressors; who was gentler in receiving

the penitent? For when men who were called

Presbyters were caught in adultery,

and from the face of the pursuing People no safe

place lay open to them elsewhere; to him they fled.

Whom if he discerned to have purely confessed; straightway

he made them sharers in all things in all places whatsoever, except the Office of the Altar;

nor thereafter did anyone appear, and concerning his weekly Confession. who would presume to say anything

against them. But on the day of Parasceve, in a closed

chamber, naked he confessed before the other

Brethren, whatever he had transgressed from the cradle; and

for each fault he caused himself to be most sharply scourged.

For no one was compelled to do this unwilling;

but it was permitted, if anyone wished to do this

of his own accord. These things, because they are known to thee, and useful

for edification; why hast thou omitted them, I beseech, be not silent,

but disclose them to me greatly wondering at this.

[87] Andreas to Syrus. Thou supposest, Venerable Syrus;

thou supposest, that I have told Andreas answers that he has omitted even far more: whatever it has befallen me to know about

B. Arialdus? Hear yet, what three things I have passed over;

that from these thou mayest understand, that I have evidently known many other things

about him, and have knowingly omitted them. For he had gone

once, invited, to the church of the City of Como,

that he might pacify the dissenting Clergy

of that city: it was then indeed the season of Lent.

And when we had assembled at one altar,

that we might perform the evening Office; for instance concerning the supplied lapse of memory at Vespers

one thing (I do not now recall whether it was

of the Antiphons or Responsories) so slipped

from the memory of all, that it could in no way be found.

A wholesome counsel therefore being found, the saving sign

he impressed upon his forehead, prostrated himself beside the altar,

asked the lost thing from the Lord: which he so

straightway found, as if in the place where he placed the hidden thing,

that which was sought were held written.

[88] Another sign also was wrought, when him,

cast forth from the water of the Lake, we were leading to the city.

For there was in a certain village a certain rustic, for

many seasons enfeebled by the disease of paralysis; a paralytic being cured, who

when he had heard, that the Martyr of Christ was being led along the

way; having firm faith, into that same

way he caused himself to be carried, and there to be set down. As the throng

therefore passed, which preceded the bier, the sick man

awaited the Martyr. To whom when they had come,

who carried him; being earnestly entreated by the same sick man,

they halted, and before him

set him down. And (I know not whether from the sight alone

or from the touch) he was so straightway restored to health, that he, who

scarcely could be borne by the hands of others, immediately walked firmly upon his own

soles. For I then was present

among the following throng: but when I had heard

this, I strongly quickened my step, that coming

before the bier I might behold the man walking firmly,

and praising God.

[89] But the third miracle which I narrate, I myself

did not indeed see, but, a blasphemer being punished. from a certain very faithful person

narrating it, I learned. There were some men, gathered together at the

Ticinese gate: they began therefore

to hold conversation, both about Arialdus the servant of Christ,

and about those who adored his venerable

sepulcher. Then one, breathed upon by a proud and malignant

spirit, uttered such an execrable

word: Greater, said he, is my desire

to make water upon him, than to adore him. Whom

so fierce a pain of the inward bowels straightway seized,

that neither to rest, nor to make water was permitted him;

until, exceeding pain compelling, and likewise

the exhortation of the men counseling, he offered a gift

at the sepulcher of B. Arialdus, and there adored:

and thus, humbled, he attained the former soundness,

which, proud, he had justly lost. But if

I wished to write all the good things which I know of him,

the day and the paper would fail sooner than the discourse.

But because so many things have been written about him, in which it can sufficiently

be discerned, who or whence he was, and what he taught,

and what he suffered for Christ; let us set

to whom be honor and glory, world without end. Amen.

NOTES OF D. P.

ANALECTA CONCERNING S. HERLEMBALDUS

From the ancient Chronologists in Puricellus.

Arialdus, Deacon, Martyr, of Milan in Insubria (S.)

Herlembaldus, Soldier, Martyr, of Milan in Insubria (S.)

FROM VARIOUS SOURCES, D. P.

CHAPTER I.

The peace, established with difficulty, Guido disturbs, Gothofredus the simoniac being substituted in his place; against

this man Herlembaldus leads forth the Milanese.

[1] Andreas here ceasing, Landulfus the Younger adds yet one thing; Of Arialdus's

death, he says, Pope Alexander grieved: whence in the following year,

namely the one thousand sixty-seventh, Alexander II, returning from the Synod of Mantua when

the same Pope was going to the Synod, which he celebrated at Mantua,

he came to Milan: and made many statutes

concerning the state of the Milanese People and Clergy,

and noted the blessed Arialdus in the catalog of the holy Martyrs.

Which words also, transcribed from the autograph,

Joannes Mabillon judged worthy of the first tome

of his Analecta. Of the Synod of that year, a witness

is held to be Sigebert of Gembloux, not fully fifty

years after, when he says, two contending at Rome about the Papacy

(for Cadolus, Bishop of Parma,

submitted by King Henry, at the request of the Romans,

against Alexander, enthroned in the year 1061

on 30 September, not many months after, namely

on 14 April, had in vain attempted to occupy the See;

and, though condemned by various Synods, kept conducting himself

as Pontiff)—two therefore contending,

Archbishop of Cologne, Alexander, purging himself

by oath concerning Simony, in the Apostolic See

is subrogated, that is confirmed, or declared

to be subrogated by right: but Cadolus, as a Simoniac,

is repudiated. The same year of that Synod

Franciscus Maria Florentinius confirms, among the Memoirs

of the Countess Matilda, page 88, from the Epistle of Alexander himself

to Gervasius of Reims, affirming,

that Cadolus oppressed the Roman church for five years,

now by crafty evasion, now by hostile

invasion: so that Ptolemy of Lucca is altogether to be corrected, two hundred years later than Sigebert, and the Bishops of Lombardy being reconciled;

and relating the matter as done two years later; nor is

Baronius to be approved, when he establishes it as done three years earlier.

Yet meanwhile from Ptolemy we learn, that the aforesaid Council

Alexander celebrated in the presence of

the Emperor, namely by the labor of S. Anno already reconciled,

and brought back all the schismatic Bishops with Cadolus

to the bosom of the Church, and reconciled them to himself,

and the whole people favoring him;

and he drew out a delay through the whole space of that year,

for the greater firmness of the peace and unity.

[2] These things being so, it would be no wonder, if

Alexander, returning from Mantua, tarried at Milan

oracle perhaps of the living voice, approved the veneration

which was rendered to B. Arialdus by the faithful, as to

devoted to Arialdus: although, even before

the Council, either there or elsewhere he had received into grace the Archbishop

Guido. For this man, even as

in the former judgment before Peter Damian, that he is, in the manner of profession,

to be borne to the Legates, being admonished, not only

acquiesced in sitting to the left of Peter the Cardinal, Alexander,

then Anselm of Lucca, obtaining the right hand; but

unbidden eagerly offered also, that, if Peter commanded,

upon the footstool, which was under his feet, without

controversy he would sit, and with like

readiness admitted, signed, and swore to fulfill whatsoever the same

Legate then ordained, the question concerning the guilty being passed over: just as S. Peter Damian himself

at length relates: so the same Guido now with no less

readiness of professing or feigning penitence and obedience,

could seem to have deserved from the Pontiff,

most desirous of peace, indulgence; so that, absolved from the bond

of excommunication, he was present at the Mantuan

Assembly, and held his rank there. But

as concerns the statutes, which Landulfus says Alexander made at Milan;

I think they are no other

than those which his Legates, sent after the Synod to order matters,

composed, and which the Pontiff afterward coming over

could have confirmed, no judgment being instituted concerning Arialdus's

cause, and concerning the authors of the slaying; lest

the peace, newly grown together, be dissolved.

[3] In what manner it was then to some extent composed,

briefly in Puricellus, page 248, the Historiographer

Arnulf relates, by Legates he then composes the peace, in these words: Meanwhile there was

no rest of the robbers in plundering the substance

of the Clergy. Thus that malevolent man interprets the zeal

of Herlembaldus in pursuing the guilty of the slaying according to his office of Defender,

and in exacting from the Clergy, which they had sworn to S. Peter Damian they would observe, either

continence, or cessation from the ministries, which only by

the unpolluted are to be handled. For the quieting of which strife

at that time (Alexander being still present and ordaining in Lombardy)

Arnulf says, that Maynardus

Bishop of Silva Candida and Minutius

the Cardinal Bishop (he names himself by subscribing as Joannes Cardinal

Presbyter) came as Roman

Legates to Milan. Who, while by the Apostolic

precept of Alexander they preached peace as glad tidings

to all, with sufficient deliberation provided to compose a treaty concerning the slaying

of Arialdus: then, judging between the Clergy

and the People, by an elegant writing they established, a wholesome decree being established,

what ought to be done thereafter. In this they

say: Because, by our Confrere, the Lord Peter

Bishop of Ostia, a man of reverend sanctity,

certain things were formerly corrected in this city;

there is no need to repeat them, or the past disputes, known to all;

but to set forth in letters, for the memory of those to come,

those things which are now established by us as

canonical discipline. and its execution being committed to the reconciled Archbishop. Of Guido also, as a true

Archbishop, and so as reconciled, they speak

honorably, when in article 15 it is commanded that whatever Layman,

the Clergy of his power, whom he shall know to retain a woman

or by chance to have fallen into the crime of fornication,

shall make known to the Archbishop and to the Ordinaries of the Church,

to whom that care shall have been committed: but

if the Archbishop or his Ordinaries, after they

have heard, shall neglect this; that same Layman shall permit them neither to perform office,

nor to hold a benefice from any of them;

until he abandons his fault, and worthily

makes satisfaction to the Lord through penance. And again

at num. 18, the Prelate is commanded, who now is, or whosoever

hereafter shall be, once or twice to make the circuit through all

the parishes. The whole statute can be read in Baronius,

or from him in the books of the Councils; where it

will be found, made in the year from the Incarnation of

our Lord Jesus Christ 1067, but in the Pontificate of the Lord

Alexander II, Pope, the 6th, Indiction 5, on the 1st

day of the month of August.

[4] Yet not content with these things Herlembaldus

(says the aforesaid Arnulf in Puricellus, page 257)

as being now taught by experience, Herlembaldus, returning from Rome, how little or

nothing was to be trusted to Guido's penitence, whether feigned

or inconstant; but going to Rome (in the year, if

I err not, 1068) entered upon a new counsel with the Romans.

For it had been an old condition of the Italian Kingdom,

persevering even to this day (that is, the year

1077) that, the Presidents of the Churches dying,

the Emperor or King should provide Italian successors,

being fittingly invited by the Clergy and People.

This the Romans deny to be Canonical; but more insistently

the Archdeacon Hildebrand: who, when,

the old being abolished, he attempted to introduce a new Constitution

(more truly he would have said, with the purpose of abolishing secular investiture, the surreptitious being abolished, to bring back

the old), openly declared that the

Milanese dissension could in no wise be quieted, except by having a Canonical

Pastor, for the electing of whom he said

the Roman consent would be necessary. Instructed with these

assertions, Herlembaldus, coming to Milan,

hastily carries out what he had heard.

First therefore secretly he convenes a few of his friends: from

whom when he exacted a promise of concealing the things entrusted,

he cautiously introduced by oath the cause of the future electing

of a Pastor, after the decease of the present one: then laboring day

and night, he rendered all Laymen and Clerics liable to the same

oath. he begins to treat of this matter. Meanwhile however

from persecuting Prelate Guido he did not cease,

and all the kindred of his consanguinity. Thus that man, against

Herlembaldus enviously and calumniously, but

yet to be described, that the substance of the history may be had,

easily to be separated by the judgment of the discerning Reader from the dross of his too partial

affection toward the jurisdiction of the Roman Church.

So therefore he proceeds.

[5] Guido perceiving this, But the Archbishop, since he could not endure so many

impending pressures, ripe for eternity,

and by long languor dissolved in all his members;

judged it would be fitting, that what

he (Herlembaldus) had foreseen ought to be done, he himself

also should anticipate by doing; namely that the dignity

of his own he should grant to another while he yet lived. About

the same time there had been a certain Ordinary Subdeacon

of the Church, by name Gothofredus, that man's

sole confidant above all others: who, from the time he had penetrated

his Lord's mind, in every way strove

to transfer the honor to himself. he resigns the Archbishopric to the Emperor, A secret

agreement therefore being made with him, the Prelate, the Sacraments

of the common pact being given on either side, laid down the dignity

while absent, the Staff with the Ring being directed to Caesar

by legates. But Gothofredus,

since he had already long before by much labor conciliated the King's

affection, yet by a recent pact from the same Augustus

rejoicing obtained the Prelacy. Nevertheless

according to the truth of Scripture, Laughter was mingled with

grief, and mourning took possession of the end of joy.

For rejected by the citizens, in favor of Gothofredus, in no places of the Bishopric

is he received even for lodging, having become

hateful even to the very husbandmen. This man the Roman

Lords with the Apostolic Lord straightway condemn by Canonical

right, sending the letters of their judgment

to the Milanese concerning him. If letters of this kind survived,

we should more certainly define the year in which these things were done:

meanwhile we seem likely not much to err, if we say these things were done in the year

70 of the current century: Arnulf moreover proceeds in

Puricellus, page 259 and following.

[6] By which confidence elated, Herlembaldus

rises up more keenly, not only against him (Gothofredus) but

even against all his fautors, He prevents the latter from being received, Herlembaldus; demolishing all things with iron and

flames: against whom also through villages

and castles he had exacted the oaths of many.

Whence it comes to pass, that if ever from the goods of the Church

he strives to take anything, by all he is utterly

interdicted; as was done in some cases,

of which to relate one by one would be long,

nay it is superfluous to indicate. Meanwhile Guido

confessed himself deluded by the snares of Gothofredus,

calling him transgressor of the common pact.

Who when he wished to repair the lost honor, he shuts up Guido in a monastery,

joined a covenant of peace with Herlembaldus. O blind mind

of mortals! For coming with that leader to Milan,

he is led not to the city as he wished, but to the monastery of S.

Celsus, become from private more private;

and there committed to keepers, for many

days he lived there, this time more gloriously deluded,

who had deluded many. But Gothofredus, by now

constrained by more obstacles, with some part of his own,

betook himself to his town, which commonly

was called Castellio, in truth an impregnable

stronghold, fortified by walls and by the nature of the place.

[7] Meanwhile he besieges Gothofredus in the year 1071. Bursting forth often from it (Gothofredus), since

beyond measure he gaped after plunder and slaughter; the Milanese,

indignant, propose

straightway to storm that citadel. And without delay, an army being equipped,

and those things prepared which had been necessary for the use of warfare,

all proceed; pitching camp

at the foot of the mountain (for it was distant from the city somewhat more than the twentieth

milestone), soon encircling it on every side,

incessantly assail it: to this they press to gather all the husbandmen of that

region, swearing a long

siege. They set up therefore catapults, and engines of war of every kind;

mantlets also, ballistas, and prepare a thousand snares

of death. But the besieged resisting to their utmost, Meanwhile Milan is consumed by fire on 19 March,

much shedding of blood took place daily, so

that even in the venerable observance of Lent,

there was no abstinence from human slaughter. At this

season therefore, when, the populace being scarce in the city, they enjoyed

their security, a sudden calamity invaded the unforeseeing

city. I shudder to relate. For first

on the first Saturday of Lent (it was in the year 1071

on 19 March, since Easter was then to be celebrated

on 24 April) the city was consumed by a great

conflagration. And when then a vehement whirlwind

of winds blew … O what and what sort of edifices

of houses, and how fair walls were burned!

… but what is worse than every loss,

very many basilicas of the Saints were burned, in the city

and without. … See more distinct things in Puricellus,

in the Ambrosian Monuments, page 461: I

hasten to Herlembaldus.

[8] But when so dire a rumor resounded in the camp,

says Arnulf, very many straightway, the

siege being abandoned, and Gothofredus, having made a sally, go to the slight remains left from the fire,

and to visit their miserable family. But Herlembaldus

with others, part of the camp being retained,

perseveres more obstinately, not ceasing daily to wage war.

But Gothofredus, now besieged three

months, when he saw the slight army of the camp,

secretly to call his own and cautiously enough

procures friends. And when the Paschal feast-days were at hand, assembling

into one, a battle-line being constructed, straightway

upon the camp they rise up, with impetus and no small clamor;

and no less the besieged, the barriers being broken, leap forth

on every side. he escapes the peril, But Herlembaldus, placed in so great

few, according to his strength, to resist, having himself become

standard-bearer: and unless his own and his men's audacity had fought,

that day would have been his last. But seeing

the constancy of the few, many of their own accord withdraw,

leading forth with them from the town Gothofredus.

These the Milanese pursued far, having suddenly

likewise clustered together, both those who had been in the camp,

and those who had remained in the city; nor from pursuing

did they cease for some days and nights,

until they compelled them, placed in the utmost

necessity, again to enter Castellio. After these things

the Milanese, returning to the city, but he is declared never to be received. by oath

determine, that Gothofredus should never be received,

nay, that another from the Catalog of the greater Church

should be commonly elected. For already had departed

from the world that Archbishop Guido, on the

23rd of August, buried in the place which is called

Burgulus commonly (now the city of Alessandria is believed to be founded there)

where, after the burning of the city, having through it

slipped away or having been permitted to depart from the custody of S. Celsus,

in bitterness of soul he closed his last day.

CHAPTER II.

Herlembaldus procures a canonical election, restrains Gothofredus the intruder

and excommunicate: he is aided by Pope Gregory VII through letters.

[9] From that day Herlembaldus presses with every endeavor,

now with the Clergy, now with the

People, acting concerning the electing of a Bishop, a new license having been received from

the Romans, but the old providence of the Kings being

spurned. Herlembaldus, busying himself for a Canonical election, Nevertheless the greater portion of the city,

both of the Clergy and of the wiser People, were intent on the ancient custom

and the Royal honor. But he,

all things and the common oath being neglected,

listened only to the counsel of that Roman Hildebrand.

And so the day was approaching, which

for the doing of this he had provided, namely the holy

solemnity of Theophany. He strives therefore solicitously to call

the present, and the absent [too] Clerics and Laymen,

Abbots and Monks, [not] omitting the throng of countryfolk friendly

to himself. he advances Atho; And when the festal

day was at hand, there was a gathering of many in the winter

church; those however being absent, with whom

he had sworn he would make this election. The

solemnities of the Masses therefore being celebrated, having first harangued

at his pleasure, and commemorating many things about electing

Legate, standing by, he elected Atho, still only

the Clergy and many of the People being unwilling, so that

irritated they returned from the church.

[10] Here Puricellus rightly interposes, page 265, and

with how bitter a spirit, to procure odium for Herlembaldus,

Arnulf wrote these things, he bids us estimate even from

this; that he calls Atho a stripling of tender age.

He may have been young in respect to Gothofredus,

perhaps very advanced in years; not so young, but that he was fit for the Episcopate yet for certain Puricellus holds,

that he had the age required by the sacred Canons,

and so was older than thirty when

he was elected. He is moved to this opinion, considering

the presence of the Apostolic Legate, and the genius of Hildebrand;

who, afterward made Pope Gregory VII, in two

Epistles to the Bishops of Britain refused to ordain

to the Archbishopric of Dol a certain young man, directed from them to him,

of sufficiently illustrious lineage:

To which petition, indeed, he says in one, since

the sacred Canons contradict it, we could in no way

give assent: in the other; unfit by reason of age, Whose

cause, examining it as was fitting, we approved

indeed honest morals, but not yet sufficiently mature or instructed

to bear the Episcopal burden, in

him. But what surer indication of the fitting age in Atho

can be desired, than that the same Gregory,

was unwilling to approve Theodaldus, elected in the year 1075,

because he had Atho with him,

Whom, he says, we know for certain to have been elected in that same Church;

but why he ought to be rejected, we have so far

been able to discover by no reason; who would altogether have been

of an age less than the Canons allow.

Let us return to Arnulf, who makes an end of his book 3

in Puricellus, page 27, in these words:

[11] Here, a sedition being stirred, he is compelled And when Atho with his own had ascended

the Episcopal hall to feast (for there had already been

prepared on the tables ample banquets), the inflamed

citizens suddenly invade the house, searching

the inner, the outer parts. But the newly Elected one himself,

when he lay hidden in the corner of one chamber, being found,

is seized, torn, and miserably dismembered,

at last by the calves and arms from the top to the

bottom he is dragged. Who, when he stood in the church,

prostrate at the altar for fear of death, the People crying out,

ascended the pulpit; and there, an oath being made in the ears

of all, he renounced the Ambrosian See

for the present and forever. Meanwhile each of

his fautors fled through diverse hiding-places: to renounce the election,

he too, the Roman Legate, scarcely, with garments torn,

mangled, escaped. For the rest, Gothofredus

and Atho both remained alike private,

content only with their own homes and substance.

After these things Arnulf thus begins book 4. Therefore,

having heard the things which had befallen Atho, the aforesaid

Archdeacon Hildebrand, with his authority as

Cardinal, straightway judged that that oath of

violence, and Gothofredus excommunicated by the Pope, in every way ought to be held

invalid … Whence it came to pass, that, an assembly

of Pontiffs being collected at Rome, he himself urging, Atho

was justly proclaimed elected, anathema being laid upon

Gothofredus. All which things Hildebrand, by his letters,

reported to the oft-named Herlembaldus…

[12] Meanwhile the suffragan Pontiffs of the Ambrosian

See, a mandate being received from the King, by command of the King he is ordained, assembling at the city

of Novara, lay the hand of consecration

upon Gothofredus, strengthening him as best they could.

Although the Royal precept

is said to have been obtained by many gifts; it is yet certain

that the King afterward repented and utterly hated the intervening

legate … While these things are thus being done,

the Apostolic Alexander II dies, in the year 1073, on the 20th of

April; to whom after a small interval of days (9) succeeds

Hildebrand, his name being changed, called Gregory (VII); in

whom the spirit of Atho straightway revived, so that, going to Rome,

he submitted himself to his fellowship.

But he himself, since in his former purpose he clung by the roots,

with his followers excommunicated Gothofredus.

Here Puricellus recites the Epistles which in the same cause

Gregory wrote, to Beatrix, Lady of Tuscany and Liguria,

and to her daughter Matilda, Pope Gregory VII excommunicates his Ordainers, that they abstain from communion

with those Bishops, by whom Gothofredus

was consecrated; to William Bishop of Pavia,

commending to him the Milanese cause, against

the Pseudo-Archbishop and his fautors; and likewise to all

the faithful of S. Peter dwelling in Lombardy:

which Epistles are all found dated in Indiction

11, the 8th Kalends of June, the 3rd Kalends of July, and on the very Kalends

of July, that is in the year 1073. But these here being passed over,

nearer to our matter pertain those which to Herlembaldus

he wrote in the same year at Capua, on the 5th Kalends of October,

in indiction 12, namely recently begun, in these

words.

[13] and animates Herlembaldus to constancy, Gregory the Bishop, Servant of the servants

of God, to Herlembaldus, the Milanese Soldier, greeting

and Apostolic benediction. Let thy prudence know,

that we, by God's mercy, sound and joyful,

not without great profit of the Church of God, tarry at

Capua … Know moreover that King Henry has sent us

words full of sweetness and obedience … Certain ones also of his greater

faithful promise us on his behalf, that he,

concerning the cause of the Milanese Church, will without doubt obey

our counsel … Do thou therefore, altogether confiding

in the Lord and in thy Mother the Roman Church,

act manfully, strengthened in the Lord and

in the power of His might: knowing that the heavier the tempest

of disturbance now rises against us,

the more pleasantly afterward, God favoring, the serenity

will smile upon us. the King's penance for his errors being indicated, See in Baronius, at the year

1073, num. 43, the letters of the penitent Henry to Gregory,

in which he confesses himself criminal and unhappy,

partly by the instigation of flattering childhood;

partly by the license of powerful and imperious power;

partly by the seductive deceit of those whose

too-seductive counsels he followed, that he had sinned

against heaven and before the Pontiff: And now, he says,

first of all for the Milanese Church, which

by our fault is in error, we ask, that by your

Apostolic strictness it be canonically corrected; and

thence to the correcting of the other Churches the sentence of your

authority may proceed. But again

to Herlembaldus Gregory, also at Capua, on the 7th Ides

of October, thus writes, answering at once to several of his queries.

By the study of pious solicitude, in

the defense of the faith and the restoration of holy religion,

so long as thou shalt be occupied, and kindly answering his queries, our will to hear thy

legations willingly and to aid thee will not be wanting. To thy manifold

questioning indeed, because we are intent on other things,

we dispose to answer in few words.

[14] Concerning the comrades therefore of that excommunicate,

who, money being received, wish to return to thee; and

concerning sons whose fathers, or fathers whose sons,

adhere to the excommunicate Gothofredus himself; and

concerning those, whose correction without the bestowal of money

you do not wish to be made (toward whom however

we admonish you to be clement, if any wish to apply themselves to your

party): to your prudence,

as you better know and are able, we commit the disposing.

But whoever of these, repenting

of their error, he admonishes to act clemently with the repentant: desire to return to you for the sake of remedy;

let them know that they will be kindly received and mercifully

treated. The Bishops moreover, attempting

to support your enemy, fear not much;

since Beatrix and her daughter Matilda,

with certain very great Magnates of the Kingdom,

labor to unite firmly our mind and the King's;

against whom indeed we ought neither nor wish to exercise

any hatred; unless (which be far from it) he shall be willing

to be contrary to divine religion. Whom King

they altogether trust, to satisfy our

will concerning the other ecclesiastical affairs,

and especially concerning your matter to give assent to

our disposition. Finally Gregory Bishop of Vercelli

study to conciliate to thee by whatever honest pact thou canst;

because he professes himself to obey wholly our command.

For the rest therefore be ye comforted in the Lord

and in the power of His might, by prayers and alms

and purity of heart asking His

indulgence, that He may deign to bring our and your

wish to perfection.

[15] Likewise at Capua on the 3rd Ides of October, writing

to Albert Bishop of Alba, one indeed of Gothofredus's

Ordainers, he commends him to the Bishop of Alba but whom by faithful report he had understood

to be excused, to have zeal for repairing the honor of the Milanese

Church: In nothing,

he says, can thy religion make S. Peter and Us

more thy debtor; than if against Simon

Magus, who has miserably infected the church of B. Ambrose with the poison

of his venality, armed with the shield

of faith and the helmet of salvation, thou shalt fight with us;

and if to Herlembaldus, the most strenuous Soldier of Christ,

in those things which pertain to the worship of God and to the religion

of holy Church, thou shalt lend a hand of help.

Likewise to William Bishop of Pavia, and to the Bishop of Pavia.

on the same day and place: The Letter of thy Fraternity directed

to us, and at the same time the words of Herlembaldus of Milan,

evidently show, that thou to the holy Apostolic

See wishest to exhibit faithfully the obedience which thou owest,

and to obey our exhortations as is fitting. But there is nothing

which we more readily enjoin upon thy Fraternity, nothing

which we more willingly would have thee do; than if thy Church

and the flock committed to thee from the heresies,

which in holy Church seem perniciously

to sprout, by pastoral vigilance thou study to defend

… and to call back the Clergy from the converse of a base life

to chastity. This also know, that thou wilt make a thing

very commendable to thy Mother the Roman Church,

if to the aforesaid Herlembaldus,

in those things which by our counsel, nay by the fear of omnipotent

God, he works, thou shalt lend a hand of assistance;

and to the enemies of holy Church, about to wage with him the war of God,

thou shalt resist.

CHAPTER III.

The slaying of S. Herlembaldus, the mutilation of the Presbyter Liprandus, the intrusion of Tedaldus into the Episcopate.

[16] The integrity of S. Herlembaldus being proved by such judgments of the Apostolic

See, In the year 1073 the Saint generously resisting the schismatics, does not refuse, that

his Acts (since no friend wrote them)

even though written by the pen of his enemies, malignantly though set forth,

be set forth; easily to be received by an equitable reader in the better

part. Let us therefore hear Arnulf, after

the words concerning Hildebrand elected to the Pontificate, set forth above

at num. 101, thus pursuing the affairs of the year 1073

in Puricellus, page 299: While Gothofredus

tarried in the stronghold of Brebia alone; Atho,

his own house and country being neglected, dwelt at Rome,

devoted to the services of the Pope alone: whom

Herlembaldus at Milan favored with all his

strength, laboring day and night, gifts also being given and

promised. Besides this, he persecuted the whole college

of Gothofredus with flames and iron, sometimes

leaving nothing untried according to his power;

especially since he yielded neither to the Royal will, nor to that of his peers

and of many others, relying and content only on Roman

confidence; bursting forth even to

this, that the Bishops of the Ambrosian Consecration

(thus he calls the schismatic ordination)

he blasphemed, asserting them to be Apostolically

excommunicate, whose every office he reprobates.

Whence it was, that on the holy day of Pentecost

(that fell on 19 May) he forbade Baptism in the city.

[17] In the year 1074 he forbids the use of the Chrism sent by one of them. But afterward, that is in the year 1074, when

Easter was to be celebrated on 20 April, the sacred Chrism

(which one of them, by the mystery of the Lord's Supper,

directed to the Metropolitan Church, as is the custom

when the Pontiff is wanting) he poured out on the ground

before all the people and trampled it under his heels; producing

his own into the midst, by whom confected or whence,

unknown (namely by some Catholic, for instance William

of Pavia, of whom above at num. 101); and thus,

the prerogative of that authentic Saturday's preparations being set aside

and handed over, on the sixth day after Easter he caused his own

Baptism to be celebrated, … whence it happened, that

the Paschal joy knew not its own lavabo, and

of Baptism. How rightly in all these things and

by the opinion of the Theologians Herlembaldus proceeded,

Puricellus strives to prove in chapter 48. Meanwhile the contumacy

of the Clergy grew the more, After the Synod, in which investitures were condemned in the year 1075, the more the King

Henry longer deferred to satisfy the Apostolic See in the Milanese

affair, as he had promised: for which

reason Gregory at length saw himself compelled to use a sharper remedy.

And so, a Synod being held at Rome, as Arnulf writes,

during the Lent of the year 1075, in which

he openly forbade the King thenceforth to have any right

in giving Bishoprics, and removed all lay

persons from investitures, moreover, an anathema being made,

he condemned all the King's Counselors, threatening the same

to the King, unless in the near future he should yield to this

Constitution.

[18] But the reverence of the Synod in no way moved the Milanese

Schismatics, so as not to agitate counsels concerning receiving Gothofredus,

or whomsoever else the King should command.

Which assuredly was not with impunity for them. For,

four years having passed from the aforementioned former fire, the rebels against the Church being troubled by a new fire of their own city, the most holy feast of Easter drawing near,

namely on the second day of the authentic week

(the 3rd Kalends of April), the pitiable city again felt

the divine wrath, having experienced how

dreadful it is to fall into the hands of the living God.

For, the solemnities of the Masses being celebrated, the sun already

declining, there appeared in the midst of the city a smoke of dense

darkness, flying through the air, the violence of the winds blowing

excessively. For indeed several brands, like thunderbolts,

bursting from that greatest and inextinguishable

fiery globe, suddenly flashed throughout the whole

city; so that what remnant of the city had escaped

that aforesaid fire, was almost all

scorched by the present flames. … For what

can be said further? than that this fire was like

the other, yet more cruel in this, that it burned much more

and greater churches, … whose

ruined walls will appear, I think, for more than a thousand years…

[19] These things being related among the Ambrosian Monuments, page 462,

from Arnulf, now where he treats of Herlembaldus, Puricellus,

page 300, pursues the begun narration

in these words. Amid so many and so great straits, when

throughout the whole city there was mourning of every order and age

and of either sex; and because the schismatic Chrism was again rejected, the mind of Herlembaldus alone remained

intrepid and inflexible. For indeed,

the Albs of Easter and of Baptism being at hand (Easter

then recurred on 5 April), he strove,

as he had done the past year, to begin the mystery

with an unknown Chrism. And when the Cardinals of the church,

whose part it was to consecrate the Fonts, were unwilling

to act against custom: straightway there stands forth a certain Luitprandus,

called a Presbyter, a bondsman from his

forefathers, who, by the command and authority of that man,

usurped the office of the Ordinaries, indiscreetly baptizing

those who came.

[20] And this violence indeed, joined to the recent memory

of the burned city, they kindle a sedition against Herlembaldus, grievously offended very many

citizens, especially the Soldiers… Whence

it came to pass (page 325) that, going out together for some days

outside the city, they swore to themselves,

with a great part of the populace, their justice and the honor of S. Ambrose,

and that they would receive a Pastor by the gift of the King.

And when they were entering the city in common;

Herlembaldus, as always impatient of a partner,

harangued those standing by, in his usual

manner. But when he could no longer restrain his fury;

an onset and clamor being made with his men, hastily he snatches up

arms, the standard which he called S. Peter's, bearing in his right hand;

and against the citizens, and he being slain while they rise from

every side, armed he burst into the midst: whom

in a moment and at the very front of the battle so great an onrush of adversaries

oppressed, that nothing memorable

could be done by him. But when he was surrounded

on every side, straightway he is pierced with frequent blows;

and quicker than the word, dying he fell, his

small company being scattered on every side. they mutilate the Presbyter Luitprandus of nose and ears, Whose lifeless corpse,

prostrate on the ground, the garments being torn off, is stripped,

and being made naked is beaten on every side with clubs

and stones; so that he who living had been a terror to many,

might lie subject to the sports of many, dying: and

when he was carried to be buried, no devotion of obsequies

attended him. After this, Luitprandus

the Presbyter (who with Herlembaldus had gone forth against the enemy

bearing the Cross before him), while he fled, is mutilated

of ears and nose; that he who presumed another's

office, might lose what he seemed to have…

In the same hour, after this notable trophy, all the citizens

sound triumphal hymns, to God

and to their Patron Ambrose, armed approaching his

church. But on the morrow, together with the Clergy, the

laity, in Litanies and Lauds, proceeding again to holy

Ambrose, confess to one another their past

guilt: and, absolution being celebrated by

the Priests who were at hand, the whole People returned

in peace to their own homes.

[21] If however any peace can be among the impious, by

more impious Priests more and more obligated to foster the schism:

and they ask an Archbishop from the King, whence (more truly than Arnulf intended)

in Puricellus, page 315, he says he proceeds to the things that followed; the aforesaid

matters not being plainly composed, but entangled.

But what things followed? The

oft-named Milanese, he says, for asking a Bishop send a legation beyond

the mountains to King Henry, announcing

the triumph of the killing of Herlembaldus. Which being known, the King rejoiced

beyond measure, promising he would give

whomsoever they wished as Bishop. And

the Clergy and People, approaching the King concerning the aforesaid matter,

Church, served in the chapel in the Royal court.

To whom the King, turning over and over many counsels,

at last indulging his own judgment, by whom Tedaldus being sent, gave the Ambrosian

Prelacy, the investiture and unction of that Gothofredus

still living being set aside, and likewise the election

of Atho then dwelling at Rome.

What more? That Prelate was received by the

Clergy and People … upon whom also the Suffragans, the same

very ones who had consecrated Gothofredus,

lay hands, on the 4th day of February 1076 (as I showed

in the Exegesis concerning the Bishops of Milan), notwithstanding

that Pope Gregory, by letters given on the 7th Ides of September

preceding, had commanded Tedaldus, that he should come to Rome,

to render an account of his election, but in the meantime

should not receive sacred Orders; on the 6th also of the Ides of October,

writing to the Bishops of Vercelli, the Pope objecting in vain, he is consecrated in the year 1076, Turin, Asti, Ivrea,

Lodi and the other suffragans of the holy Milanese

Church, had signified, what he had written

to Tedaldus; and had commanded them not to promote him to sacred Orders.

Here however Arnulf cannot contain himself, however

zealous for the Royal party, but exclaims;

A marvelous thing, and in all past times

unheard of, that of one city, one Prelate being elected,

another consecrated, at one and the same time a third

should burst forth!

[22] Puricellus wishes Arnulf to be mistaken here, when in

the very year of the second fire, and Andreas's reckoning is not opposed to this, and before Tebaldus's election

and schismatic ordination, he says Herlembaldus

was slain, and contends it was done a little

after the Easter of the year 1076, that is in the month of April. But

how could he be mistaken, who then, when the matter was transacted,

wrote, and made an end of writing in the following

year, 1077? Me certainly the words of Andreas do not compel

to say that, saying at num. 80, that Arialdus having attained

the palm of martyrdom, God, in the tenth year after,

joined Herlembaldus his faithful comrade in the kingdom

of heaven; in which tenth year these things were written

to the praise of God and of His servant Arialdus. These things, I say,

do not move me: [counting 10 years but incomplete, from the death of Arialdus to the slaying of Herlembaldus,] because there I see Andreas solicitous,

that in those things which regard Arialdus, he may find

the denary number; which that he might find it in the years

intermediate to both deaths, he could take them incomplete,

and number first that very one in which Arialdus was slain,

though already half elapsed; and thus

the tenth after, will be that very one which Arnulf establishes, and which

I cannot dispute against him, the year 1075. But two years

after, King Henry being received to ecclesiastical Communion,

the Milanese People, culpable by the fellowship of Theodaldus

(the divine law forbidding to communicate

with an excommunicate), legates being sent to the Lord

Pope, implored absolution. To which

legation, says Arnulf, I myself also was present,

making satisfaction for the past, whom some wrongly charge with indiscreet zeal: promising to be chastened

in the future; and so prepared to correct those things which against the Saints Arialdus

and Herlembaldus he had written too bitterly,

if anew he should have had to or been able to write the same history;

unless perhaps even then he still persisted in his former

opinion, that they, justly indeed, but not justly were

prosecuted, exceeding the measure and limits fixed

for each one's own Order. This opinion certainly he retained,

now in some measure amended, when he wrote in

Puricellus, page 329, If there are any things well

said or done by others, we do not disapprove them, nor in any way

dissent from all those, who reprobate venal

Consecrations and the incontinences of sacred

Orders; yet on this condition, that from Paul we do

not differ as author; for he says: Let all things be done honestly

and according to order.

[23] Andreas judged nothing against this law

to have been sinned, not even by Herlembaldus, when in the defense of

justice he pronounced him crowned by Martyrdom

at num. 34; not so Pope Gregory, nothing also Pope Gregory, writing

to Wifredus the Soldier of Milan; whom, after Herlembaldus's

slaying, for the comforting of the soldiers of Christ,

he had understood to have resumed spirit and fortitude.

But he declares his mind more manifestly and more clearly,

in the epistle to the aforesaid Liprandus, which

from his nephew Landulfus a S. Paulo thus recites Puricellus,

page 327. Gregory the Bishop, Servant of the servants

of God, to Liprandus the Priest, greeting and

Apostolic benediction. If we venerate the memory of Saints,

of whose death and cutting off of members

we read; if we praise the patience

of those whom from the faith of Christ neither sword,

nor any punishment divided; thou also, thy nose

and ears being cut off for the name of Christ, art more praiseworthy, praising the surviving Liprandus as a Martyr,

who hast deserved to attain to that grace, which

by all is to be desired; by which from the Saints (if

thou persevere unto the end) thou dost not differ. The integrity

indeed of thy body is diminished: but the inner

man, who is renewed from day to day, receives a great

increment of sanctity. Cant. 1. 4. The visible form

is uglier; but the image of God, which is the form of justice,

has become in the diminution more pleasant, in

the ugliness more beautiful: whence in the Song of Songs

the Church glories, saying: I am black,

but comely, O daughters of Jerusalem. But if the inner

appearance has suffered no detriment by those cuttings;

the Priestly office is not cut off from thee,

which is proper to sanctity; and is not so much considered

in the integrity of members, as in

the integrity of virtues. Whence the Emperor Constantine

was wont often to kiss the eye of a certain Bishop of Jerusalem

(namely S. Maximus, of whom it was treated on 5 May)

plucked out for the name of Christ:

and by the example of the fathers and the testimony of our elders,

we have learned not to take away the sacred office from Martyrs,

for a cutting of members of this kind.

[24] Therefore, O Martyr of Christ, be comforted in

the Lord. Believe rather, and animating him to perseverance. that in thee now there is the office of the Presbyterate,

which formerly by the unction of oil, now

by the dyeing of thy blood is committed to thee: and the less

thou hast that can be taken away; so much the less

shouldst thou fear to preach the things that are true, to sow

the things that shall be rendered a hundredfold. We know indeed that thou

art ever opposed and afflicted by the enemies of holy

Church; but fear them not, neither be thou terrified:

because we hold, not so much thee, as all thy possessions,

under our and under the Apostolic See's tutelage with

great charity. And if in some matters it shall be necessary for thee

to appeal to the Apostolic See,

we grant it; and if thou shalt come to us and to our See,

we are prepared to receive thee with joy and great honor.

Would that there were likewise preserved the letters

which, the death of Herlembaldus being understood, to those who

signified it, Gregory is credible to have given,

full of esteem and affection, and also of approbation

of the deeds done by him, by which likewise might be stopped

the mouths of those speaking iniquitously of him as well as of S. Arialdus.

Now what remains, whatever from Puricellus we can gather,

let us proceed to cull, to the honor of both,

the words of the Authors, which he represents, being adduced.

CHAPTER IV.

Monuments erected to SS. Herlembaldus and Arialdus in the church of S. Dionysius.

[25] Pope Gregory VII died in the year 1085, in the tenth

year after the slaying of Herlembaldus; Anselm appointed in place of Tedaldus in the year 1085, whose

Life, as of a Saint, Henschenius illustrated on 25 May.

There died also in the same year and on the same day, or at least

the following, at Arona, Tedaldus, the Pseudo-Archbishop of Milan.

To him Anselm was appointed as successor, the Roman

See being vacant for nearly two years. Puricellus does not dare

to free his institution from the vice of the preceding

elections; since that very vacancy of the Apostolic

summit which I mentioned offered to Henry, most studious of maintaining

Investiture, yet afterward he is approved at Rome, a convenient occasion of usurping

the right, adjudged away by Gregory VII. But how

in receiving Ordination this Anselm bore himself;

by whom, and when he received it, it nothing

pertains here to discuss; let it suffice to say, that by Berthold

of Constance, a writer of the Pontifical party,

he is said to have died in the year 1093, most studious in the cause of S. Peter;

and so by Pope Victor II, who in the year

1086 at Pentecost was ordained, or by Pope Urban

II, who afterward for 11 years and some months

held the helm of the Catholic Church, he was received

and acknowledged as the true successor of S. Ambrose. For indeed

there is extant from him to this one, in Ivo, part 6, and he is permitted to reconcile others. chapter 406,

that, according to the tenor of our precept,

when according to the custom of your Church thou shalt be about to give sacred

Orders to any others, thou shalt begin to bless;

those whom thy diligence shall judge to be reconciled, between the blessing

and the imposition of hands, thou shouldst cause

to be present; for whom thou shalt fulfill all the other

instruments of Consecration, except that of Unction,

and thus to the holy ministries thou shalt reconcile them.

[26] In the year 1095 Urban celebrated a Synod at Piacenza:

Arnulf substituted for him in the year 1095, at which, by the testimony of Berthold of Constance, there were present

the Archbishop of Salzburg, and the Bishop of Passau

of Bavaria, but of Germany the Bishop

of Constance: who also consecrated Arnulf, Archbishop of Milan,

long indeed elected, but

not yet consecrated, at the same time by the concession

of the Lord Pope at Milan.

There came afterward thither the Pontiff himself, who what he then

did at Milan, Puricellus gathers from a certain Marginal

addition in a manuscript, to the last chapter of book 3 of the Annals

of Landulfus the Elder, nothing but that Arnulf was no fairer

to the memory of Herlembaldus; There after these words written

in the margin, Herlembaldus canonized by Urban II Herlembaldus is killed by Arnaldus

de Raude; thus moreover it is read: Verses

upon the tomb of Herlembaldus in S. Dionysius, whom

Urban II noted in the Catalog of the holy Martyrs:

who with Arnulf the Archbishop, in the year one thousand

ninety-first, entombed his body

(where the ninety-fifth year is to be read,

as Puricellus deservedly judges) because Herlembaldus himself,

Standard-bearer of the Church and Guardian, by the adversaries

of the Church, was slain.

This Herlembaldus, the reverend Soldier of Christ, he translates the body,

Is read to have been slain, who possesses a seat in heaven.

The unchaste he reproves, and because he condemns Simonies,

Him the servants of Venus and of malignant Simon slay,

Urban, the highest Prelate, and called the Second:

And our Arnulf, a Pastor pious and benign.

The translated members of this blessed man they entomb.

[27] But that the place of the first burial was no

other, in the same church of S. Dionysius where he had been buried before. than that whither the Pope afterward bore him, Peter

Azarius in Puricellus, page 22, gives us to understand, where first

he narrates, that the noble Soldiers, exiled

from Milan, hearing the good news of the Archbishop given to them

(though in truth he was not yet given, but only promised), were greatly

comforted; and gathering friends from all parts

of the city of Milan, attacked that very city.

Which Herlembaldus Gotta perceiving, the

first Lord of the people, went out to meet the enemies:

whom there met in the field Herlembaldus (by others called Arnaldus)

de Raude, an exiled soldier, and

cast him from his horse and beheaded him. Azarius then adds:

And thus dying in holy confession

he was buried in the church of SS. Protasius and Aurelius,

that is, of S. Dionysius among the Martyrs. Hieronymus

Montius, a Milanese Jurisconsult and

Orator, It lay there in the year 1547 afterward also Senator and President of Health, in

the panegyric which he recited in the year 1547, when

he had also praised Herlembaldus for this, that he procured a law

to be promulgated in the Milanese Church,

that Clergy might not take wives, nor be joined in matrimony

… For this cause, he says, I find in the authors that the offended Clergy

(better he had said their fautors the Nobles) inflicted death

on the man; but that by the people divine

honors were exhibited to him, on account of the memory of so

celebrated a deed; in an iron-bound chest; and that the corpse, enclosed in an iron chest,

in the temple of holy Dionysius, has been preserved even

to our day we have known.

[28] Bernardinus Corius, chapter 9, calls it a Chest,

surrounded with iron plates. Paulus Morigia, in

his Milanese Sanctuary of the year 1603, which in the year 1549 ceased to be seen. among

the bodies then still resting in the church of S. Dionysius,

reckons indeed the body of S. Herlembaldus the Martyr;

but on the faith of the ancient Chronicles, rather than from

present sight; and that because in the year 1549 Ferdinand

Gonzaga, Governor of Milan,

wishing to gird the city with walls according to the prescript of

military art; began from building the bastion of S. Dionysius,

whose church, though newly built,

he yet truncated in a good part of it;

namely the whole tribune with the Sanctuary or sacred crypt.

From which occasion the monuments of SS. Arialdus and Herlembaldus

seem to have been abolished, as Puricellus

seems to acknowledge, page 384; for thus he speaks: If anyone at last asks,

whether the bodies of the Saints even now in this

church of S. Dionysius, if not the subterranean little shrine (which

assuredly we have confessed to be destroyed), at least certainly in the

church somehow remain, nor were ever translated

elsewhere: I indeed still have no

cause, why concerning the body of Herlembaldus I should

doubt anything.

[29] But as concerns S. Arialdus, Landulfus

the Elder, his contemporary, Arialdus buried in the church of S. Celsus, but a historian hostile by zeal of party,

in Puricellus, page 12, after I know not

what things written about the finding or showing of the body (for indeed

it did not please Puricellus to publish them), then says, many

doubting, and many rejoicing together,

and very many believing, at length, a pallium being placed over him,

he was composed on a bier. Which being taken up

and adorned as it were a Levite with a Stole,

with the highest Litanies and great exultations and very many

assemblies, in the monastery of S. Celsus

he was buried. These things therefore being accomplished, Herlembaldus

with all his own and with great ceremonies, as it were

celebrating a new Martyr, deluded by a fantastic

image (as afterward in the time of the fourth Anselm

the Archbishop appeared) sedulously and devoutly worshiped him.

For when after two years of his consecration

(that is in the year 1119 according to my calculation elsewhere,

approved also by Puricellus, page 382)

When, I say, the Lord Anselm, the bones

and body of Arialdus, in the year 1099 translated to S. Dionysius how ill once in truth they had been

buried, had discovered, courteously with a few

Clerics going to the place, gathering the bones which he could

have, in the church of S. Dionysius he buried them.

By which words it seems to be indicated, that the body which Herlembaldus

translated, and buried at S. Celsus,

was not the true body of S. Arialdus.

[30] But that in this Landulfus lies splendidly,

Puricellus judges, equally as where he said, that, some days having passed

from the first conveyance to the citadel of Travali, and perhaps also the members formerly cut off, brought from elsewhere

the stench of his corpse occupied the whole castle, so that

all, fleeing, were nauseated. Surely as

this is certainly false, as we saw above from the more truthful witness

B. Andreas; so that too, concerning the bones secretly taken from

the aforesaid citadel, ought to be reckoned feigned by the enemies.

Either foot perhaps, cut off from the dead man at num. 74,

the Archbishop sought from the aforesaid place; or from the place

of the butchery the right hand and ears and the other members amputated from him living,

and joined them to the rest of the body entombed at S. Celsus,

and likewise translated them to S. Dionysius,

about to give them a monument near the monument of S.

Herlembaldus. The copyist who transcribed the histories of that Landulfus

and afterward of Arnulf, in Puricellus,

page 11, thus noted in the margin; Nor is it to be wondered at,

if this Historiographer, and the following one, do not praise

this Arialdus, because they themselves were fautors of married Priests,

the verses inscribed on the tomb, of concubinaries and simoniacs,

by whom B. Arialdus suffered. Then

in the same margin he describes the verses found upon the sepulcher

of S. Arialdus, but as it were to be read consequently

as below, since it is probable to me, that a double, or

even triple epigram is here had, of which one

was painted or sculpted on the chest, another on the laver or apse;

monuments of the two.

[31] The writer seems to have indicated this when he adds: These

three verses speak of Arialdus and Herlembaldus, and first three common to the twin monument,

namely the last three, thus described:

Venerate the holy treasures, dear through all things,

These champions of Christ, illustrious nation of Milan,

Of whose holy blood these are born.

To the chest itself I would assign the first three verses thus, so that

to them I would wish to add one, but others to the Chest, taken from Herlembaldus's

Epitaph, and exceedingly useful for supplying

the defective sense.

A Martyr Levite, Arialdus lies in this urn.

Truncated he dies: but he merits the gifts of life,

Reverently laid in this worthy Mausoleum:

The unchaste he reproves, and because he condemns Simonies.

Likewise to the three other verses to be placed upon the laver,

the head seems to be wanting; others added to the laver. which from the same epitaph of Arialdus

I will thus borrow:

While the servants of Venus and of malignant Simon he restrains;

then I will subjoin, that the three may somehow have sense:

For these twin causes Arialdus, suffering from these men,

A Martyr in this Church, a Levite, is laid to rest.

Anselm the Pastor translated the venerable body.

[32] However these things may stand, Puricellus alleges, page 14,

of Milan, from S. Barnabas to Joannes

Arcimboldus, The body translated to Paris in the year 1509. that is to the year 1550; to which

were added certain things from those collected by N.

Fontana; but this man from the Antiquarian of Andreas Alciati,

at the name of Guido the Archbishop, thus notes,

Under this Guido de Velate Valvassore, the sepulcher of Arialdus

of the Alciata family. He was reckoned among

the Saints by Alexander II. Buried in the marble

tomb of D. Dionysius: but in the year one thousand five hundred

eight, by Louis the Twelfth, King of the Franks,

it was translated to Paris in place of the body of S. Dionysius.

Better however perhaps would the year be noted

1509, when it is established that the King was in Insubria,

allied with the Emperor Maximilian and Pope Julius against

the Venetians; where, a battle being joined at the river Adda,

he carried off an immense victory. But the King

seems to have asked for the body of S. Dionysius of Milan,

that he might join it to two other SS. Dionysii,

namely the Parisian, whom the common folk believed to be the Areopagite,

and the Bishop of the Corinthians, of whose body, translated thither

about the year 1215, Henschenius treated on the 8th

of April; but the Milanese deprecating lest they be deprived of that their Patron,

he departed content with the body of S. Arialdus:

but what further became of this, hitherto

I have not been able to find.

[32] Another Epitaph, but I know not whether not composed

by Alciatus himself, certainly transcribed in his aforesaid

Antiquarian by Fontana, and perhaps nowhere

set up, A more recent Epitaph of the same. Puricellus thus recites, page 15.

TO ARIALDUS THE DEACON

Who, as no one better, the mystic things of the divine

handed down in words, and alone was on the lips of the people;

Who lapsed morals and falling discipline,

and the errors of the revel-rout dared to correct;

Here Arialdus is present. Alas, the noxious life of the guilty,

which, being troublesome, cannot bear any censor!

Secretly snatched away, and hung upon a millstone, it cast him into the waves

of Verbanus, that he might be food for the swift fishes:

But afterward, found, and with body unharmed, posterity

deigned him a new Martyr for the temples.

APPENDIX

Concerning the venerable Liprandus the Presbyter Confessor.

Arialdus, Deacon, Martyr, of Milan in Insubria (S.)

Herlembaldus, Soldier, Martyr, of Milan in Insubria (S.)

FROM VARIOUS SOURCES, D. P.

§. I. Grossulanus, the successor of Anselm, is convicted of Simony by the judgment of fire.

[1] Since Landulfus the Elder, in Puricellus, page 13, reckons it a crime to Leoprandus the Priest,

who accompanied Herlembaldus exposing himself with

not that he might calm the combatants, Conrad, on behalf of his father Henry, crowned King of Italy, but

that he might rather incite his own combatants, himself also an enemy

to the enemies; whom for this reason we have seen mutilated of nostrils and ears,

and compared to the Martyrs by S. Pope Gregory VII;

it pleases us to pursue to the end his acts, so far as they can be gathered

from Puricellus, and to refute

the slander of that Landulfus by the very facts:

on account of which, and on account of the merit of Catholic Confession, he was first

in esteem, among all the faithful of the Apostolic

See: which Landulfus the Younger, page 388, in

Puricellus, testifies to us, where he thus writes. Cono

the King, who, while Henry his father, a rebel against the Church

and excommunicate, lived, devoutly consults Liprandus, at the persuasion of Urban

II the Pope, through the handling of the Countess Matilda,

and the office of Anselm de Chode the Milanese

Archbishop, and of Armanus of Brescia, was

crowned at Monza in the church of S. Ambrose

in the year 1093, did not look to the ordination of these Pontiffs;

but reigning in the place which is called Burgus

S. Domninus (it is a town midway between

Piacenza and Parma) saw the Presbyter Liprandus,

on account of the Pataria mutilated of nose and ears,

going to Urban the Roman

Pontiff: to which Presbyter the King himself with devotion

said; Since thou art Master of the Patarines,

what dost thou think of Pontiffs and Priests, possessing royal

rights, and rendering no sustenance to the King? as master of the Patarines,

And the Presbyter himself, without any

rancor, in the good pleasure of God and of the King himself

answered.

[2] In which words before all things it is to be noted, from

Hugo of Flavigny in Cange in his Glossary, that, that is, of the Pontifical party:

if there were anyone who communicated with Gregory (and understand the same

of Urban, his successor after Victor),

this man was a heretic, a destroyer of the kingdom, and by a certain invented

name was called Paterinus. This name afterward

passed to the Waldenses and other heretics,

concerning whom see Cange in the cited place, opining that

the faithful were thus first called then, because they adhered to the Pope, whom they called Father.

And in this sense

page 300 Landulfus the Elder blamed Herlembaldus,

that through his power, hateful to the schismatics adhering to the King,

the number and strength of the Patarines grew so much,

in villages and towns,

and in certain cities under his own leadership, and seemed to him to have given satisfaction, that of all his

fellow-citizens he seemed to be Lord. I do not wonder that Landulfus the Elder

speaks thus; but that the Younger,

the word Pataria. But the King, as it were midway between his

excommunicate father and Pope Urban; seems

to have held suspect those called Patarines in his father's court;

and to have used that name also in his own, in so far as through

them the Royal power seemed to be diminished, and in part

transferred to the Pope. And Liprandus indeed seemed to the questioning

King to have rendered an answer not ungrateful;

nevertheless on another day making his journey,

with the Presbyter Arnaldus, Master of the Schools

of Milan, yet on the way he is taken and despoiled, and Syrus the Priest of the church of S. Maria Podone, he was taken by the men of the Bishop of Parma;

whom hence it appears to have been a schismatic,

so that Ughellus, tom. 2, col. 213, ought not greatly to have grieved,

that the envious antiquity has erased his name.

[3] Thus intercepted by the enemies, Liprandus, as Landulfus the Younger further

says, nor is he avenged by the King; was being led, enduring the punishment

to the place which was called … and there for four days

detained and despoiled, thence he returned to Milan.

But the King himself, as I heard from those captors,

received the amends (that is, the fine or satisfaction for the injury done

to the Priest) and the mule of the Presbyter himself,

and thereby made himself accomplice of the crime,

which he ought severely to have avenged. Nor did he bear this with impunity:

for soon he attempted to go into Tuscany: and

when the King had come to Florence, he, otherwise a prudent

and wise and comely youth in appearance …

ended his life. therefore dying prematurely, in July of the year 1201, Since Domnizo in the life of Matilda

says this was done in the third year, from when Pope Urban

had passed away; it must be that this injury was inflicted on Liprandus

in the year 1101, going, not to Urban, who in the year

1099 had died, but to his successor Paschal

II. But here easily was and to be pardoned to that Landulfus

that the King died from a potion received from Avianus, Matilda's

physician: whereas Domnizo says, that after peace

with Matilda was restored, touched with a fever (it was the month

of July) Conrad dies. yet piously. If however

he sinned anything in not avenging Liprandus, it must be

that he washed it away by final penance; if (as the Urspergensis writes)

they truly testified, who were present at his dying, that on

the arm of his lifeless body the sign of the Cross suddenly

arose, which they saw, and that his very obsequies

were honored by certain miracles. Nor

undeservedly, since he preferred the obedience due to the Pontiff

to paternal affection and reverence, and therefore

with full faith and good confession, from the transitory kingdom,

he is believed to have passed to the eternal kingdom.

[4] Meanwhile it had happened that Anselm the Archbishop

undertook a pilgrimage to Jerusalem, and substituted for himself

as Vicar a certain Grossulanus, Grossulanus, Vicar of the pilgrim Anselm, Elect

of Savona; who admonished the people, that through

each week on the second day they should assemble at S. Ambrose,

and for that Archbishop

Anselm and his army should make Litanies: he himself

indeed not only on those days, but through each festival,

clearly preached to the people of the great city,

and by preaching did not so much win

them to himself, as by the asperity of his clothing and food … and

thus for two years he labored, until he received certainty

of the death of the aforesaid Anselm, who died at Constantinople

in the year 1101, on the 30th day of September. But certainty

being received, the latter being dead, he sees to it that he himself be elected Archbishop, he commanded the Primicerius and ordinaries,

he says, of the greater church, that in his presence they should elect

for themselves and the people a suitable Archbishop,

before he should return to the Bishopric of Savona.

Then the Primicerius, counsel being had with the noble

Clerics and men of Milan, before the people

and him, one of the Landulfi of the Milanese Church's

Ordinaries, returning from Jerusalem,

elected: but Grossulanus forbade an election to be made

concerning an absent person. And so a part of the Clergy and

People, at the nod of Arialdus, Abbot of the Monastery

of S. Dionysius, acclaimed and lauded Grossulanus

for themselves as Archbishop. He indeed, as soon as

he saw himself acclaimed by a certain great multitude of the common folk and Nobles,

and applauded by that Abbot, ascended the Archiepiscopal

Seat and sat; and that Abbot, from Abbacy

to Abbacy, namely the greater Clavatensian,

he translated.

[5] and Liprandus striving against it in vain, But before this translation it happened that

certain who seemed in life and morals more excellent

men and Clerics of Milan, certain

base things concerning Grossulanus and his election to the Presbyter

Liprandus notified. To which Men and Clerics

the Presbyter himself gave counsel, that they should send letters and

two suitable Clerics to Rome, asking

the Pope, that he should not confirm Grossulanus in the Archbishopric,

until those sending

letters, in the near time he should see and hear.

But Bernard, Abbot of Vallombrosa and

before the Apostolic Lord and the Roman Curia paid no regard:

but, the Stole being received, he entered the Court of the Countess Matilda;

and there, counsel being entered upon, at the good pleasure

of Ardericus de Carimate, he receives the Pallium from Rome: who for Grossulanus

and the Stole had gone to Rome, that Abbot Bernard

hastened to go to Rome. And when from afar

Ardericus had seen Milan, he carried the same Stole

on a "protensa" rod (perhaps a kind of canopy is the "Protensa")

as far as the greater church of the city,

crying, Ecco la Stola, Ecco la Stola:

and at this cry the fullness of the common folk was there and acclaimed,

Let whoever shall contradict it die.

That cry was huge and continuous; until that Abbot

the Cardinal, and Grossulanus ascended the pulpit of the greater

church of Milan. And when both

seemed there afflicted in food, downcast in countenance,

distinguished in speech, they heard so great applause

for themselves, as if they were purely Angels of God.

And there Grossulanus, clothed with the Stole, and the Abbot

in his time rewarded, rested and withdrew,

and after a few days, in grace of the aforesaid Countess

Matilda, the same Abbot received the Bishopric of Parma;

the Life to be given on 4 December; wherefore on his part

we can here suspect no vice of Simony.

[6] Meanwhile Liprandus did not acquiesce

in receiving Grossulanus: but he, whomsoever he could not

cajole to himself, attempted to terrify with threats, yet Liprandus accuses him of Simony, the Presbyter

Liprandus especially, as is read in the Ambros.

Monuments, page 493. And when, to repress the tumults

waxing strong against him, Grossulanus had convoked a Synod,

the People being summoned to the assembly he said: If anyone

wishes to say anything against me, let him now say it:

but if he shall now be silent, hereafter against me

he shall have no hearing. When this was reported to the Presbyter

Liprandus, he too summoned several citizens

to the church of S. Paul on a day, to whom

he said; Ye see me cut off of nose and ears for

the name of Christ, whence to me a great recompense is

promised, if I shall persevere unto the end. For the love

therefore of Christ and your salvation and peace, I ask you,

that to me and to those things which I shall say to you ye give heed. And

when he had said these and more things, blessed and well-sounding, and offers to prove the crime by fire

especially against Simony; he proposed,

saying: Grossulanus, who is held for Archbishop,

is a simoniac of the Milanese Archbishopric,

through gift from the hand, through gift from the

tongue, through gift from servile compliance. And as in his

proposition he proceeded, very often he exhorted all,

that they should assemble to the true knowledge of this

proposition through the divine judgment, approved in

his life or death, made manifest through himself. But

the throng of Grossulanus disturbed this by the authority of the Pontiffs,

who had come to Milan to celebrate

the Synod with Grossulanus. Nevertheless

the Presbyter himself, disputing against the Bishops,

by reasons and examples sustained his opinion

nor laid it aside. But Grossulanus, making little of this

Presbyter's words, as if in his presence

they had not been uttered, conducted his Synod in the church

of S. Maria for two days …

[7] Yet the throng of Grossulanus, fighting against

the Primicerius Landulfus, slew the Cleric of the same Primicerius

with a stone: then, as if in the consent

of the whole city, which when he proved, the people, irritated by the injury, it was said to the Presbyter, that

for the making of the judgment he should gather much wood

in the meadow, which is enclosed within the wall next to the monastery of S.

Ambrose. And the Presbyter himself, full

of great spirit, pledged the corn and wine which he had to

eat, and his tunic of wolf-skin,

for the wood; but the other things which he possessed

in books and other things, he ordained should be preserved

for Landulfus his nephew and foster-child (this very one

who would afterward write these things) who at that time was studying at Orléans,

under the excellent Master Alfred and the Noble

Jacobus. he himself proceeds to the fire: He ordained also, if it should befall him to die

in that judgment, if any remnant of his body

should be, that it be carried to the church of the Holy Trinity,

which he himself founded on his allodium, and to B. Peter

handed over. These things being thus ordained and arranged, the same [Presbyter

to S.] Ambrose's church went. And when

he was about to make the judgment, but he is hindered: the hand of Grossulanus

prevailed, and that very wood arranged in the meadow

he scattered, and separated the Presbyter himself from

that arrangement ignominiously. Then the Presbyter himself

in his house and the church of S. Paul was silent and

rested, until boys and girls, males and females,

in the near time cried out; Out,

out, Grossulanus.

[8] This cry Grossulanus, desiring to repress,

held counsel with his satellites,

to whom I said: Go ye also, and publicly choose men

of the people, who shall say to that Liprandus, either let him come to

my satisfaction, or let him depart from this land,

or let him make the judgment which he promised to make.

The counselors therefore, coming from his side

to the assembly of the people, in the evening hour

of the Lord's day of palms or olive-branches

(that is 30 March: for the year was 1102

and Easter to be celebrated 6 April) published

what they had heard from their Lord Grossulanus. then he is challenged by Grossulanus to the pyre, Wherefore

not only the men, chosen in the assembly, came

to the Presbyter to say this legation;

but an innumerable multitude of men came to confirm this

legation. At whose cry,

crying, Let the Presbyter Liprandus himself come;

he humble went out: and as he heard and understood the legation,

he raised his hands to heaven, and to God

gave thanks; and questioning the legates, he said;

Does he himself will and command, what ye say to me? Who

all answering, said: Indeed he wills and

commands. And the Presbyter to them: I do not depart from the land,

but in these two days I keep a fast, and

on the fourth day I will make the judgment, God assisting;

but whence I may buy wood, I have not.

[9] Then the ministers of Grossulanus and of the Commonwealth

bought oaken wood, most apt for flame and heat,

for thirty solidi of denarii: which

in the field before the atrium of the church of S. Ambrose in

two heaps, built up in the atrium of S. Ambrose, facing each other, they arranged;

the length of which was ten cubits,

and the height and breadth, greater than a man's stature,

four cubits; but the way between those heaps

of one and a half cubit. These being thus arranged, and

certain pieces of wood interposed in the way, on the fourth

day the Presbyter, clothed in a hair-shirt, surplice and

chasuble, in the manner of a Priest, from the church of S. Paul

even to the church of the SS. Martyrs Gervasius and

Protasius and the most blessed Ambrose, with bare feet

carried the Cross: upon whose altar, the other

Priests failing, he himself sang Mass for himself.

And Mass being sung, Grossulanus also,

bearing the Cross, entered the same church;

and the pulpit, with Arialdus de Meregnano and

Berardus the Judge of Asti, he ascended. And silence being made

in the people, and the Presbyter standing with bare feet

upon a marble stone, which in the entrance

of the Choir contains the image of Hercules, the same

Grossulanus said to the people: Attend, for in

three words I will conquer this man, and his confusion

I will show. And to the Presbyter he said;

Thou hast proposed that I am a simoniac through gift

from the hand. Now say: To whom did I give it.

[10] Then the Presbyter opened his eyes upon the people,

and extended his finger to those who stood in the pulpit, where the latter publicly accuses him:

saying, See three very great devils,

who by their wit and money think

to confound me. And is not that devil,

who persuaded him to become a simoniac through money,

able to persuade, that he should give yet greater money,

and hide the truth, and take away from me witnesses and worldly

judges? And do ye not know,

that, for the avoiding of the cunning of the devil and of depraved

men, I have chosen God as judge, who

can neither be corrupted by money, nor in any way

be deceived in judgment? to whose judgment if ye wish

to come, I am prepared to do what I promised. And

Grossulanus to him: Now say, of what Simony

dost thou speak? And the Presbyter to him: Now say thou,

which is the good one? And Grossulanus leapt up somewhat,

and said: It is simony, which does not depose

the simoniac. And the Presbyter said: I speak of that,

which deposes an Abbot from his Abbacy, a Bishop

from his Bishopric, an Archbishop from his Archbishopric,

in which he is. And when by these words he had satisfied

all, he heard the people crying, and he proceeds to the pyre, Go out

to the judgment: go out to the judgment.

And the Presbyter in this multiplied cry, although

an old man; from upon the stone containing the image of Hercules

leapt down, and together with the people into

the field, in which were the heaps of wood, came:

and there, while the fire was being kindled in the wood, he said:

Ye, except me, see no Priest, who may

bless this fire: but ye see this paper which

I hold, in which holy words and signs of the holy Cross

are contained. And I the minister will say and make these signs

below; and God, who is my Lord,

from above will bless the fire. And hearing

and well understanding they said; Amen.

[11] And when around the fire he had said these words,

and made the signs, which being duly blessed, and had sprinkled holy water

and incense upon the fire, Grossulanus standing there;

there was doubt concerning the ordained sacrament

among Grossulanus and Arialdus de Meregnano,

who was as it were the most powerful prince of Grossulanus

and procurator of the judgment, and expecting the Presbyter

to be finished by death through the fire, or through too great terror

to be converted to his Lord. For he himself

to Berardus the Judge of Asti, who condemned this law not only

through death, but even through any fiery

injury made on the Presbyter, had said;

Far be it that injury: but I will so magnify the fire,

that from afar the fire will tear out the eyes from his head,

and he himself, burning with fire, will rot into ash.

But the Presbyter, when he had seen them doubting concerning the ordained

Sacrament, again sworn he confirms the accusation, said to them, Let me alone,

for I will well ordain it; nor will I finish the Sacrament,

until I shall have said as much, as will satisfy you.

And straightway by their consent he seized

the cape of Grossulanus, and shook it, saying:

This Grossulanus, who is under this cape, and of no

other do I speak, is a Simoniac of the Archbishopric

of Milan, through gift from the hand, through gift from the

tongue, through gift from servile compliance. And when to them it seemed

to suffice, he added: And I, in reliance

on any maleficium or incantation of your charm, do not enter

this judgment.

[22] and the fire brightly burning This sacrament being made, Grossulanus harmoniously

mounted his horse, and to the church of S. John which

is called ad Concham came; but the aforesaid Arialdus

de Meregnano, inquiring and awaiting the fullness

of the fire, held the Presbyter; and in holding,

felt his hand injured by the very heat of the fire;

and yet to the Presbyter he said: Presbyter Liprandus,

I have seen thy death in the fire: turn thee

to my Lord the Archbishop, having

security of thy life: otherwise go and burn with

the malediction of God. And the Presbyter to him: Satan,

get thee behind. As he drew back, the Presbyter prostrate

raised himself from the ground; constantly entering, and the sign of the Cross being

placed upon himself, the huge flame of the fire divided itself to the South and

North, and a way appeared which

the Presbyter entered. And passing through those very coals

of fire, as if he were treading sand, he felt; and while

through that very way he was passing, the flame behind him

came together. And he himself said to me, and I well understood,

so long as I was in the way of this fire, this prayer

to God I uttered: O God, in thy name save

me, from the same he comes forth unharmed. and in thy strength deliver me: O God, in thy name

save me, and in thy strength deliver

me: O God, in thy name save me, and in

thy strength deliver me. And while a third time he uttered

this word, "save"; he saw himself outside the fire; nor in himself,

nor in his Priestly garments, linen and

silken, with which he was clothed, or in the hair-shirt, any injury

did he feel. Then the people fully, as it were

with one mouth, conferred praise to God and to this Presbyter,

outside and within the city: but Grossulanus

intrepid deserted the Seat of the Archbishopric

and the city: because, the common mouth of the city being opened,

it had been sworn, that to neither of them, nor to any of

their party, for this action should harm be done, except

what the Lord should do to them. Thus far Puricellus,

page 399 and following.

§. II. The remaining life and death of Liprandus, illustrated by miracles.

[13] So bright a miracle did not at once have

every, The people wavering concerning the judgment effect that was hoped for: but

because the presence of the Suffragan Bishops

did not wholly lend favor to this law and triumph;

and because the fire injured the Presbyter's hand, in casting

water and incense upon the fire;

and because the foot of the horse of Joannes de Rode harshly trod

the bare foot of the Presbyter, coming out of the fire;

the throng, sad at the fall and ruin of Grossulanus,

was after a little scandalized at the Presbyter and his law,

and being scandalized, at the exhortation of certain

Priests, committed many battles and homicides.

Meanwhile Grossulanus found the Lord Pope Paschal

favorable to himself. But Landulfus

de Vareglate, one of the aforesaid Elect, but rejected

on account of absence, returning from Jerusalem

came to Rome; and concerning Grossulanus, already

returned thence, learned (as may be read in the Ambrosian

Monuments, page 496) not only what

had been done at Milan on account of the contention of the Presbyter

and Grossulanus; but also how solemnly the Roman

Pontiff after other deeds had received Grossulanus

… But yet that Landulfus de Vareglate,

coming to Milan, did not directly despise the Presbyter

nor his law; but to the Clergy

and People of Milan promising to depose

Grossulanus from every ecclesiastical Office, according to

the reckoning of the Canons, said: Provost Landulfus, Why concerning the law

of the Presbyter Liprandus and of Grossulanus do ye contend,

and battles and homicides among you do ye make? Behold to you

most certainly I say, and through Joannes Vicomercatensis

to Grossulanus I send word, that I, before

the Lord Pope Paschal, and his Curia

or Synod, promises to go to Rome; with certain reasons and just and

holy Canons will prove that he cannot

subsist in the number of Bishops or Presbyters,

or even in any order of Clerics.

But the Clergy and People, credulous to this authentic man, and according to

and Ordinary of the greater Milanese church,

together with Grossulanus

strove to come to the Roman Synod.

Whence the rigid and wise Captain of the Milanese,

Amizo de Landriano, said; You

wish to deny (or drown) the "ludria" (that is, the otter, an amphibious animal) in

water, that is, in vain

you labor.

[14] But Grossulanus, prostrated at the feet of the Apostolic Lord,

received refuge again for himself and his own. where in the year 1103 Liprandus urges the cause;

But the Presbyter Liprandus, since he was now an old man,

and two years had passed after the law made by himself,

and so in the year 1103, being challenged and

as it were compelled, came to Rome to the Synod;

in which the aforesaid Landulfus de Vareglate, who

after that same Synod was Bishop of Asti,

corrupted perhaps by prayer or by price in favor of the accused,

neither before the Pope or his Curia or Synod

uttered any ignominious word against Grossulanus;

contrary to what he had promised at Milan: but Landulfus being silent, Grossulanus perjuring himself

but the Presbyter Liprandus purely notified the cause which

he had against Grossulanus; and

the Apostolic Lord did not praise the law, given by the Presbyter

himself, and marked by both sacrament and fire;

but confirmed the grace and office of the Presbyterate in

him, and said: If this Presbyter would swear,

and twelve Priests with him by oath

should affirm, that Grossulanus compelled the Presbyter

himself to go through the fire, Grossulanus should sustain

deposition: and concerning this he gave space for taking counsel

through one night. But that night

being passed, the Apostolic Lord before the Synod from Grossulanus

received a sacrament, in which sacrament

Grossulanus thus said: I, Grossulanus, by the grace

of God Archbishop, did not compel the said Liprandus

the Presbyter to go to the fire. Then also Ardericus,

Bishop of Lodi, by oath affirmed

the same thing; but to Azo Bishop of Acqui,

offering to swear the same thing on the part of Grossulanus,

it was remitted by the Apostolic Lord. Grossulanus

therefore came forward to receive the grace of restitution:

and when he came forward to receive restitution,

the Gabuta and the Pastoral staff, which the same

Grossulanus held in his hand, his dignity is confirmed, before the Synod fell to

the ground: which sign, to very many was

an indication, that his sacrament was a sacrament

of death. Nevertheless neither the Pope, nor his

Synod then regarded this: but Grossulanus himself

to Azo of Acqui and Ardericus of Lodi, and

Jordanus de Clivi, and the other Milanese both

Clerics and Laymen, nay even to the Bishops

Suffragans of the same Church, wishing to have him

as Archbishop, although idly, he restored.

[15] That Presbyter Landulfus, although on occasion

of this restitution he was suspect to the restored Grossulanus

and to those receiving the restored man; as also to Liprandus his priesthood: yet in

the church of S. Paul and his house, he was a Priest

suitable in his office for seven years after that same

restitution until after the year 1115. But

when thus one held the other suspect, who, on account of a sick man healed, an enemy of Grossulanus, it happened

that Heribertus de Bruzano, greatly weighed down

with fevers, came to the said Presbyter, supplicating

that against the infirmity he would give him a remedy.

The ministers indeed of the Presbyter administered food

and a fitting bed to that sick man, until

the Lord of powers, through the imposition of the hands

of that Presbyter, granted a salutary remedy

to the sick man. Whence Grossulanus, stung, said to

the Presbyter: from him he suffers himself to be suspended from Mass, Because thou hast had fellowship with Heribertus, my

excommunicate; I command thee that thou sing not Mass,

until thou shalt have received penance therefor,

and made satisfaction to me. And the Presbyter to him:

What I did in Heribertus, was good, and from God

came; and of a good and God's work I know not how to repent.

And though thou hast no power over me, yet

for the avoiding of scandal, I will obey thee.

[16] Moreover Grossulanus, by the favor of William Abbot

of S. Ambrose, and of Andreas the Milanese Primicerius,

and of many other prudent men both

Clerics and Laymen, and withdraws into the Valtellina in the year 1110, had neither the seat, nor

any fortification of the Archbishopric, after the law

first made by the Presbyter, or the restitution

celebrated by the Synod. But my

oft-named uncle, within the space of one year and a half,

left the men, who not for the love of the divine

law and ecclesiastical discipline contended,

and went out of their city, and the Valtellina

valley, distant from Milan beyond seventy

miles, he inhabited. But what happened to him hence,

after some time returning, page 417

thus narrates in Puricellus Landulfus. The horse

of my brother Anselm and mine being taken, whence returning in the fourth year he lies sick in the monastery of Clivate, together with my said brother

I hastened to that my patron. And

when I had proceeded twenty-five miles, to me

an Angel met saying: The Presbyter Liprandus,

returning from the Valtellina, lies sick at the monastery

of Clivate. Sooner therefore than I had hoped,

I found him sitting in bed and eating milk.

Who when he saw me, raised both

hands, and gave thanks to God. But Arialdus the Abbot of that

monastery, after he heard that I had arrived,

and given consolation to that sick man; me

and my brother outside the chamber he called; and

through several words he made known to us that he trembled for the fidelity which

he had sworn to Grossulanus: and the Monks not knowing,

he admonished us, that him

we should carry the sick man away from the monastery, at least two

miles.

[17] But the sick man, when he perceived me and my

brother to be solicited concerning his infirmity and conveyance,

said: but being asked by the fearful Abbot to depart thence, Be not troubled: for through the grace of God

now to me it is much better; and on the morrow,

God assenting, into the city we shall have our journey. And

morning being made he put on certain of his cracked garments,

and took food, and as if made whole upon

ass laden with skins, suddenly he convalesces and returns to Milan, although usually twice or

thrice in a day he was tormented by the falling sickness, yet,

the Presbyter sitting upon the mule, the same boy

came with us in one day even to S. Damian

de Baraza, without any impediment of that

infirmity. There by the grace of God and of the most blessed Ambrose,

whose place this is a cell, well received

we passed the night, and halved another day;

and before the setting of the sun the church of S. Paul and our

house we entered, and the family which

was there, our own, we made glad. There was then war

against the Lodigiani for the Milanese; concerning which treating

Landulfus in Puricellus in the Monuments, page

528, The innumerable evils which were wrought through four

years in that war I do not enumerate, he says, Grossulanus being then in exile thence

but the death of Anselm my brother, and of other

many of my kinsmen and fellow-citizens,

made manifest through that war I bewail; nor the begun

journey do I utterly desert. For while that city

Lodi still stood, and resisted the Milanese,

attempting to destroy it; Grossulanus

was in exile from Milan: and that Ardericus of Lodi

very rarely entered his own city, but Milan

frequented: but the Presbyter Liprandus,

in his house and his church near the church of S. Paul,

awaited the consolation of the Kingdom and of the Church.

[18] Nor did he await in vain: for indeed in the year 1111

in the month of October, by occasion of the rivers so swelling through continuous

rain, that they troubled not only the villages,

but also the city itself in a wondrous manner; for ending whose cause 18 men are chosen,

and some said that the discord concerning Grossulanus

was a malice worthy of a second deluge; for

the ending of it eighteen men were chosen, who all thus swore:

Until these next Kalends of January

harmoniously will we give a just and right sentence

according to the Canons, concerning the discord of Grossulanus,

whether he can be Archbishop of Milan, or not;

and if he cannot be, of another person we will make

harmoniously a Catholic election on the same day;

and to hold that sentence likewise swore they, who were

by them by name asked for this, Priests, Soldiers.

But when on the last day of December, the lesser Canons striving against it in vain, says

Landulfus in the Monum. p. 541; that Ardericus, left

by Grossulanus, who had set out for Jerusalem, Vicar

in the city, and seventeen others were in accord

to elect Jordanus; I, by command of Andreas, Primicerius

of the Decuman Presbyters and Clerics

of Milan, came to them; and as the

Primicerius himself commanded me, I said to them, that ill

had they taken counsel. Nevertheless they did not change their

counsel; but morning being made, namely on the Kalends

of January of the year 1112, as is further read in Puricellus

from Landulfus in the Life of Herlembaldus, page 412,

the same Ardericus with the Vicedominus and the others

sworn together with him … ascended the pulpit; they abdicate Grossulanus and elect Jordanus: and silence being made

in the people, before that very great multitude

speaking, he said: We, saving the reverence of the Pope, according

to the authority and justice of the Canons,

say, that Grossulanus cannot be Archbishop

of Milan. This being said and confirmed,

straightway the Presbyter Jordanus de Clivi

he elected as Archbishop.

[19] When the Presbyter Liprandus heard this,

sick he rose from his bed; to whom Liprandus joins himself. and on the next day to that

Elect he offered a fish, saying: Thanks to God, that

now to me ye bear testimony. But these who

elected thee as Archbishop, did ill, and

may God have mercy on them: because thou couldst be one

Therefore, the consecration of Jordanus having been completed, Grossulanus having been sent back to his See of Savona, Mamardus of Turin straightway went to Rome, and sought the Stole: and returning thence he brought the Stole and a charter, containing the oath which the Pope demanded from Jordanus; otherwise the Pope forbade the Stole to be given to Jordanus, as the same Mamardus noted. But Jordanus was fasting for six months, and had not the Stole.

[20] Then, as is related on page 415, the Presbyter Liprandus, set in the very summit of his old age, says his nephew Landulf, Then Liprandus, said to me: I see thee blushing somewhat over me, on account of the things which I said and did against Grossulanus. But that thou mayest blush the less for the same, I tell thee truly, that I reserve that cause to God Almighty alone: and while hope remains, I greatly desire to end this worldly life of mine in the hands of those by whose protection my body and soul, the divine grace assisting, may be protected from the hands of those who, by protecting Grossulanus, have wished and do wish to conceal the will of God. But concerning this Church of Milan, in which thou counsellest me to remain and end my life, weary of ecclesiastical boasting, I say that it is to me, who desire to go to Jerusalem, like a ship without sailor and oarsman rotting in port: and if thou shalt live according to thy age, thou shalt find it to be such.

Following the counsel of this my master, when I wished altogether to abandon the administration of Jordanus, the Presbyter himself was carried off to the monastery of Pontida, he is carried off to the monastery of Pontida, without my knowing it. That monastery is, by the testimony of Puricelli on page 419, across the river Adda, named after S. James, by whose name alone it is marked on the maps at 30 miles from Milan. Its founder Albertus had died in the year 1095, and so the discipline there was still recent.

But the Presbyter Liprandus being placed in the monastery of Pontida, the report concerning Grossulanus, returning from Jerusalem, filled the ears of Jordanus and of his Ordinaries; where, Jordanus in the meantime receiving the Pallium, and Mamardus, Bishop of Turin, again came to Milan; and the Stole, which in the preceding June (so it must be read, not "year," as the Manuscript has; the matter itself speaks) he had been unwilling to give to Jordanus without the oath, and did not give—now, namely, on the feast of S. Nicholas, when the Presbyter Liprandus entered Pontida, he placed upon the altar of S. Ambrose: and Jordanus, kissing it, took it from that very altar: which placing and taking-up was done in the absence of the Ordinaries and Primicerii.

[21] But the Presbyter Liprandus, in that monastery, in the presence of the Monks and Brethren, from the feast of S. Nicholas until the feast of the Epiphany of the Lord, he dies in the year 1113, on the 6th of January in the year 1113, lived splendidly, that is, with great edification: and on the night of that same festival, when he gave up his spirit, a great and sweet splendor illumined the house in which he lay, while the bystanders marveled: and thus he himself had foretold to the Brethren. At that hour, when his body was being carried forth to the tomb, the splendor of the sun illumined the air, and the cloud with snow ceased. While the Presbyter also was yet in life, when Grossulanus and the other Grossulanists were calumniating him and his law, renowned for miracles in life and death, a noble Knight of Piacenza was, to his praise, snatched from the jaws of death. For, when that Knight was as it were in sleep, he felt this Presbyter stroke his throat; and straightway he vomited up a fish-bone, which was choking him. At the same time also, when the house of a certain neighbor and one connected with him was burning, suddenly there was a shower, and it preserved entire the straw and the house of the Presbyter himself. But if I should run through each of the things which he did, to his praise, my spirit would fail … But God, who lives and reigns through all ages, now and ever, bless his soul. Amen.

[22] Thus far Landulf, the nephew on the sister's side of the Presbyter Liprandus, transcribed from Puricelli, partly in the Monuments of the Ambrosian Basilica, partly and chiefly in book 4 concerning SS. Arialdus and Herlembaldus, yet having obtained no cult, of which books I have cited the pages, since the author himself thus far remains unpublished, just as do the Histories of the Elder Landulf and of Arnulf, promised indeed by Puricelli and prepared for the light, but never published, so far as I know. For the rest, neither he himself nor any other makes mention of any cult paid to Liprandus as Blessed after death; nor does there seem to survive in the church of Pontida, within or beside which it is permitted to suppose him buried, any monument of the deceased: since Puricelli brings forward nothing of this kind, though he most diligently scrutinized all that pertains hither. To me, however, at the preceding day, where treatment was made of S. David the Solitary of Thessalonica, [unless perhaps at Pavia, where in the year 1504 the bones of S. Liprandus were found,] probably translated to Pavia, a conjecture comes, that thither from Pontida was also translated the body or certain bones of the Presbyter Liprandus: since among the Relics there discovered at the sepulcher of King Liutprand, in the year 1504 on the 24th day of July, besides the bones and ashes of S. David himself, there are reckoned also some of S. Thomas the Martyr and of S. Liprandus; nor is it easy to find another of this name to whom the title of Saint could have been given.