Rudesind

ON ST. RUDESIND, BISHOP OF DUMIUM, AT CELANOVA IN GALICIA,

IN THE YEAR 977,

Preliminary Commentary.

Rudesind, Bishop of Dumium, at Celanova in Galicia (Saint)

§ I. Various Acts of St. Rudesind. Sacred cult. Relics in various Churches.

[1] Among the outstanding Heroes of the Benedictine family who illustrated the Spains in the tenth century of Christ, there was pre-eminent St. Rudesind, or Rodesind, commonly Rosendo, illustrious by birth of royal stock and by Episcopal dignity. Him, worthy of heavenly honors for the innocence of his life, his deeds gloriously done, St. Rudesind enrolled among the Saints by Celestine III: and the frequency of his miracles, Pope Celestine III entered in the catalogue of the Saints in the 5th year of his Pontificate, of Christ 1195, when two hundred and eighteen years had passed after his death. In the Bull of Canonization the Pontiff mentions a book written about the deeds of Blessed Rudesind, which he asserts that he had read when, placed in lower offices, he enjoyed the title of Legate of the Apostolic See in the kingdoms of the Spains; being then a Cardinal, named Hyacinth, sent by Pope Alexander III in the year of Christ 1171 to settle certain controversies that had arisen between Alfonso VIII and Ferdinand II, Kings of León: which they say was happily accomplished in the year 1174.

[2] Tamayo Salazar, in his Spanish Martyrology at the Kalends of March, asserts that the Acts of St. Rudesind (or the book of his deeds read by the Pontiff) are preserved in the famous monastery of Celanova, of which we shall treat below; his Life written of old, and not obtained by Tamayo Salazar, and he complains that he could not obtain a copy of them, though he had long sought it. Part of them, however, he published from a very old Breviary of Compostela, written on vellum parchments; part, written round in the native idiom, he extracted from an ancient codex and made Latin. These we too had prepared for the press. But a longing was stirred up to obtain the first monuments. sent to us by most religious men, We therefore implored the good will, which we had experienced elsewhere, of the Reverend Fathers Michael Godella, living at Madrid in the service of the Most Serene Queen, and Francis Cachupin, Provincial Superior of our Society of the Province of Castile, under which the colleges of Galicia are contained. The latter committed that care to the Reverend Father Gabriel de Henao, emeritus Professor of sacred Theology in the Colleges of Oviedo, Valladolid and Salamanca, Latin and Spanish, and very celebrated for very many published books. He sent here to us the Life and miracles in manuscript, both Latin and Spanish, with a letter written at Salamanca on the 10th of November in the year 1613, and indicates that he had obtained them, God favoring, sooner than he had hoped, and that by the singular kindness of the Most Reverend Father Master Fray Maurus de Somoza, Qualificator of the Council of the holy general Inquisition, Abbot of the Salamanca College of St. Vincent, Master General of the Order of St. Benedict, Professor of Scotus in the Academy of Salamanca, and a son of the most worthy monastery of Celanova, who by his authority moved the Most Reverend Abbot of his convent to deign to transmit as quickly as possible whatever Acts of St. Rudesind existed in the archive. And at the end of the Acts themselves these words were written: "It corresponds to its original, which is preserved in our monastery of St. Saviour of Celanova, on the 24th day of October in the year of the Lord 1663. Fr. Bernard Possedas, Abbot of St. Saviour of Celanova. confirmed by authentic testimonies: Fr. Gabriel de Zeuellos, Prior of the monastery. Fr. Francis Garcia, Librarian of the monastery." These things we have thought it right to indicate here, and to declare what testimony of a grateful mind we owe to these Seven men.

[3] These Acts had already been fitted with their Notes after our custom, and were shortly to be put to the press; when behold, we receive the same from the Eminent and very Reverend Father José Sáenz de Aguirre, Doctor and Professor of Sacred Theology, who, in a letter attached, written in the royal monastery and university of Irache of the Benedictine order the same submitted again from an older autograph: on the 12th day before the Kalends of April in the year 1665, indicates that he had received from the Most Reverend Father Bernard de Posseda, Abbot of the illustrious monastery of St. Saviour of Celanova in Galicia, the Life of St. Rudesind, Bishop and Abbot of the same monastery, and indeed translated wholly faithfully and to the letter from that which Master Fr. Stephen, formerly a monk

[25] There had come together, then, for so holy a spectacle, a glorious throng of monks, awaiting the departure of the blessed man with great sorrow. These, then, hearing so holy an admonition and so happy a provision, threw themselves upon him with great weeping, kissing his Angelic face. For already the Lord had transformed him into a kind of hope of resurrection. For a certain spiritual reverence appeared in his countenance. he dies holily, a most sweet fragrance being left: Meanwhile, amid the weeping of the monks singing psalms, and amid the choirs of the holy Angels waiting, his holy soul went out of his body, ^b and so great a fragrance of sweetness filled all who were present that it surpassed all spices with its wonderful fragrance.

[24] Spending that whole night in vigil with the Brothers, he persevered in prayers: on the next day, as though he were suffering the sickness of no affliction, he stood on his feet, and entered the holy Church on his own steps, and, most devoutly attending the solemnities of the Mass, he received the viaticum of the Lord's Body, and also of his Blood: he is fortified with the sacred viaticum: and, the Brothers of the whole monastery having been gathered, he gave them the kiss of holy peace: he also recalled to memory the word of exhortation which he had always been accustomed to have in his mouth. "See," he said, "sons, to whom you have devoted yourselves, and whose sweet yoke you have taken upon you, because you cannot please the Lord Christ unless with full affection you despise the scandals of the world: let there be among you no scurrilous or idle word, no tares of discord: but have peace among you and the bond of charity, that the Holy Spirit may dwell among you. For I trust in my God that I shall always be with you, even after death."

having professed there, wrote it in ancient characters. That this was very different from that other one which Master Ordonius composed, and which was recently sent by order of the Most Reverend Father General, Master Fr. Rudesind de Murica, Royal Preacher, from the University of Salamanca. Nevertheless, the above-mentioned Abbot of Celanova wished this one also to be sent, so that if perhaps either one should be lost on the journey, at least the other of them might reach our hands. He adds that this one is far more ancient than that other, and exists on a very old parchment. That there are in it some things unpolished according to the standard of that time, which nevertheless display a venerable antiquity. So far that letter. In the title this more ancient Life is said to have been written by the Reverend Father Master Fr. Stephen; written by Master Stephen, a monk at the same place, but the later one, previously sent to us, by the Reverend Fathers Masters Friars Ordonius and Stephen, monks of the same monastery. Moved by this title, some have judged Ordonius to be much more ancient than Stephen. Tamayo Salazar, although he saw no Acts, nevertheless makes Ordonius a writer nearly contemporary with the holy Abbot.

Ordonius librum per Christum condidit istum, Bisdenis annis septem supra mille ducentis. Ordonius, through Christ, composed this book, in twice ten years and seven above a thousand two hundred.

This Era 1227 falls, Prior in the same place. as Morales also notes, in the year of Christ 1189, when the same Morales notes that it is read at the beginning of the book that Ordonius was a monk and Prior of that monastery: and he inserted the deeds of St. Rudesind into his own works: which others also did after him; Juan Marieta, book 5 of the History of the Saints of Spain, chapters 64 and 65, Other Acts written in Spanish, Mauro Castellá Ferrer, book 2 of the History of St. James of Compostela, chapter 12, where he candidly affirms that after St. James he is drawn with the greatest inclination of mind toward St. Rudesind before the other Saints, since he wrote that history when he was in command of the royal soldiery in the territory of Celanova and the district of Orense, where he was born. But Antonio de Yepes, in volume 5 of the General Chronicle of the Order of St. Benedict, at the year of Christ 935, drew out at full length both the history of the foundation and antiquities of the monastery of Celanova and the deeds of St. Rudesind, where from folio 6 to 36 he distinguishes each matter under various chapters, and lists St. Rudesind among the more illustrious Saints of the Spains, his likeness being expressed on the front of each of his books among the chief Saints of the Benedictine Order. In the Portuguese language too (for the authors cited wrote in Spanish) the Acts of the same Rudesind were published by Rodrigo da Cunha, Bishop of Porto, and in Portuguese: afterwards Archbishop of Braga, in the History or Catalogue of the Bishops of Porto, part 1, chapter 13.

[5] Tamayo Salazar, in the Spanish Martyrology at the Kalends of March, celebrates him with this encomium: "At Celanova in Galicia, of St. Rudesind, monk, Bishop of Iria and Dumium, who, celebrated for the working of virtues, his public veneration, March 1, more celebrated for the brightness of his miracles, and most celebrated for the evidence of his holiness, fell asleep in the Lord." Wion, Ménard and Dorgan have these words in the Benedictine Martyrologies: "In Spain, of St. Rudesind, Bishop, conspicuous for holiness and the glory of miracles." Bucelin celebrates him with a more extended encomium. The Benedictines of the kingdoms of Portugal, from the Breviary of Coimbra printed in the year 1607, recite an office of twelve lessons, four of which are taken from the ancient Life. Jorge Cardoso treats of him in the Lusitanian Hagiology, who in the office of the Portuguese Saints venerates him among the Confessor Pontiffs in the hymn at Sext. Juan de Sanclemente, Archbishop of Compostela, among the proper feasts of the diocese published in the year 1596, ordered the office of St. Rudesind, Bishop and Confessor, to be celebrated with semi-double rite on the Kalends of March, because he had been Archbishop of Compostela. According to the Order of reciting the divine Office through the Spains, often published at Madrid, likewise on March 2 and 3, he is venerated with a double office in the diocese of Mondoñedo, as in the Church of Compostela on the following day, and on the third of March in the diocese of Astorga. On the Kalends of September the memory of the first Translation is celebrated in Tamayo in these words: "At Celanova, a monastery of the Order of St. Benedict in Galicia, and on September 1 for the Translation. the Translation of the sacred pledges of St. Rosendo, Bishop and Abbot of the same monastery, which is known to have been carried out with solemn display and royal pomp by Hyacinth, Cardinal of the Holy Roman Church and Legate of the Apostolic See through the Spains, afterwards Supreme Pontiff under the name of Celestine III."

[6] Among the Apostolic men who, ordained Bishops by Saints Peter and Paul, were sent into Spain to spread the faith of Christ, we said on the Kalends of February, at the Life of St. Caecilius, Bishop of Elvira, that St. Torquatus, Apostle of the Colony of Acci, is numbered; St. Rudesind carried the bones of St. Torquatus, Bishop, to Celanova: and we shall speak more fully again at the Ides of May, on which day St. Torquatus and others too are inscribed in the Tables of the Roman Martyrology. Some relics of this Saint were formerly preserved in the church dedicated to his name, and called the Column of St. Torquatus, on the bank of the river Lima on the present border of Galicia and Portugal. Since the power and lordship of that place belonged to the family of St. Rudesind, he had those relics translated to Celanova, the monastery founded by him. Afterwards the monks of Celanova venerated the relics of Saints Torquatus and Rudesind with one and the same veneration; whose forty-seventh Abbot, Claudio Tenorio, had a silver casket of great price made, the relics of both translated in the year 1601: and enclosed in it the sacred relics of Saints Torquatus and Rudesind, and, a solemn procession having been instituted, placed them on the high altar on the Kalends of March 1601. Two whole bones of these Saints, by the liberal donation of the same monks of Celanova, were carried to Compostela in the same year on the 29th day of March, some of St. Rudesind's are at Compostela, and received, as was fitting, with the greatest magnificence by Archbishop Juan de Sanclemente and the Canons of the Cathedral Church. All the Clerics and monks of the whole city were then present at the procession instituted: rare and excellent music was employed, and triumphal arches erected, not without great expense. at Orense, There are also some relics of each Saint in the Church of Orense, in whose diocese Celanova is built: in the sacristy of this monastery is preserved the jaw of St. Rudesind, enclosed in a silver reliquary. All of which things are narrated more fully by Mauro Castellá Ferrer, who was present at the said Translation to Compostela. But after his work was printed, and at Mondoñedo. some relics of St. Rudesind were carried with great solemnity to Mondoñedo in the year 1614, where his feast is religiously celebrated on these Kalends of March. Chapter 4 of Yepes's history should be read, and the seventh Diploma in its Appendix.

§ II. The royal stock of St. Rudesind. His ancestors, brothers, descendants. The Church of Compostela dedicated.

[7] Writers commonly report that Rudesind sprang from the illustrious family of the Kings of Oviedo, and that their royal insignia were transferred to the hereditary device of this family. St. Rudesind of the stock of the Kings of Oviedo: The insignia of Froila, the first King, are said to be preserved in the monastery of Samos, those of Alfonso the Chaste in the Church of Oviedo, and those of Ramiro I in the basilica of Naranco; and on them is shown a red Cross with the Greek letters Α and Ω placed between. In place of these letters the devices of St. Rudesind, which are still seen on the door of the church of Celanova, have a compass and a mirror, by which they say the ordering of life and the measure of actions with the disposition of morals and the examples of deeds are denoted. But these things the students of genealogical science will weigh more curiously. St. Rudesind in his Testament calls his father Gutterius; his father: Morales, Marieta, da Cunha and others, Guterrius Arias; Sandoval, Gutterius Mendez; for which surname Yepes, with Ordonius in the Life, writes Menendez, and interprets it as Hermenegild, and calls him Guterrius Menendez de Arias. His paternal grandfather, Morales asserts from a certain writing of St. Rudesind, his grandfather, was Count Hermenegild, a kinsman of King Alfonso the Great, and supreme Prefect of his court: nay, as others have it, he was the supreme General of the soldiery, and Captain general, and was called Hermenegild Menendez, or Gutierez, who seized Duke Vitiza, a rebel for seven years against the Lord King Adefonsus and the Lady Queen Scemena, and presented him to the King in the city of Oviedo: when he received by the King's donation all the land which the latter held: as these things are read narrated more fully in Yepes, in the Privilege of confirmation granted to the monks of Celanova in the year 1015 by Alfonso V, the Catholic King, and printed in the Appendix to volume 5 of the same Yepes, number 6.

[8] The church of Compostela under the said Alfonso the Great

[4] The miracles which follow in book 3 we indicate were written by Ordonius, with a Prologue, in which he indicates that the body of Blessed Rudesind rests in the church of Mary, Mother of God; the miracles of book 3 added by Master Ordonius, that is, recently translated there, whereas before it had been buried near the church of St. Peter. Then he sets out everything in the plural number, which until then had been narrated in the singular. Finally Ordonius, to whom we attribute this part, lived toward the end of the 12th century, since he indicates that he wrote the last miracle, related at number 42, under King Alfonso, the son of Ferdinand II. And certainly Ambrosio de Morales, in the place cited above, thinks that Ordonius is the same man by whom the book entitled Expomonogeron was written; and he adds that it still exists in the monastery of Celanova, and is similar to the Rationale of the divine offices published by others, and that at its end this distich is read:

Ambrosio de Morales, book 16 of the Spanish Chronicle, chapter 36, asserts that the deeds and miracles of St. Rudesind are preserved in the monastery of Celanova in an ancient volume, written in characters almost of gold, and he attributes the book written about his life to Ordonius, the other, about the miracles, to Stephen. But from the Prologue it is established that one and the same author wrote both the things done by him in life, in the first book, and the miracles wrought after his death, in the second book: and with the more ancient Acts we judge that this was Stephen, yet not contemporary with St. Rudesind, but about two hundred years younger than he. Hence, since in the same Prologue he asserts that he had read the miracles, we do not doubt that he also had Acts written of old, and divided into 2 books: all of which he gathered in his own style and divided into two books. The first miracle took place in the reign of Alfonso I, the son of Ferdinand the Great, who reigned from the year 1065 until the year 1109. But the writer asserts that he learned that miracle from the account or tradition of the Brothers of Celanova. But presently he narrates another, which holy men who had been present had related: as also the rest related in the first two chapters below. Then in chapter III he indicates how he himself, turned away from his studies and amended by the help of St. Rudesind, received the monastic habit at Celanova, and he describes in chapter III and the following the miracles that took place in his own time. And this Life, as well as the History of the miracles, existed when Cardinal Hyacinth, afterwards Pope Celestine III, was present in person at Celanova about the year 1171 or not much later, and raised the sacred body of Rudesind, already then enrolled among the Blessed. That part of the Miracles concludes at number 30 with these words: "Blessed be God through all things, who works such great miracles through the merits of the most holy Rudesind."

was dedicated, according to Sampirus, Bishop of Astorga: at which solemnity were present Hermenegild, called by others Ermenild, Count of Tui and Portugal, and Arias his son, Count in Minho, or at the river Minho: in which territory Celanova was built by St. Rudesind and his mother. The time is indicated in the Privilege of Consecration given by the same Alfonso thus: The Era, they attend the dedication of the Church of Compostela in the year 899, namely the Spanish Era, equals nine times a hundred, plus six times six and one more added. And in the Privilege of Donation, the charter of Donation is said to have been made on the day of the consecration of the temple, on the Nones of May, in the 36th year of the reign of the devout Prince Alfonso, in the Era 937, which corresponds to the year of Christ 899, when with Solar Cycle 12 and Dominical Letter G, the Nones of May fell on the second day of the week, both in Sampirus and in the Privilege of Consecration indicated. The same Dedication on the Nones of May was inscribed in the Spanish Martyrology by Tamayo Salazar, who adds the Acts of the consecration from Sampirus and the Privileges of the King already indicated. Ambrosio de Morales, book 15, chapter 25, and following him Baronius, refer the said Dedication to the year 900, whether by the authority of Pope John VIII, believing meanwhile, along with other writers commonly, that the faculty of performing the Dedication was granted by John VIII, the Roman Pontiff, to whose epistles in Sampirus the Era 908 is appended, as to the Council of Oviedo the Era 910, which Sampirus writes was begun eleven months after the Church of Compostela had been dedicated, and completed on the 18th day before the Kalends of July; and he adds that, a great army having been assembled, and three years having passed, in the Era 960, deserted cities were peopled by order of the King: which things are asserted with great confusion of years. Morales and Baronius refer that Council, by which the Church of Oviedo was increased with Metropolitan dignity, to the year 901, or rather done by John IX: in which they thought John IX was appointed Pontiff, whose beginning Carlo Sigonio, book 6 of the Kingdom of Italy, and Alfonso Chacón in the Lives of the Pontiffs, place at the year 897, and Girolamo Rossi, book 5 of the History of Ravenna, at the following year: so that those epistles seem to have been written by John IX, which are read only in the Appendix after the other epistles of John VIII, numbers 309 and 310, without any notation of time or year. So much for the time of the dedication of the Church of Compostela, at which the father and grandfather of St. Rudesind were present, illustrious Counts about the year nine hundred. There was present among the seventeen Bishops Naustus of Coimbra, appointed after the city had been snatched from the Moors, with the other Bishops recorded there.

[11] The house or family of Ribera is eminent among the Spaniards for ancient nobility, whose origin is owed to Galicia and to the stock of St. Rudesind hitherto indicated, the family of Ribera is said to be sprung from the stock of St. Rudesind. as Castellá Ferrer indicates, and following him Alonso López de Haro, book 6 of the Genealogical History of the Nobility of Spain, chapter 7, where in nine folios he produces various Dukes, Marquises, Counts and other noble Heroes of this family. Juan de Ribera, Archbishop of Valencia and Patriarch of Antioch, who died in the 11th year of this century, gloried that he was sprung from this stock of St. Rudesind, on the testimony of Ferrer. The deeds and outstanding virtues of this Prelate were embraced in a singular book by Francisco Escrivá, Doctor of Theology of our Society.

§ III. The Episcopate of St. Rudesind at Dumium, to be set as distinct from that of Mondoñedo.

[12] What Bishoprics St. Rudesind held, or for how many years he administered them, authors vary. The Saint himself commonly, as will be clear below, Formerly the Bishops of Dumium near Braga, calls himself Bishop of Dumium: but in what place that See of Dumium was at that time is not sufficiently explored among the writers. Dumium was a monastery not far from Braga, the old Metropolis of Galicia, now included in Portugal, built in the sixth century of Christ, and adorned with an Episcopal See by St. Martin, afterwards Metropolitan of Braga, whose Acts we give on the 20th of March, his natal day. His successors in this See of Dumium are gathered from the ancient councils as these: John, Benjamin, Germanus, Pimenius, Recimirus, Avianchimarus, Fructuosus, Vincent. Of these Fructuosus was made Archbishop of Braga, and, enrolled among the Saints, is venerated on the 16th of April. Vincent was present at the Fifteenth Council of Toledo under Egica, in the Era 726, the year of Christ 688. Whether he lived until the irruption of the Moors, or whether another was substituted for him before that, is uncertain. Sandoval, in his King Pelayo, reports from old monuments that in the Era 754 (that is the year 716) Lisbon, Coimbra, Braga, Orense and the neighboring cities were taken by the Moors. Tamayo Salazar, at the 5th of February, where he treats of the Finding of the relics of St. Martin of Dumium, reports from Rodrigo de Acuña, volume 1 of the History of Braga, chapter 75, that at that time the monks of Dumium fled into the Asturian mountains, [whether on account of the persecution of the Saracens they afterwards fled into the Asturias?] and not far from the city of Mondoñedo built another monastery, also called Dumium, and dedicated to St. Martin on account of some relics of his carried there. And he says that Acuña proves it from the autograph of the donation which Apala, a noble and devout woman, made to the monks and to Bishop Theodomir, "in honor of St. Martin, whose relics are known to be in Mondoñedo and in the See of Dumium of the Province of Galicia." But Tamayo, at the 16th of October, places Theodomir thirteenth among the Bishops of Bretoña and Mondoñedo, at the year 980, and as the successor of St. Rudesind: at whose Acts on these Kalends of March he tries to persuade us that the Bishops of Dumium in those times were not others than those of Bretoña and Mondoñedo. whether they became Bishops of Mondoñedo and Bretoña:

[13] This matter must be unraveled in a few words. And first, it is certain from the Councils that there were various Bishops of Bretoña before the irruption of the Moors: in the 6th and 7th centuries there subscribed Maliosus, or Maylocus, Methopius, Sonna, or Sonanus, The old Bishops of Bretoña, and Bela. Then that the See of Bretoña was destroyed by the Saracens is testified by Alfonso the Chaste, in Sandoval, in a diploma signed in the Era 858, that is, the year of Christ 830, and that diocese to the Bishop of Oviedo, until

[10] St. Rudesind had two brothers, Munius Guterrius and Froilanus Guterrius, his brothers, sisters, who with their sister Adosinda confirmed his donations and subscribed his testament: to whom Yepes, chapter 4, adds another sister, named Ermesenda. To the Diploma of the donation made to the Church of Oviedo by Ordoño II, in Sandoval, there subscribes among others in the Era 952 Nunius Guterrius, perhaps the paternal uncle of St. Rudesind: for then the grandfather Hermenegild Gutterius was still living, who had several sons, among whom he divided his possessions, as Alfonso V testifies in the Privilege cited. "Those of them which Gutierrus Menendez obtained he divided again between his two sons, the Lord Bishop Rudesind and his brother Duke Froila: but to his other sons he gave his inheritance in other parts, as also to these two named above. And the Lord Bishop Rudesind and his brother Froila named above held them all the days of their life, no other man possessing an inheritance there besides the two brothers: and when they came to the last day, which is the irrevocable inheritance of all the living, they left those inheritances by bequest in the right of their monasteries of Celanova and Villanueva, leaving them no heir or possessor there." The aforesaid Privilege of Alfonso V was ordained under his rule by the Great Count and Duke Menendus Gundisalviz, a nephew. of the seed of the above-mentioned Count Herminigild and nephew of the above-mentioned Pontiff St. Rudesind; perhaps sprung from his brother Munius, or Nunius, Guttierez: by whose industry and protection, the King showing every favor, Abbot Mamillanus, the successor of St. Rudesind, recovered the possession of their goods, various of which had been snatched away.

[9] Count Gutterius, as Tamayo Salazar asserts in the Life of Rudesind composed by himself, is said to have been on an expedition with King Ramiro, the son of King Ordoño, near Coimbra, when his wife Ildaura was forewarned by an Angel that she would conceive a son, namely St. Rudesind. But this King must have been Alfonso III, or the Great, the son of King Ordoño, who succeeded him in the year 862, and, after reigning almost fifty years, died in the year 910 or the following year; in whose reign St. Rudesind was born, in the year 907. He acknowledges in his testament his mother Ildaura, called by others Ilduara, commonly Aldara. Her Life, among the holy and illustrious women of Portugal, was published as number 53 by Luís dos Anjos, Ildaura his mother, and he asserts that some diploma signed in the year 925 exists in the Monarchia Lusitana with these words: "At that time when the Counts Guterres Arias and the Countess Aldara held Portucale and the lands of Santa Maria." A eulogy of this Aldara was also composed by Yepes, volume 5, at the year 455, chapter 4, where he gives her epitaph in the church of Celanova, erected by her son St. Rudesind, as follows: she died holily in the year 943 Degit hic humatum Ilduaræ confessæ sanctum corpus, conditum a Rudesindo Episcopo prole sua, tertio decimo Kalend. Ianuarij Æra XCLXXXI [Here lies buried the holy body of Ilduara the professed, laid up by Bishop Rudesind her offspring, on the thirteenth day before the Kalends of January, Era XCLXXXI]; he then interprets the Era as 981, which falls in the year of Christ 943. Ferrer says that she was buried in an arch set in the wall of the oratory of St. John the Baptist, before the altars of the Virgin Mother of God and of the same holy Forerunner, on the epistle side. St. Rudesind acknowledges that he built that monastery together with his mother Ildaura, who, Yepes and Anjos add, after the death of her husband took the monastic habit among the Benedictine Lay Sisters, who, they say, were then called Professed Women, perhaps in the neighboring monastery of St. Mary of Villanueva, over which her daughter Adosinda, the sister of St. Rudesind, presided as Abbess: and Morales reports that she was buried with her mother in the oratory of Celanova, and adds that both were held in sacred veneration. Born of the aforesaid parents, St. Rudesind had as his spiritual father, as he himself testifies, Savaricus, Bishop of Dumium, whom we show below flourished in the years 906, 913, 914 and 918. He obtained, as we think, a family name, since among the Counts of Alfonso the Great in Sandoval, page 250, a certain St. Rudesind Rudesind Gutierrez is found, perhaps his great-grandfather. That he grew up while not only his parents but also his grandfather Hermenegild were living, we gather from the Privilege of Alfonso V indicated above: in which these words are joined: "But after the death of the aforesaid King Adefonsus, his son the Lord King Ordoño confirmed it to the aforesaid Duke Ermenegild: he grows up under the care of his parents: and after the death of the Lord Prince Ordoño, the Lord King Ramiro confirmed it to Duke the Lord Gutierre, son of Ermenegild." When Alfonso the Great died in the year of Christ 911, his son García succeeded, and, dying after three years, left the kingdom to Ordoño, another son of Alfonso: who lived until the year 925, and had as successors first his brother Froila for one year and two months, then his sons, Alfonso IV until the year 933, then Ordoño II, at the beginning of whose reign Gutterius, the father of St. Rudesind, seems to have departed from the living, and his mother Ildaura to have lived for some time a widow, and indeed in a monastery, having died in the year 943 on the 20th day of December.

the See be restored, as entrusted. Not long after, Savaricus was given as Bishop to the people of Britonia, who on account of the Saracen persecution departed from his See and founded it in the place called Mondoñedo, with the permission of Alfonso III. they migrate to Mondoñedo: The charter concerning this matter is found in Tamayo under October 16, signed on the 10th before the Kalends of September, in the Era 902, or the year of Christ 864. various bishops there: Pope Nicholas I then presided over the Church, having died in the year 867, under whom Sandoval notes in his work on Alfonso III that that See was translated from Britonia to Mondoñedo; but by Gonzalo, whom we judge to be the successor of Savaricus, for whom the Pontiff approved the Translation of the See granted to his predecessor by the King. That Gonzalo was still living in the 22nd year of Alfonso, the year of Christ 888, the same Sandoval teaches. Theodorindus succeeded, and was present at the dedication of the Church of Compostela in the year 899, as was proved above, and is called Bishop of Britonia by Sampirus: whom we judge to be the same one who, according to Tamayo, is said to have still been living in the year 909. At these times, that the elder Rudesind was Bishop of Dumio, and was present at the consecration of the church of the monastery of Valdediós near Oviedo, is manifest from an ancient inscription, but the Bishops of Dumium were others than these: Rudesind I, published by Ambrosio de Morales, book 15, chapter 23, with this clause: "This temple was consecrated by seven Bishops, Rudesind of Dumium, Naustus of Coimbra, Sisnandus of Iria, Ranulphus of Astorga, Argimirus of Lamego, Reccaredus of Lugo, Ellecanus of Zaragoza, under the Era nine hundred and thirty-one, on the sixteenth day before the Kalends of October." That year was the year of Christ 893. Sandoval mentions this Rudesind in his Alfonso III. Tamayo Salazar, at the Acts of St. Rudesind, observes that this elder Rudesind acted as Abbot in the monastery of St. Peter of Aguiano, or of Tavora. Of his successor Morales, book 15, chapter 44, reports an ancient inscription of the dedicated Church of the monastery of Compludo, of which this is the clause: "This temple was consecrated by four Bishops, Gennadius of Astorga, Sabarius of Dumium, Frunimius of León and Dulcidius of Salamanca, Savaricus, under the Era nine times a hundred, ten times four and four, on the ninth day of the Kalends of November." That is the year of Christ 906. Then, in the Era 952, or the year of Christ 914, Sandoval reports in his Ordoño II that Savaricus, Bishop of Dumium, whom we judge to be the said Sabarius, was present at the dedication of the churches of Oviedo of Saints Cyprian, Vincent and others, with the Bishops Hermegild of Oviedo, Frunimius of León, and Fortis of Astorga. A privilege granted by this King to the monastery of St. Peter de Montibus in the year 918, and another given by Sisnandus, Bishop of Compostela, to the monastery of St. Martin of Compostela in the year 913, were confirmed by Sabaricus, or Sabargus, Bishop of the See of Dumium. Those privileges are read in the Appendix of Yepes, volume 2, number 18, and volume 4, number 11. As successor to Sabarius, or Savaricus, there seems to be assigned Rodricus, Rodricus, who as Bishop of the See of Dumium confirmed in the Era 960, the year of Christ 922, a privilege of the same King Ordoño given to the church of St. Julian of Samos, recorded in Yepes, volume 3, number 10.

LIFE

Transmitted from the manuscripts of the monastery of Celanova.

Rudesind, Bishop of Dumium, at Celanova in Galicia (Saint)

BHL Number: 7352, 7355, 7356, 7357, 7358

By Stephen, a monk. From manuscripts.

The deeds and miracles of St. Rudesind, Bishop of Dumium, Abbot, Founder, and Lord of the monastery of Celanova; written by the Reverend Father Master Friar Stephen, a monk and professed in the same monastery.

PROLOGUE.

"God is wonderful in his Saints," says the Prophet David: but in many ways he was wonderful in his Saint Rudesind. Ps. 67:36 For he was wonderful in his conception: wonderful in baptism: wonderful in life: The division of the Life into 2 books. wonderful in death: wonderful after death. Therefore it seemed good to me, after I had read his miracles, had heard others from those who saw them, and had received others from honorable persons, to write them all in a codex and to divide them into two books; so that what he did in his life may be found in the first, and what after death, in the second.

BOOK I

Of his life and death.

CHAPTER I.

The birth, education and Episcopate of St. Rudesind.

[1] Rudesind drew his origin from royal stock, from the Nobles ^a of the nobility of Galicia and Portugal: his father is called ^b Gutierre Menendez, his mother Ilduara. These prospered and abounded in the parts of Galicia and Portugal: yet one sorrow tormented them, St. Rudesind of royal stock, that the sons born to them died immediately after baptism. Now it came about that, while Count Gutierre was staying as General in the war against the Agarenes near ^c Coimbra, Ilduara gave alms, visited churches, kept fasts, sought by his mother's prayers, multiplied prayers, asking of God with tears a son of blessing. A church had been founded on the height of the mountain of ^d Cordoba, dedicated to the holy Saviour; and it was two miles distant from ^e Villa-salas, in which the Counts had their palace. She, to visit this church and hear the divine offices, assiduously came to it without attendants, with bare feet along a rough road, with sobs and tears. One day, fervent with the grace of the Holy Spirit, weary from the journey, falling down at the altar and praying, she fell asleep. And an Angel of the Lord appeared to her and consoled her, saying: divine warning going before, "Ilduara, rejoice: your prayers have been heard before God: you will conceive and bear a son who among men

[15] Afterwards Armentarius was Bishop of Dumium, and subscribed a double privilege of King Bermudo II in Yepes, with the Era indicated as the 28th and 37th after the thousandth, Armentarius, Bishop of Dumium, that is, the year of Christ 990 and the ninth following. He seems to be the same who afterwards subscribed the Privilege of Alfonso V of the year 1015 mentioned before: "Armentarius, Bishop, holding the prelacy of the See of Menduliensis." But what is this See? Is that of Dumium or that of Mondoñedo to be understood? In the Catalogue of the latter's Prelates, but very mutilated and intricate, there is no mention of any Armentarius: the Mondoñedo Bishops Munius, Suarius, but after Theodomir, related before, Munius is added, and he is said to have obtained much from Queen Urraca in the year 1020. His successor is held to be Suarius, who subscribed the Council of Compostela published by Tamayo Salazar at the 10th of March, in the Era 1069, the year of Christ 1031, as "Bishop of Bretoña and Dumium." Why not rather read here "of Bretoña and Mondoñedo"? Certainly the one who is put next in the place of the said Suarius, Gonzalo, Bishop of the Church of Mondoñedo, confirms a privilege of donation made by Alfonso VI in the Era 1118, the year of Christ 1080, Gonzalo. in favor of the monastery of Sahagún. Sandoval, a man shrewd in digging out Spanish antiquity, warns in the observations on the History of Compostela that, from the similarity of the words, the Bishoprics of Mindoniensis, or Mindunensis, and Duniensis are confused by an easy error, and that St. Rudesind is nowhere read as Bishop of Mondoñedo in the ancient monuments. Behold five Bishops of Dumium from the year 893 to the year 1015, from the time, namely, at which all the places around old Dumium had been recovered by Alfonso the Great: and in the said year 893, with Rudesind the elder, Bishop of Dumium, there subscribed the clause cited above Naustus of Coimbra and Argimirus of Lamego, Bishops. Nay, with these two there were present at the dedication of the Church of Compostela in the year eight hundred and ninety-nine Argemirus of Braga, Theodomir of Viseu, Gumadus of Porto and Didacus of Tui. in what place did the said Bishops of Dumium live? There was present also St. Rudesind's grandfather Ermenigild, Count of Porto and Tui: and St. Rudesind, born in this territory of Portucale or Porto, had as his spiritual father Savaricus, Bishop of Dumium. Since, however, the monastery of Dumium was by no means fortified, and was exposed to frequent irruptions of the Saracens, the Bishops of Dumium seem to have procured other monasteries for themselves, in which they might be supported from the monastic revenues. Thus the elder Rudesind is said to have been Abbot of the monastery of St. Peter of Aguiano, and St. Rudesind built for himself the monastery of Celanova, in which he mostly lived and commonly subscribed as Bishop of Dumium, sometimes adding "of the See of Celanova." Another See assigned to St. Rudesind is that of Compostela, which he administered under King Sancho, Bishop Sisnandus having been driven out because, relying on his nobility, he was shamefully consuming the ecclesiastical revenues and resources. Pope Celestine III makes him Bishop of the Church of Dumium alone, which title is also set before the Life.

[14] Behold three Bishops in the See of Dumium, predecessors of St. Rudesind, of the beginning of whose See we have so far read nothing but uncertain conjectures. St. Rudesind, The first notice of his Episcopate is had in the diploma of the foundation of the monastery of Celanova, signed on the 6th day before the Kalends of October, in the tenth year of the reign of Ramiro II, whose memory is in the public acts in the year 935 of Christ 935: in which Rudesind writes himself Bishop of Dumium, and acknowledges Sabaricus the Bishop as his spiritual father: and the mother Ylduara "confirms with willing mind this endowment or confession of her son Rudesind the Bishop." The second is that of his brother Froila, given on the 2nd day before the Ides of September, in the Era 974, the year of Christ 936, [936] where "under the rule and protection of my Father and brother the Lord Bishop Rudesind" he orders a temple to be set up and the monastery of Celanova to be built in the place given by himself. 941, His wife Sarracena and his mother Ilduara also subscribe. Then in the Era 979, the year of Christ 941, King Ramiro II gives various possessions to the monastery of St. Martin of Castañera: which donation, after the King and Queen Urraca, Rudesind, Bishop of Dumium, confirms with the other Bishops. King Ordoño III ratifies the donations of the preceding Kings to the same monastery, a privilege having been given in the Era nine times a hundred, nine times ten, the year of Christ 952, [952] and with the other Bishops "Rudesind, by the grace of God Bishop," confirms it. Yepes has those diplomas in volume 5, numbers 14 and 15. The same Rudesind the Bishop subscribes a diploma of King Sancho given in favor of the monastery of Sahagún, 961, in which Theodomir is Bishop of Mondoñedo: in the Era 999, the year of Christ 961, which Sandoval mentions in the foundation of this monastery, folio 49. Finally, to the charter of Osorio Gutierrez, founder of the monastery of St. Saviour of Lorenzana, after Elvigild, Archbishop of Braga, and Theodomir, Bishop of Mondoñedo, "under the name of Christ Rudesind, Bishop of Dumium, of the See of Celanova," subscribes: then Gonzalo of León and Sisnandus of Iria, and that on the 15th day before the Kalends of July, in the Era 1007, the year of Christ 969. Yepes treats of this donation at the said year, number 18, and Sandoval in the examination of the History of Compostela, at the histories of the said Kings, page 191; and the latter asserts that Theodomir is reported to have presided as Bishop over the Church of Mondoñedo for 76 years, perhaps not sufficiently distinguished from Theodorindus, whom Tamayo lays down as living in the year 909, until the year 980, and he assigns this year to his Episcopate. But whatever can be disputed about those years we leave to others to examine; this is certain, that both Theodorindus and Theodomir flourished as Bishops of Bretoña or Mondoñedo at the same time at which Rudesind I, Savaricus and St. Rudesind II were living as Bishops of Dumium. Rudesind the Bishop subscribed his testament on the 16th day before the Kalends of February, in the fifteenth Era after the thousandth, or the year 977, St. Rudesind makes his testament in the year 977. then on the Kalends of March he gave up his soul to the Lord.

will be of great value and of great merit with God. She, waking up, gave thanks to God, and immediately sent a messenger to her husband to come to her: who, informed of the revelation, also gave thanks to God with great joy. he is conceived; born on November 26. After some days Ilduara conceived, completed the months of pregnancy without difficulty, and on the twenty-sixth day of the month of November bore a son, whom she called Rudesind. The parents, out of reverence for his birth, distributed great alms to the poor and gave freedom to their slaves: and that day, which was the vigil of the holy Martyrs Facundus and Primitivus,(f) was joyful and festive for them throughout their whole life. Indeed Rudesind himself in his testament(g) commanded the monks of Celanova whence annual alms were thereafter distributed: that in all future times they should celebrate that day each year with special alms.

[2] Ilduara remembered that she had received the good news from an Angel: therefore, from the day of the conception of her son, she began to build a church near Salas: in the church of St. Michael built by his mother, then she summoned Bishops for the consecration, and dedicated it to the holy Archangel Michael and all the Angels. And when the kinsfolk and friends were gathering for the baptism of the boy, it pleased the parents that he should be baptized in the church of the holy Saviour on the mountain of Cordoba: because his mother had received the revelation of his conception there. They therefore sought out a great stone font, and placed it on a wagon, so that it might be carried to this church of the holy Saviour. But while the oxen were drawing the stone font, the wagon was broken by the weight, the baptismal font having been wonderfully moved there, and while the servants were preparing a new wagon, the baptismal font was found inside the church of St. Michael lately built. All who saw the prodigy wondered greatly: and the parents of the infant recognized that it was the will of God that he should be baptized in the church of St. Michael; and so it was done. he is baptized: And the stone baptismal font is preserved in that church to this day.

CHAPTER II

The monastery of Celanova built. The monastic life of St. Rudesind: the dignity of Abbot.

[5] The holy man Rudesind gave himself wholly in those times to solitude, prayer and contemplation, so much so that he passed the night in prayer. While, then, he was giving himself more earnestly to contemplation in the monastery of Cabero, he decided to renounce the pomps and vanities of the world. ^a It was revealed to him by God as he prayed that he should build a monastery in the town of Villare near ^b the Lima, and, consecrating it to the holy Saviour, By divine warning, should lead the monastic life in it. Having received this revelation, the holy Bishop came to Villare to see the place assigned to him by God. When he had seen it, he rejoiced: because this ^c Villare was the inheritance of his ancestors, and was situated in a pleasant valley, full of springs and streams, and suited to producing flowers, he builds the monastery of Celanova: fruits and herbs, and also fruit-bearing trees. At once ^d the building of the monastery was begun, which Rudesind called Cella-nova: and from then on Villare lost its name, and was called Cella-nova by all, by the name of the monastery.

[6] In eight years all things necessary for the monks were built, namely the church with the sacristy, the cloister with the cells, the chapter-house and the refectory. All these having been built, the man of God gathered many monks from various monasteries, choosing the better ones, those walking according to the rule of the Holy Fathers and having a good will in it. ^e Franquila, Abbot of St. Stephen, he ^f summoned to govern the new monastery, from whom the holy man himself, having laid aside Episcopal pomp, he takes the monastic habit: ^g received the religious habit, and professed the rule of St. Benedict. This Franquila was a most holy man, and a mirror of all virtues: solicitous and attentive to his sheep, he cared greatly about their spiritual progress. Under this Master it is wonderful how much Rudesind excelled in charity, obedience, humility and poverty. It is wonderful how he gave himself wholly to the denial of himself, to the mortification of his will, he is subject in all things to the Abbot, to vigils and to prayer. And because he knew that this monastery of his had been chosen by God for this, that many in it might be freed from the snares of sins and from the power of Satan; therefore he wished that all the Brothers living in it should hasten to the summit of evangelical perfection. And the holy man himself went before all by example and teaching, intent on psalmody, governing Galicia for the King: vigils and obedience under Abbot Franquila, whom he obeyed in all things; although he exercised the royal authority in commanding over parts of Galicia. He built many ^h monasteries from the foundations, rebuilt others, corrected others and restored them to their first state: he founds other monasteries: for which Abbot Franquila was a great help, together with other Brothers of holy life and conduct.

[7] Many days having now passed, one day, as the Bishop was sitting together with Abbot Franquila, as is asserted, there appeared to him the likeness of a dove often going out from the Abbot's mouth, he sees a dove come out of the Abbot's mouth: and going in again. To whom the Bishop said: "Abba, I see a dove going back from your mouth and at the same time going in." To whom the Abbot: "What you assert, Father, I plainly confess that I do not know." To whom again the Bishop: "Know, Abba, that this dove is nothing else but a messenger of God,

[4] The Apostolic Church of Compostela was being governed by Sisnandus, a kinsman of Rudesind: this Sisnandus, attending to games, excesses and vanities, set little store by the care of his office: nay, as a wicked man, he was hateful to the people, the Clergy, the Nobles and King ^h Sancho. The King, after admonition, imprisoned ⁱ Sisnandus, and, with the Clergy and people assenting, substituted Rudesind, so that he might make good the defects of his kinsman. He did not wish to accept a new Bishopric: but the King with the Magnates strove until he consented and accepted. At this time, in the King's absence, Galicia was invaded by the ^k Normans, and Portugal was laid waste by the Moors. Rudesind, he becomes Bishop of Compostela: having gathered an army, trusting in the divine mercy more than in it, and repeating the verse of the Psalm, "Some in chariots, and some in horses; but we will call upon the name of the Lord our God," went to meet the Normans and the Moors; by God's favor he drove the Normans out of Galicia, he repels the Normans and the Moors: and so checked the Moors that he compelled them to be kept within their own borders. Ps. 19:8 Victorious, he was received by the Citizens of Compostela with common rejoicing. Shortly afterwards King Sancho dies; learning which, Sisnandus, breaking his chains, fled from prison, and on the very night of the Nativity of our Lord Jesus Christ attacked Rudesind as he was resting with the Canons. He carried a drawn sword in his hand, he foretells death to Sisnandus: with which he threatened death unless he relinquished the Bishopric and left the city. Rudesind rebuked his rashness with weighty words, prophesying that a violent death would soon befall Sisnandus; which happened just as it had been foretold him by Rudesind. he goes away to the monastery of Cabero. He without delay went out of Compostela, and joyfully took refuge in the monastery of St. John of ^l Cabero, which he had built.

[3] Rudesind from infancy cared nothing for the games of boys, nor for the vanities of the world; but he meditated on the law of God day and night, which he strove so earnestly to fulfil devoted to studies, that we may say of him that he gave his mind to no pleasure, as Gregory the Great said of the holy Father Benedict. He learned letters and the liberal arts easily, and advanced much in sacred Scripture: and in youthful age he showed the judgment of an old man. eloquent, His sweet and gentle eloquence soothed and drew: the word in his mouth, powerful and effective, accomplished all things. He was modest, mature and grave without being burdensome, cheerful and pleasant without levity, placid of countenance, of middle stature. While still in youth he so excelled in virtues that his fame was spread through all Spain. adorned with every virtue, For known were his chastity, his modesty, his mercy toward the poor, his munificence toward friends, his piety toward God, his charity toward all. The Bishopric of Dumium fell vacant; the Clergy and people, without dissension, elected Rudesind as their Bishop, as a mirror of virtues. He refused, saying that he was unworthy of so great a dignity and could not sustain so great a burden: he is created Bishop against his will, because he had scarcely completed the eighteenth year of his age. But, the Clergy and people pressing, he was admonished by God to take up the Episcopal burden. Placed in the Episcopate, like a great light upon the candlestick, he shone upon the Church of God. To the poor and to pilgrims he was as a father, a solace to widows and orphans: he applied care to teaching and preaching the Word of God and to correcting depraved morals: he increased the Churches, rebuilt those that had fallen down, diligent in the Episcopal office, encouraged the Clergy, turned all away from vices, and drew them to the service of God. Already the holy Bishop, wearied of the pomps of the world and longing for solitude, desired from his heart to give himself wholly to God. he builds monasteries: Meanwhile he built some monasteries, to which he came at times as to a safe harbor, and after he had given himself in them to spiritual exercises, he gives himself to spiritual exercises: he returned to the care of the Bishopric. Thus he tempered the contemplative life with the active, so that he gave himself sometimes to Mary, sometimes to Martha.

who invites you in the near future to the kingdom — who not long afterward, as the Bishop had said, he predicts his death: closed the span of his life with a glorious end. After his obsequies were performed, the holy Bishop Rudesind was elected Abbot by the monks; he is made Abbot: possessing the functions of Abbot without losing those of Bishop. Moreover, how great his holiness was, how pious and how kind he showed himself toward all, charity did not keep silent. he holily instructs his subjects, When someone was just, he instructed him with the gentleness of the sacred word so that he might profit more; and when someone was agitated or proud, he softened him with the sweetness of the law and the terror of hell so that he might be corrected, according to that saying of the Apostle: Argue, beseech, rebuke with all patience and teaching. 2 Tim. 4:2 To his wonderful example, on one hand Bishops came, scorning the dignities of the episcopate; on the other, Abbots, having cast aside the honors of their abbey; on yet another, crowds of people, even Bishops, Abbots, etc. both noble and ignoble, having relinquished riches of this kind, came, giving all their possessions and themselves: and indeed several monasteries of monks and nuns were submitted under his most sweet rule, he governs other monasteries which appeared to have been built in the province of Limia and Galicia or Portugal: by whose honeyed teaching they were sufficiently brought up.

CHAPTER III.

The heavenly visions of St. Rudesind. Death. Burial.

[9] Likewise at another time, when he was returning from a Council to which he had gone, and was being awaited by the Brothers after the third hour, Angelic voices were heard by him in the middle of the journey, after the manner of those singing the office of the Mass. The Bishop therefore dismounted, and, making a prayer on bended knees, until it seemed to him that he heard "Ite missa est," he lay prostrate: then, rising, he entered the monastery. And when the monks were preparing to celebrate the office of the Mass, having called all together to the Chapter, and after they had learned what had appeared to him, admonished by such a revelation he laid down by a firm sanction that after the Canonical hours no one, He hears Angels singing Mass: however much higher in rank, should be waited for, but that the office of the Mass should be celebrated at the appointed hours.

[10] It happened at the same time that Queen ^a Aragunta (who was leading a holy life, and built the monastery which is called Saliceta) he knows that the soul of Queen Aragunta has been borne to heaven: was held by a great sickness. And she, when she was ill, sent messengers to her ^b Cousin the Bishop, that she might be visited by his presence and holy prayers. Hearing which, the Bishop, having poured out prayers before the Lord, set out on the journey. But when he was climbing the mountain which is called ^c Sandin, and heard with sweet modulation the voices of Angels singing "Glory to God in the Highest," prostrate on the ground and raised up again, he began thus to those going with him: "Go back, Brothers, to the monastery: for the Queen has already ended the course of this life, and has deserved to obtain the triumph from God." They, having returned, sent a messenger; and found it just as the Bishop had said. Not much time afterwards, the man devoted to God, when he now saw that he was ending the tribulations of this world, and after this exile of pilgrimage was recovering his own inheritance, sick, he exhorts the monks: having called the Brothers together, admonished them thus with holy discourse and honeyed speech: "Behold, Brothers, I am now being freed from the bonds of this prison and from the danger of the present exile. Wherefore to the holy profession, in which, God helping, you serve according to rule, I leave this monastery, with its inheritances and those serving God, to Him whom you worthily serve as soldiers, and to you who under his protection lead a holy life, free on every side, from royal as from episcopal or any other authority. Slaves and free, noble and ignoble, from whatever region, he desires that any whatever be admitted without distinction. desiring to lead the holy life of this profession, as many, that is, as the substance of the monastery can sufficiently hold, I order to be received in this monastery by perpetual rite. For God does not rejoice in the lineage of persons, but delights in contrition of heart and obedience in ^d all." And when he was being pressed hard by sickness, having received the Mysteries, as all the Brothers stood by with the Bishops who were present, they began with one mind to say with sighs of tears: "Lord Father, provide and consider, for the hosts of so many whom you have acquired, nourished and instructed, to whom you ought to commend the care of us, asked by his own, or what Father or guardian you will restore to this Church. For you know, Lord, that often over the space of years the conduct of all things is changed."

[11] Moved by these words, and instructed by evangelical learning, and also compelled by the decrees of the Canons, he answered them with a tearful voice: "Take courage, O little sons and lords, and place your hope in the Lord: for I will not leave you orphans. First of all I commend you to my Creator, the Lord Jesus Christ, he designates Mamillanus as Abbot: for whom I acquired you, and in whose love I built this place; and to the King who shall have been anointed at the summit of the kingdom in the city of León, rather to save and protect than to command. And I institute for you as Father this man, my spiritual Son, Abbot Mamillanus: and after him, let him who is seen to act in the place of Christ always be elected as Abbot by the monks alone, according to the rule of the Holy Father Benedict, namely one learned in wisdom, proven in life, and chosen before others by every comparison. And so know that I shall be your helper, and the protector of this place, and always the avenger against evil-doers." Having said these things, in the forty-second year from the beginning, at which he began to build the monastery; and the seventieth ^e after his holy promise on Mount Cordoba; of which he spent ^f ten in the Episcopate and twenty in the Abbacy, on the day of the Kalends of March, ^g namely the fifth feria, at the hour of Compline, as all stood by, weeping greatly at his absence but rejoicing at his happy glory, in the reign of King ^h Ramiro, son of the above-mentioned King Sancho, he was happily crowned in glory by the Rewarder of all good things with an unfading robe and an unfailing crown, with the host of the Saints. At the same hour, as is asserted, he dies on March 1, at which the holy man Rudesind the Bishop died, ⁱ Blessed Senorina, whom we mentioned above, while she was performing the office of Compline together with her nuns, heard in heaven the voices of those singing psalms and saying "We praise thee, O God." And she took care to ask them whether those voices struck their ears. he is led into heaven by Angels singing We praise thee, O God: They said: "Not at all." And she, having summoned a certain girl to herself, prayer having first been made, asks whether she heard anything. And she: "I hear voices as if in heaven; but what it is I do not know at all." She, answering, says to all: "Know that our Lord Bishop Rudesind has departed from the world, and now the Angels are bearing him on high with hymns and praises." They sent to Celanova; and found that the holy man had died on that day and at that hour, just as the blessed handmaid of Christ had told them. He was buried

[8] It came about, moreover, as very many testify, that one day in Portugal one monastery of these, named St. John of ⁱ Venaria, was visited by him; and he was most dutifully received by ^k Senorina, Abbess of the same monastery and, as is said, his kinswoman. And when they were seated, he visits St. Senorina: and during their holy conversation a little gift was offered to him by her, and out of holy love they frequently looked at each other, ^l two workmen, who were working with others on the house to roof it, thought evil of them between themselves. At once unclean spirits wickedly seized them, those who rashly judged are punished with death, and threw them to the ground lifeless, by the just judgment of God. ^m Then certain people who were standing by, although terrified, took up their bodies and laid them inside the church before the altar: after this the kindly Bishop Rudesind is besought for a time both by Senorina and by all who were present, that he would deign by his holy prayers to grant them the benefit of salvation. The man of God, compelled by their prayers and trusting in the loving-kindness of God, entered the oratory where the dead were lying, and on bended knees spoke thus to the Lord: "Lord God of heaven and earth, who raised Lazarus after four days, and the son of the widow woman, and the daughter of the Ruler of the synagogue; free and raise up, we beseech you, these your servants from the bond of the enemy: having made a prayer, so that, living, we may give you praises for ever." And when he had prayed for a long time, he took blessed oil, and anointed them over their mouths, or over their eyes, in the form of a Cross with his thumb, and with anointing and said: "In the name of the holy Trinity, Father and Son and Holy Spirit, rise up from the sleep of death sound and free." They at once, at this voice of St. Rudesind the Pontiff, rose up unharmed both from the unclean spirits and from death. he raises them. And they made known with their own mouths this which we have related, just as it had befallen them.

was honorably buried near the church of St. Peter in a stone sarcophagus, he is buried. where the benefits of God are bestowed upon those who seek them, to the honor and praise of His name: who with the Father and the Holy Spirit lives and reigns for endless ages of ages, Amen.(k)

Notes:

(a) Sampirus in his account of Ordoño II, having related his victory over the Saracens, adds: From there returning with great triumph to Zamora, he found Queen Lady Nunna, that is, Geloira, deceased: from whom he had begotten Alfonso and Ramiro, afterward Kings. Queen Aragonta. He also took another wife from the parts of Galicia, named Aragonta, who was afterward rejected by him because she was not pleasing to him, and afterward she maintained a worthy confession from that... Then he obtained as his wife the daughter of King García, named Sanctia, suited to him. Sandoval says that Aragonta was married and repudiated in the Era 960, the year of Christ 922.

(b) In Tamayo she is called the aunt of St. Rudesind.

(c) Near the town of Sandín?

(d) In the other manuscript: "goods." Concerning which see below, number 30.

(e) There is an error here to be corrected from the Spanish Acts: where it reads "seventy years after his birth." In the seventieth year from his birth, with no mention made of a profession made in the monastery of Córdoba: which words were badly inserted, or certainly another year must be placed before. He was born, moreover, in the year 907.

(f) These numbers seem confused, since for ten, in another Latin and Spanish manuscript, thirty-two is read, and perhaps (because in the last years of King Sancho he presided over the Church of Compostela, as is clear from what has been said above) some years above 30 must be assigned to the Episcopate, and fewer to the monastic life.

(i) In the ancient Acts of St. Senorina these things are related thus: "When Senorina with her sacred Virgins was discharging the office of Compline in the choir with entire devotion, Senorina. most sweet harmonies in the region of the air were heard by all with great joy of mind: and since the company of the Virgins did not understand them, after the office was finished they came together to the Mother, to inquire of the Abbess the cause of the melody of those singing psalms. She disclosed to them the most happy explanation, concerning the death of Rudesind, translated into heaven by the hosts of the Angels. Then the sacred Virgins, marking the hour and the day, afterwards found the very point of the truth."

(k) In the later manuscript there was a reckoning of the years of his life rather unsuitably inserted, in which, for ordering the Era correctly, ninety years were everywhere lacking.

BOOK II

A List of the Virtues, or Miracles, of Rudesind the Bishop, which were done by God through him after his death.

CHAPTER I.

The assailants of the monastery punished. Various miracles.

[1] ^a For in the time of King ^b Adephonsus, son of King Fernando, On account of the violence inflicted by Jeluira, as I learned from the Reverend Brothers of Celanova, the Infanta ^c Jeluira, the sister of that King, was staying in this province: who afflicted in many ways Abbot ^d Pelagius of good memory, who now rests near the church of St. Michael, Abbot Pelagius departs: and oppressed the inheritance of the monastery with most savage condemnation. The Abbot, compelled, fleeing her tyranny with a few, set out for the Islands of Evigium, so that there at least he might serve God in quiet. Meanwhile the Infanta Jeluira set Peter Gundisalvi, an apostate leading a secular life, over this monastery. Peter Gundisalvi having been intruded, The aforesaid Peter, then, decided to expel the monks from the cloister and to shut them up within the cells which are before the church of St. Michael: and that the said Jeluira, with soldiers and matrons or with others, should remain in the cloister and in the refectory or in the dormitory of the Brothers. Which was made firm and sanctioned to be done on the following day; before it was carried out, the monks, when at supper with them something was being taken away by him from their accustomed portion, at that same hour prostrated themselves on bare knees with tears and sobs before the tomb of St. Rudesind: one of whom, already decrepit, raising the staff by which he was supported and striking the monument, complains thus with a great wail: "Why, Rudesind, did you gather us here? Why did you deceive us under the appearance of religion, but (the patronage of St. Rudesind having been implored) which we now understand to have been false in you? Why did you hand us over, torn from our own homes (where we lived as we were permitted), to serve not God, as you preached, but tyrants? If you are a saint, free us." And when the Brothers had completed the prayer, on that same day, late, after supper, the said Peter, resting on his couch, suddenly dead, burst asunder in the middle with a great noise, and at once died a stranger. At his death the said Jeluira rose, and with hurried step, without the support of any beast of burden, from exceeding fear of the holy Prelate Rudesind, came to ^e Villanueva: and she herself sought Abbot Pelagius, and, all things having been honorably restored, brought him back to the monastery; he is brought back: as all the holy Men who were present assert, and related to me.

[2] Count Raymond had left a certain soldier of the King's, who was called Nunio Velati, sick in this monastery. And they treated him honorably in the monastery, and administered to him what was necessary. wishing to take away the monastery's goods by force, But when one day he sought superfluous things, and did not obtain from the cellarer what he sought, because it was too much, and treated him badly and shamefully; he sat down before the storehouse in a fit of fury, and ordered a certain Ethiopian to break the doors, so that he might take from there what he wished, the monk being shamefully punished if he opposed. When the monks learned this, both they and the cellarer ran to the tomb of the most holy man Rudesind; and they ask with many tears that he would defend his house, which he himself had given to the poor, not to soldiers. he becomes mute and dies: And at that same hour he was made mute, and on the following day died.

[3] At a certain time, then, in the parts of ^f Campos, a certain woman lost the light of her eyes; who, while she remained blind for a long time, a blind woman twice given sight: and bathed the thresholds of many Saints with tears, was admonished in her sleep to hasten to visit the tomb of St. Rudesind. And she, because she had never heard of it elsewhere, by asking many, and gradually going on from country to country, at last entered the parts of Limia. And when she asked the inhabitants of that country, she is advised by them to make for Celanova. Having entered Celanova, then, she kept vigil before the monument of the holy man. And when morning dawned, she who had been blind began to see the radiance of the sun. Having received her sight, then, she returns home. And after a year, with a boy tormented by a demon, she herself indeed blind as before, because she had not kept the vigil of St. Rudesind as she had vowed, an energumen is freed: is found before the tomb of St. Rudesind. The vigils having been completed, she is again given sight, and the boy is freed from the demon.

[4] Likewise in the times of Abbot Peter, many who still survive saw a certain blind man leading a holy life: who, that he might lead a stricter life and weep for his sins the longer by fasting and prayer and also maceration of the flesh, girt himself with ^g iron hoops. iron bracelets And when, the flesh growing over them, the iron bracelets with which he encircled his arms were already wholly covered; and the hoop with which his belly was girt was not seen, on account of the ulcers swelling from the breaking of the flesh; he was tortured with great and intolerable pain: grown into the flesh, since he could neither be relieved by medicine nor comforted by the help of any instrument. Having seen, then (for he lived near the monastery and served the monks as he could), the miracles which were being done through the holy man, he kept watch the whole night before his tomb, and at the coming of dawn lay half-alive: they break of their own accord: but when the sun was now rising, the iron bonds were broken, the medicine of St. Rudesind coming to his aid, and he himself, made whole, was found by the monks before the tomb praising the Lord.

[5] Afterwards, when the above-mentioned blind man, his iron bonds having been loosed through St. Rudesind, was leading a solitary life on the mountain which is called Sandin, his wife was made blind. And she, while she daily poured out prayers before the sarcophagus of the most holy man, and diligently heard the offices of day and night, as day was approaching began according to her usual custom to wash her hands before the ^h basilica. And when she saw her own hands, a blind woman given sight: fearing lest an evil spirit was deluding her, she returned home: but when according to custom she came to the church at night, and poured out prayer to God with tears as usual, having summoned the sacristan, she confessed that she saw. And he saying: "Go, and give thanks to God," the sun now rising to the sixth hour, given sight in the ninth year of her blindness through Blessed Rudesind, she showed to all a manifest miracle.

[6] At about the same time, when a certain woman was sleeping beside a wall, her sins demanding it, she was entered by a serpent: a serpent is vomited out: who, when she was tortured with violent pain, and prostrated herself before the thresholds of the neighboring churches, was at length presented before the tomb of St. Rudesind. And so, helped by the prayers of the monks and by the flashing virtues of St. Rudesind, the serpent is cast out of her mouth: and as it was fleeing, it is held and killed by those standing by her, who a little while ago ⁱ recited it in my hearing.

[7] Likewise at another time a certain boy who lived outside this monastery (for he was a servant), likewise another. when he was guarding the flocks, having thrown a stick, as happens, after the sheep, it fell among the brambles: and while he, incautiously suspecting nothing, bent down to take the stick, by chance a serpent, not large, leaping through his mouth went down into his belly. His parents, after they saw this, presented him before the tomb of St. Rudesind, and with the community of the monks besought him to free his own servant. The serpent having been expelled, then, and cast out through the mouth, the boy is restored healthy to his parents.

CHAPTER II

Other similar miracles, wrought still before the coming of the writer.

[8] It happened at a certain time, as in the presence of truthful

(h) Ranimirus III, or Ramiro, succeeded his father Sancho in the Era 1005, the year of Christ 967.

(g) It agrees correctly with the year 977, with Solar Cycle 6 and Dominical Letter G.

from the words of those reciting who said they had seen the people to whom this miracle had happened, I learned the following: two men, in order to enter upon their intended journey, to cross a river when after sunset, with night approaching, they had come to the shore of the Cadam and had seen a boat across the bed of the river and had seen no house or anything of the sort anywhere for lodging, inwardly moved by sorrow and outwardly terrified by fear, sat down upon the banks of the stream. When they had long deliberated between themselves what to do, it happened a boat comes of its own accord: that they began a conversation about the miracles of St. Rudesind. When they had narrated many miracles which God had worked through him, they cried out with one voice: St. Rudesind, if the things which we are accustomed to hear about you are true, come to our aid and take care of us so that we may cross safely. After they had said this (which is wonderful to tell), they saw a boat coming: and when it reached the shore, with God as helmsman, they hastened to enter, and so, with St. Rudesind as their navigator, they crossed safely and unharmed.

[9] A woman vexed by an unclean spirit and tortured for a long space of time — many who still survive saw her. For the malignant spirit had so filled her with the madness of fury that, unless she was held by chains, an energumen is freed: she would hurl herself into the fire, or the rivers, or over some precipices, with danger of death. And her parents, since they were now affected by weariness over a long time (for they guarded her the whole day and were also worn out by vigils at night), took counsel to let her go now. But the Maker of all things, and the Governor of things made, the Lifter-up of those who labor, the Restorer of all good things, did not wish to abandon what he had made. The parents, then, forewarned by divine revelation, leading the daughter they had begotten, chained, before the tomb of the holy man, when they were watching over their daughter in the night, poured out prayers of this kind with tears: "St. Rudesind, Confessor of Christ, who are not delighted by charm of words, but consider the sighs and groans of intentions; see our affliction: and that you may attend to our miserable way of life, most holy Rudesind, either put an end of life to this our miserable daughter; or defend her by your help from this wicked spirit." This simple prayer finished, the girl fell to the ground as though dead. Then the spirit which was dominating her went out from her howling. And she returns home safe with her parents.

[12] Under the time of the same Abbot already mentioned another wonderful miracle was done, which I recognize that I learned from a certain venerable monk, who recalled that he had heard it from another who had seen it. For he declared that on a certain solemnity of the Lord's Nativity Queen ^c Urraca had come to Celanova with no small multitude of soldiers, that she might more fully hear in such a place the offices of so great a solemnity with due veneration, and on this account obtain from God a greater relief of soul. Meanwhile, when the night office was being celebrated by the monks, it happened that, for the necessities known to pertain to so great a day, the treasures of the house were sought by the Sacristan. And when on the way up a certain soldier of the same Queen was sitting with others, being angry with a monk the latter by chance trod on the border of his cloak with his feet: and at once he raged against the servant of God with the greatest fury, and treated him badly with insulting words: who at once, by the judgment of God, seized by the enemy, seized by a demon, is hurled from the bottom of the pavement on high among those celebrating the offices, and is seen by all to be tossed hither and thither with a most grievous vexation. And so, when it was spread abroad, to the terror of all, how or why this had been done, they seemed to fear the power of God with the highest reverence. At last some of the monks, together with a crowd of people, carry him in their arms to the tomb of St. Rudesind: and by their prayers they beg him to deign to help him. By him he is at once gloriously freed from the demon; he is freed. and he amended by making satisfaction that in which he had offended, and gave pleasing gifts from his own revenue to the monastery for his restored safety, all giving thanks to God.

[13] At another time (as I learned from a certain honorable lay man) who asserted that he had seen it, a certain countryman from the upper parts of Campos had lost the light of his eyes: for which he traveled through the oracles of the Saints with offerings; because for a long time he had spent not a little on Physicians, and had obtained nothing of benefit. And when he seemed to remain blind for seven years, he is at length admonished in his sleep that he could by no means obtain the crown of sight from another except through St. Rudesind. Awakened from sleep, then, because he had never heard of so great a man, a blind man given sight: he began to be afraid out of wonder, and anxiously to ask very many: whose holiness, however, he knew to be very powerful with God. To whom at length it is said by some: "Know plainly that this most blessed man by no means rests in these parts, but in the borders of Limia at Celanova; who also shines far and wide with virtues." Hearing which, he at once took the road toward the Western quarter, until he came to Celanova. And he obtains the light of his eyes at the touch of the Saint's tomb: and returns safe to his own soil praising God.

[14] Likewise at another time a certain woman was vexed by a violent madness; who, both she and her husband, were subject alike to the monastery for the sake of servitude, a raving woman healed: as I learned from the above-mentioned layman, who confessed that he had seen it. And when no medicine helped her, by which, that is, she might be freed from imminent death, she is nevertheless bound with ropes, by which she might be led by her husband to the sarcophagus of St. Rudesind. And when this had been done, and she drank of the stone of the Saint's tomb scraped, she was so restored to her former health as if she had never felt the evil.

CHAPTER III.

Miracles done in the time of Stephen the writer. The patronage of St. Rudesind in the Portuguese war.

By Ordonius, a monk. From manuscripts.

[15] Nor is it necessary to hide this either: that when, in the first flower of tender age, I was handed over by my parents to the study of letters, The writer of this Life, turned away from studies, on account of the sweat of so great a study, or the beating of rods (as is wont to happen with boys), I renounced them, and moreover on this account often hid myself in hidden places of the woods. Meanwhile, when I would by no means acquiesce, although bound with chains, by divine will my master went to the tomb of St. Rudesind, lit a candle, amended by the help of St. Rudesind. and on bended knees poured out a prayer, that, if I had been predestined with the just Judge to the rank of the Clerical state, he himself would bind me with the bond of his power and deign to open my heart to learning. Which, as I afterwards heard many times from him, I acquiesced in the more: he becomes a monk: and not long afterwards I gladly received the habit of monastic profession in the same monastery.

[16] By no means, then, must this too be passed over in silence, which I plainly confess that I saw. A certain servant of the same monastery, he being an eyewitness named John, was wholly deprived of all his limbs, from what cause of infirmity I do not know. And so, since he neither saw, nor heard, nor felt anything, one deprived of his senses is healed: he was brought by his parents, in my presence, before the tomb of St. Rudesind. And he lay there until he received the soundness of his body.

[17] When, indeed, anyone placed in tribulation of any matter whatever has besought St. Rudesind with sincere heart, he can sufficiently obtain according to what he has asked; since we see very many who have asked and received without delay. Whence I wish to set forth one of these, which I believe is sufficient for those who believe. A certain monk, then, who asserted that he was Abbot of St. Claudius of León, came by chance to Celanova; and stayed there as long as he was permitted; as those who survive related to me; and they nod assent that it was done in the past three years, because I was not present. Meanwhile, when he had sent a certain monk unknown to him on his horse, on I know not what errand, he believed that he had fled, since he had not come on the appointed day. In the meantime his garment was taken by a certain stranger: his garment taken by a thief, about which matter he began to torment himself exceedingly with vexation of mind: yet he said that he did not know what to do. At length he goes to the tomb of St. Rudesind; and, as though he were speaking with another, St. Rudesind having been invoked, he says to him: "St. Rudesind, what harm did I ever do to you or yours? Why did you wish to strip me in your keeping? If you are a saint, give back what you took away, since you did not guard it." Further, when a certain monk of ours was returning from the journey on which he had been sent, by the will of God he found the robber far from the monastery; it is recovered: he took the garment away and brought it to him. And so it came about that on the day on which he had invoked St. Rudesind he recovered his garment; and on the third day his horse unharmed.

[18] For the monks who are at hand testify:

[11] It happened, moreover, that one day (as I learned from those who saw it in the time of Abbot Peter) a certain soldier, named Munio Folgar, rashly seized the herds of oxen of Celanova, having stolen the oxen of Celanova, and transferred them under his own dominion. After this was not unknown to all the monks, on bended knees before the tomb of St. Rudesind they implore him more earnestly, with sobs as with prayers, as the defender and avenger of this matter. And when on the same day one of them was being prepared for him to eat, and, the table having been set, it was being tasted by him, he is seized with a violent sickness by the vengeance of God: although penitent, who, considering himself unhappy, said to his men, lamenting from the inmost heart: "Carry as a gift from our resources, as quickly as possible, all the oxen, and those intact, to my Lord Bishop Rudesind: since indeed I am most violently constrained by his anger." But although it was fulfilled according to what he had said, he is punished with death: yet in the same week his body is committed to burial in that very monastery.

[10] Lately too, in the parts of ^b Decia (as I learned from the monks), a certain man, unjustly oppressed, was held bound in chains in the power of a certain soldier. And when the torturers, at the order of their Lord, were afflicting him vehemently, and seeking from him under questioning what he did not have, in the silence of the dead of night he spoke thus: "St. Rudesind, Confessor of Christ, see the torment and the suffering of body which I unjustly endure: free me, a captive, most holy Father. For I had already proposed to visit the presence of your burial-place." After he had said this, a vow having been made, weighed down by sleep, he began to sleep a little, and in that very sleep he deserved to hear St. Rudesind speaking thus: he is led out by St. Rudesind among the guards: "Rise, man, rise: fear nothing, but go forward securely. But fulfil in works what you have vowed." Awakened from sleep, then, St. Rudesind holding his hand, he went out safely among the guards. And not long afterwards, coming to the tomb of St. Rudesind with candles and offerings, he narrated these things in order, as they had befallen him.

that in the past five years a certain little boy, named John, in my absence, was seized by a demon: and when he had suffered such vexation for a long time, they are freed he was brought by his mother to the church and placed before the altars while Mass was being celebrated. At last, when he obtained no health, the boy's mother was admonished by certain monks a boy, a demoniac, to have the boy brought before the tomb of St. Rudesind. Immediately obeying their instruction, she was cast down before the tomb and spoke these words: O St. Rudesind, this one indeed is my son, but he is your servant: from now on I give him over to you and leave him, and do whatever shall please you. And saying these things, she began to depart. A wonderful thing! The demon immediately withdrew with a great noise: the boy rose to himself and called his mother. The mother, hearing his voice, returning with quickened step, received her son healed, giving thanks to God.

[19] I learned from the provost of the monastery. A certain woman was being vexed by a demon, and since she was a native of the same country, and two sisters who were demoniacs: she sought the benefits of St. Rudesind because of so great a grief. The demon indeed was such that when it vexed her, it would speak, although no one questioned her: and there, vigils having been celebrated for some time, she is healthfully snatched from the straits of the enemy. It came about, however, that when it left her, it entered her sister: both, then, after about eight days come to Celanova with offerings: and they relate what had been done. And the demon is presented before the sarcophagus of St. Rudesind: where at once the enemy speaks such things through the girl's mouth: "Lead me out of doors; since indeed on account of the power of St. Rudesind I can by no means be at rest." To whom the monks often said: "Go out, wretch: go out, unhappy one; for, God helping, you will by no means remain here." At length, when they had kept watch in vigils for some nights at the tomb of the blessed Prelate, they return home together with the joys of health.

i. The same: Maiorinus.

CHAPTER IV.

Benefits bestowed by the help of St. Rudesind on one imprisoned and on various sick persons.

[21] For when Limia was being greatly laid waste by the harshness of persecution, and the inhabitants secretly pursued one another in the silence of the night, so that their goods were plundered, and some were taken on both sides, it came about that the monastery of Celanova was in some measure oppressed by the strength of the people of ^a Orense. Wherefore, when they were attacked by the Procurator of the same monastery, one of them, named John, is captured by him together with the spoils of others, and is most carefully shut up in chains within the enclosure of the monastery: who, since he was a Frenchman, and was not unaware that he was without doubt destitute in every way both of kindred and of property, by the protection of which he could have been ransomed, An imprisoned man is freed, St. Rudesind appearing to him: and had greatly afflicted himself out of distress with tears and sighs; at last, by the inspiration of God, from the very depth of his heart he implored the help of St. Rudesind thus, saying: "I ask, St. Rudesind, that, if you are a Saint, you allow me, unjustly entangled, to go away unharmed by your accustomed power." And when after this he had fallen asleep, behold, St. Rudesind appeared to him, saying: "You called me, behold, I am here: Now rise, and go securely: for you are already loosed from these chains": who, at once rising, passed the guards, and returned home unharmed. But not long afterwards he, returning, giving thanks to the holy man, told all this which I have related, in my presence.

[22] ^b The Bishop of Lugo too, named John, was wont to contradict the blessed man Rudesind in words. And one day, when in his usual manner he was asserting that he lacked divine power, thinking ill of his miracles, suddenly, the mule on which he was sitting being terrified, he fell to the ground, and his arm, on which he fell, went out of its place; and he lay for a long time half-alive, almost without any sense: who afterwards, gradually returning to his senses, a prayer having first been made with silent mouth, appealed thus to St. Rudesind, punished, he is amended: saying: "O Blessed Rudesind, if you can, grant me soundness, I pray, and henceforth you will have me as a praiser of your holiness." On that same day indeed he obtains health, as I recall that I learned from those who until now have heard this from him.

[23] It must not be covered with silence, which remains known to very many in our times. A certain Canon of the Church of St. James, named Peter, when he was discharging an embassy of the Kings of León and Portugal, another is freed from a dangerous sickness:

[20] It is clear to all that King ^a Fernando of León, son of the Emperor Adephonsus, is established as wonderful in all things. Who, when he peacefully obtained the government of the kingdom which fell to him through the death of his father, showed himself so piously and justly to all that he hardly strayed in any part. Him King ^b Adephonsus of Portugal was oppressing in certain matters: in the war with the Portuguese, in that he had cunningly deceived certain of his soldiers who seemed to be the elder by birth, and had turned away or darkened their minds with no small payment, so that they secretly supported his part both by counsel and by deed, and did not at all help their own Lord. In this persecution, then, some churches suffered very great injury from the plundering of their goods. Among which the monastery of Celanova was reduced almost to nothing by the oppression of its estates under so wicked a subjugation. the inheritance of Celanova is laid waste: Finally, first of all the above-mentioned King of Portugal besieged with a strong army a certain town of that monastery named ^c Sandinum, which stands near the river ^d Arnoia; whom the most blessed Bishop Rudesind wonderfully drove off by an intolerable flashing of heavenly thunder. For the Count of the same King, Velascus, seized for himself by fraud other towns of the said monastery, namely those of Santa Cruz and Monte Leporario. Moreover, by his persuasion the aforesaid King set little store by the power of St. Rudesind, when he firmly built the fortress of ^e Birretum, within the enclosure of the monastery, stones having been carried there, and handed it over to him: who also distributed almost the whole above-mentioned inheritance of the monastery to soldiers, to serve him. These things having been done, ^f Abbot Pelagius, the nephew of Abbot Ficanus, with some monks deserts the monastery on account of so great a persecution: he goes to King Fernando, who treated him honorably and handed over to him the monastery of Samos. Meanwhile, when the said fortress was being prepared for building, there arose a quarrel between the men of the monastery and the King's servants, because the crops were being cut for the use of the horses. To this a certain countryman, named Garsias, came by the King's order with very many to defend his own: and with great arrogance he said in a loud voice that he would fight with Blessed Rudesind. He, struck by a lance in that same fight, died a stranger, and on the same day was brought to the monastery, a blasphemer against St. Rudesind perishes: and on the following day buried. By which sign, then, the power of the holy Prelate greatly terrified all who had heard: but it hardened the heart of the King himself, like Pharaoh's, to a greater heap of his damnation, so that he might be swallowed up by the waves of the sea, that is, of a great people: or, raised up with Simon, might be broken by the blows of a stone; as afterwards the outcome of the matter proved. For iniquity prevailed round about, and the charity of many grew cold: so that by way of reproach both the Portuguese and the people of Limia said that St. Rudesind, because he did not avenge himself on them, after the manner of country folk was lingering at the nest, about carrying salt. Meanwhile a certain soldier, named Menendus, the vengeance on others is foretold to various persons: saw in his sleep Blessed Rudesind standing by with a white-robed throng. And when he besought him, because he stood turned away, to deign to show him his beautiful face, he replied that he was angry with him on account of his inheritance, namely the bank of the Minho, which he possessed from the aforesaid Count: and that he would soon take vengeance both on the King and on the Count. Next, a certain countryman, when he was seen to be searching through the mountains for a lost ox in the parts of Toroño, beheld the blessed Prelate mentioned above, very radiant, going honorably with a white-clad band. And when he asked one of them who he was, he affirmed that it was St. Rudesind, who was hastening to rescue his own from their enemies. Likewise a certain soldier, named Gundisalus, as he solemnly declared to me, while he was resting with his wife, she, waking, said that she had been warned by the said blessed Prelate that on the eighth day from that day the King of Portugal would be taken; and the inheritance of his monastery would be restored. Which is afterwards proved to have been done truly so. And so it came about that from the time when the aforesaid King had tried to injure the monastery of Celanova he always fared badly in all things: for he lost, in his own presence, the town already mentioned, quickly built, which he had wickedly obtained, and almighty God by a heavenly breath handed it over to King Fernando. Moreover, when he was attacking the city of ^g Pax, King Fernando came secretly upon him with an army, at the ^h embassy of the Saracens, and, by the just judgment of God, took him, very badly wounded, the bone of his thigh broken, far from the city itself; the King of Portugal is captured: and kept him under guard for about two months; until he obtained from him all the towns both of Limia and of Toroño which he had fraudulently seized. For when the same King was first captured by certain persons, as is asserted, St. Rudesind is seen. And the King himself, although loosed from his bonds, yet remained useless until the last day of his soul's departure from his body. After this the fortress of Birretum, which is said to have stood for two years from the time it began to be built, is destroyed by order of King Fernando: and the right of the whole inheritance of Celanova is fully recovered by the above-mentioned Abbot: in which town, for as long as it remained, no one could hear the bells of that monastery (as they were heard before or afterwards). But Count Velascus, who had been the very chief author of so perverse a deed, not long afterwards we saw cast down with his accomplices, the goods are restored to Celanova. having nowhere to lay his head. His [i] Mayor of the household too, named Adephonsus Boz, who had inflicted many evils, ^k long before burst asunder in the middle. Blessed through all things be God, who humbles the proud, and frees those who trust in him from every distress: who with the Father and the Holy Spirit lives and reigns through all ages of ages. Amen.

by chance, already ill, entered Celanova: where he was also so severely pressed by illness that he was by no means thought able to recover any further. Nevertheless, by many prayers the Abbot of the monastery was entreated by him that he might deserve to be presented before the tomb of St. Rudesind: and immediately, at the Abbot's command, supported by the hands of certain men, he was carried by the sacristan of the church before the blessed man; and soon he was prostrated before his sepulcher, and from such great pain he embraced the monument with his arms, his belly clinging to it at the same time, until by sobbing and prolonged prayer, after vigils, through the drowsiness of sleep, he obtained health from St. Rudesind — as I learned from those who had heard these things from him.

[24] It is by no means necessary to pass over in total silence what recently happened to the Archdeacon of Celanova, Pelagius, which is evident to all. For when a certain infirmity in his nostrils, which is commonly called "spunlia," was growing, pustular sores are healed, he was troubled by the deformity of so great a plague and was excessively embarrassed. On this account he came twice to Celanova: and the place of the plague, at the sepulcher of St. Rudesind, by rubbing it many times, he pressed against it: and with great sobs he recited Psalms, at the end of which he began thus: "O Blessed Rudesind, help me, I pray, a pitiable sinner; turn away the danger of death, grant the support of health." But truly, when in that very week he was preparing himself to celebrate the office of Mass, as I afterwards heard from him, that plague was drawn out by the roots at the touch of the water which he had poured over his hands and face for the sake of washing, so that he was restored to his former health by the power of God through St. Rudesind.

[27] A certain man lived not far from the river Minho, who, on the vigil of Palms, in the afternoon, having negligently left the divine offices, was working in his own vineyard. And when, the work done, he sat down to table, the steam of the pottage which had been set before him, as it seemed to him, so spread over his face that it made his mouth crooked and rendered one eye swollen. a distorted mouth and swollen eye: For this he goes to the churches; he pours out prayers: he receives nothing of health. At length he sought the sarcophagus of St. Rudesind; and there he stayed three days, and celebrated vigils. And on the fourth day, when he saw himself healthy, he promised that he would visit the sepulcher of the blessed man every year: which afterwards neglecting, he received again the infirmity which he had lost. When he returned again, he also went away cleansed of the pain: so the sacristan who gave him help in certain things now solemnly declares.

[28] A certain little infant, named Martin, while he was being nursed by his mother, lost the light of his eyes through infirmity. And his parents, on account of the blindness of their pledge, tormented themselves with anxiety of mind, and did not know what they ought to do. a blind boy given sight: They go round the oracles of the Saints with lights, they apply medicines; and achieve nothing. When, then, they obtained nothing of benefit in these things, and were failing with vain labor, they come to the tomb of St. Rudesind, and suppliantly ask for the help of his kindness. Vigil having been kept for one night, then, when morning came, as they were returning together whence they had come, the boy began to see. And on the following day they hasten back to St. Rudesind with offerings; and relate to all what had been done. And if this seems perhaps incredible to anyone, behold, the boy and the father and his mother are held in testimony.

[29] A certain matron, a native of Limia, was exceedingly driven by the power of a demon. On this account she seeks with offerings some thresholds of churches, most urgently imploring the benefits of health with prayers and sobs. an energumen is freed: At last, when she saw herself frustrated in the things she was begging for, she came to Celanova: where she poured out no small prayer before the tomb of St. Rudesind. And having completed a vigil of the whole night, she gathered the monks by prayer: with whom, entreating, she received health from God through St. Rudesind, as is affirmed by the custodian of the same church, who rendered her service in certain things.

[30] It came about, moreover, that a certain one of the monks of Celanova, named Munio, made for the coastal parts to bring fish for the Brothers: where he found by chance his Abbot ^c Pelagius Ficarius; whose company he joined, so that he might be safer and fare better in all things. And when the Abbot with some others was being carried across in a vessel to the other shore of the sea, by which he was to go, by the servants of a certain Cleric who had honorably received him as a guest, the said Munio by chance is seen to remain behind with certain of the Abbot's servants. And the sailors, having returned and not finding their master, who had gone far away on business, would neither for prayer nor for price carry the same monk with the rest across, as their master had commanded; but withdrew to the other shore of the sea, and began to sleep in the vessel. [a ship comes of its own accord for the crossing of those imploring his patronage:] And when the monk had seen this, compelled by distress of mind (since he could not find another vessel elsewhere in that place), he tells those who were with him such things: "We must now with the whole effort of our mind beseech more attentively the help of St. Rudesind, so that he, for the benefit of whose Brothers I do not disdain to bear so great a labor, may himself be our kindly helper in this hour of necessity." A wonderful thing: on bended knees and with prayers poured out, behold, the vessel in which the sailors were sleeping came, without the hand of anyone guiding it, to where he himself was standing. Having entered it with the others, together with the fish, as I learned from the same man, he was carried across to the other side with only one oarsman. Blessed through all things be God, who works such great miracles through the merits of the most holy Rudesind.

BOOK III

CHAPTER I

Miracles added over and above by Ordonius. Energumens and others helped by St. Rusind.

[31] Since it is long to write all the wonders which God has deigned to work through his servant, we have nevertheless thought it worthy to insert in this little work some out of many, which we have heard from many, and religious men: who faithfully testified that they had seen them with their own eyes. A certain man, then, his sins demanding it, long possessed by a demon, came to the monastery of Celanova, where the body of Blessed Rudesind rests in the church of Blessed Mary, Mother of God. An energumen miserably vexed, And when he had come before that church, and had recognized that he was soon to be seized by the demon by whom he was wont to be, he took the knife which he held in a sheath, and gave it to the boys standing around, saying: "Keep this and lead me to the doors of the church where the body of St. Rudesind lies, and watch me: for without delay I am to be entered by the accustomed demon." Which said, and the boys fleeing for fear, at once what had been said is fulfilled in deed. He is seized, thrown to the ground, gravely crushed and vexed. Seeing which, the boys who had first fled in terror ran up, both they and others. And the monks, coming up, carry him to the tomb of the most blessed Rudesind, imploring his help more attentively, that he would deign mercifully to have mercy on the wretched man: and so holding him and binding him, lest he be wholly torn apart by the demon, they threatened it in what ways they could, that it should go out and depart from him. And when he had been held thus for a long time, and was questioned by the monks themselves for what cause it had entered the man, it began to speak and to say, all who stood by hearing: "For no other thing have I entered the man because he had not paid a vow to the Virgin Mother of God, but for the vow which he vowed to Blessed Mary, that he would go to her house; and he did not care to do it. But when I have gone out from him (for I shall go out), unless he at once takes to the road and hastens to pay the vow, I shall soon seize him again and possess him as my own. But if he pays the vow, I shall have no power over him any longer." And when it was asked again how or at what hour it would go out, it answered thus: "When it is the time for celebrating Mass, take hold of him by the thumb, and, squeezing him strongly by the nostrils, hold him: and so I shall depart from him, never to return to him for the rest of time." Which was done. For when the bells began to be rung for Mass, and the monks to prepare themselves for its office, the monks who were present, he is freed: taking hold of him as it had itself said, and putting the stole of the blessed Pontiff round his neck, when the time came that had been foretold by the same demon, crying out and tearing him, it went out confounded and departed. And so the man, freed through the merits of the holy Pontiff, made himself ready, sound and unharmed, to pay his vow to the blessed Virgin: and so, through the mercy of God, free, he returned home with great joy.

[32] A certain nun, as we learned from a certain religious, coming from the parts of Gaul, said that she had already for a long time been possessed by a malignant spirit: a nun coming from Gaul, who asserted that for the sake of her own deliverance she had visited the thresholds of many Apostles and of very many Saints; yet she had never felt herself better. And when, after a long space of time, she was wearied in many ways by these afflictions and torments too, by the mercy of divine grace she heard, and a divine revelation warned her, she is freed from the demon: that she should come as quickly as possible to the sepulcher of St. Rudesind the Bishop; and there through his intercession she would receive health from the Lord. Why say more? She came to Galicia: she sought the monastery; she found the place: she knocked, and entered: and there for some days in prayers

[26] A certain Pelagius, a monk of Celanova, when he was still before in the lay habit, was held by violent fevers. Further, when he was tormented by them for a long time, so that from weariness he could by no means be moved from place to place, a burning fever, he is presented on his horse before St. Rudesind; and there, keeping watch for the space of one night, while all were resting, as if creeping along the ground, he went up to the sepulcher of the blessed man, and, scraping its stone with his teeth and swallowing it, fell asleep. When morning came, then, he is so restored to health that if he had wished to return on his own feet, as I heard from him, he could fully have done so.

[25] In Portugal, in the monastery of Fonte Arcada, a certain monk named Munio was greatly pressed by quartan fevers. a quartan fever, For when for one year he was relieved neither by visiting churches nor by the operation of physicians, at length he is admonished in his sleep by St. Rudesind that, if the Lord's prayer were poured out to God by all the monks on bended knees in his honor, he would at once be restored to health. Which was so done, as I learned from a certain honorable monk of our monastery: who, having been stationed there, declared that he had heard these things both from the same man and from all.

and persevering in vigils, he obtained the health he had long desired through the merits of the glorious Rudesind: and so, with Christ working, he returned home unharmed.

[33] At another time also, when a crowd gathered, as customary, for the feast of St. Rudesind, which is usually held on the Kalends of March, a certain boy in the crowd outside the oratory was violently seized and tormented by an unclean spirit. By divine direction, likewise another demoniac: to the amazement of all, running swiftly to the church, he threw himself hastily upon the tomb of the blessed Bishop: and soon, pressed by a sweet drowsiness, he fell sweetly asleep. When the assembly of monks, which was then outside in a procession singing praises to God in honor of the glorious Bishop, had already returned to the church, having compassion on the same boy, those standing by devoutly began to chant unanimously before the sepulcher that Responsory, "Holy Rudesind." When the Responsory and prayer were finished, by the merits and intercession of the Saint, he arose from the unclean spirit and from sleep, joyful and cheerful: and henceforth free from that affliction, he lived many years afterward.

[36] A certain girl having a most grievous abscess in her face came to the monastery to implore the loving-kindness of God through the merits of St. Rudesind: whose face was already so swollen that by that swelling her eyes were closed, and her head and whole face had swollen into such roundness an enormous swelling of the face that those coming up could scarcely look at her for excessive horror. There had also grown on a part of her face, under one of her eyes, a certain tumor like a small apple, which seemed as it were the beginning of the whole swelling. When this girl had been led to the tomb of the blessed Confessor of Christ, and the ring of the Saint, which at his translation had been taken from his finger, was placed on her swollen face, it is removed by the touch of the ring; that tumor began gradually to decrease with pain; and so up to the fifth day it was diminished by the grace of God and the help of his holy servant, so that scarcely a trace of that pain could be found in the poor woman. For which, giving very many praises to Christ and to his most holy Prelate, she returned home in health.

[37] A certain Cleric in Limia, from ^b Villa Larcyroa, had a hand, with both fingers bent back into the palm, wholly useless and contracted. When he had received in his ears the fame of the miracles of St. Rudesind, faith of recovering health having been conceived, a hand contracted with bent fingers, he came to his monastery and sepulcher. But when he had been presented to the blessed man, the monks who were present, bringing the ring of the holy Pontiff and other Relics of his, placed them in that closed hand over the bent and very tightly drawn fingers; and, prayer having been made for him, they left him before the Saint's tomb. And when they returned to him after some space of the day, they found those fingers movable, which a little before were held fixed in the palm and withered, as we have said. relics having been applied, And when, trying them, they touched them, without any pain they first raised the thumb; then the others, following it, were extended and straightened; he is healed the ring, with the silver little case in which it is, was wonderfully found plainly in the palm of the hand. Seeing this miracle, all who were present, together with the healed Cleric himself, gave worthy thanks to God and his Saints for so great a benefit.

[38] Another miracle too, which is known to many who survive, we have not thought we should keep silent: so that, although unworthy and sinners, the wonders of God which we have heard from sure witnesses, known and proven, may be proclaimed through us. There was, then, a certain man, a wretch with legs and shins drawn up to his feet, named Michael, whose legs and shins had from youth been so joined to his feet and bent as if they had been glued to each other by some device on purpose. Whence for a long time he remained thus useless; and he himself, almost deprived of all his limbs, as though he now wholly despaired of the health of his body: but by divine inspiration, which wished the name of its holy Confessor to be confessed more among men, it entered the heart of his mother to lead him to the monastery of St. Rudesind. And when he had been led, and brought in to the sepulcher of the Blessed man, he was there for some days persisting in prayers and vigils. And one day, when as usual in the morning he was being led by others' hands before the tomb, and was there thrown on the ground between the columns of the monument, it happened that the office of Mass was being performed by the Community. While this was being done, he is healed: in a wonderful manner he began to be exceedingly distressed, and to cry out with great voices, saying: "Help, Brothers, help; for I am gnawed and tortured, as though devoured by dogs." And crying out these things with most harsh voices, he began to rise and to hold the columns of the sepulcher itself. And the Brothers running up from every side saw him standing on his feet and crying out: and they heard his bones creaking firmly: and they saw blood running from him from the joints. And so, through the merits and intercession of the holy Confessor and the mercy of Christ, he was stretched out and restored to health.

CHAPTER II.

Other miracles of St. Rudesind, granted to a captive, a mute man, a blind woman. The ill-willed punished.

[39] Another miracle too, which we learned by a truthful account from two nuns, quite religious and honorable women, to have taken place at the monastery of ^a Tornino, we believe should be inserted in this little work: which they related, as it happened, to the Lord Fernando, the third Abbot of Celanova, and then to the whole community. In the parts of Toroño, then, a certain knight of Cerbaria with his men seized a certain man (as he himself said) his enemy. Having captured him, they entered the aforesaid monastery for the sake of lodging: and there they began to macerate him and treat him badly, a captive before the nuns and before all, and to weigh him down with blows and other punishments. miserably treated, Taking him, with his feet bound and his arms stretched out on a lance under his tunic, after the manner of one crucified, thrown harshly and bitterly on the ground, they threw themselves on his arms and on the lance. And the nuns, seeing all that was being done, prostrating themselves with great weeping and sobs before the altar which had been built there in honor of Blessed Rudesind the Confessor, most devoutly besought the help of the divine mercy, which deserts no one who trusts in it, that, the most blessed Confessor interceding, the divine clemency would free that wretched man, who was without doubt expecting death in the morning. And one of them, out of bitterness of heart, wishing to snatch the cloths which were on that altar from it, said thus: "O Blessed Rudesind, unless you deign to help us, and free that wretched man, I shall wholly strip your altar." And when those men had learned this, some of them, stirred by the spirit of pride, with an impulse of fury and cruelty spoke thus: [b] "I set it in defiance of God and of St. Rudesind: he is wonderfully freed: that this night this man shall not flee or escape." These things having been said, the mercy of God, through his blessed Confessor Rudesind, so freed that man that the tunic, in which he was clothed after the manner of one crucified, as we have said, remained on the lance with the aforesaid bonds. Awakened in the morning, then, not finding the man, they went away from the monastery confounded, saying to all who were present there: "Guard well the relics of the most holy Rudesind." Then the nuns, with all who were present and saw, weeping abundantly for joy, sang thanks and praises of many kinds to God and to the most holy Pontiff: to whom be honor and glory for ever and ever.

[40] In our times too we saw a certain monk, named Sancho, who had lived for a long time at the monastery of St. Facundus. A venerable man, and very religious from the circle of his earliest age, speech is restored to a mute man, having asked and obtained leave from his Abbot, he sought the monastery of Celanova. And when he had stayed there a long time and was strong enough in holy ways, it happened that he lost the function of his tongue in such a way that he was wholly deprived of all speech. And when he had remained mute for a long space of time, he was greatly afflicted with sadness and grief, wishing many times to strike the monument of St. Rudesind with the staff by which he was supported: by which he might hint that the blessed Confessor himself, if he wished, would restore his health to him. Whence it came about that, when the community of monks had given thanks to God in the church and were wishing to go out from the choir, they found him at the tomb of the holy Pontiff Rudesind beginning a certain Responsory: which, as soon as he began it, all sang together, and gave thanks to God, who bestows so many benefits on the world through the most blessed Confessor.

[41] We read, Solomon saying: "A wise son

[35] A certain man, named Peter Nunionis, of Milmanda, when he was once eating a fish which is named turta by all, it happened that a bone of the fish turned in his throat: and when for a long time it could not be drawn out or swallowed by force or by any device (because, as far as he could, he opposed the monastery of Celanova in many things and openly), at length he came to the sepulcher of Blessed Rudesind, a fish-bone stuck in the throat, constrained by the distress of necessity: trusting, however, that he could be healed by his kindness through the grace of God. And when he had come to the same monastery, he asked the monks to deign to bring him in where the body of the said most blessed Confessor was. And when he had been presented to him, it was said to him by some who stood by: "Friend, remember that you have many times opposed this place. Wherefore first repent: penance having been made, then promise faithfully that you will amend for the future: and we truly believe that through Blessed Rudesind the Lord will give you health." These things having been said, he acknowledged his fault: he promised amendment; and with those standing by he prayed together to deserve health. And when he had remained some time in prayer, certain people said to him: "Cough, if you can now." it is drawn out. And when he did this, the bone came out which was afflicting him grievously: and so, made healthy by the Lord through the kindness of the most holy Rudesind, he returned to his own house, amended for the future from the malice and restlessness which he had previously shown to the monastery.

[34] Another boy, blind, from the land of Canderte, was brought to the monastery of Celanova to ask from the Lord the help of sight through the merits of St. Rudesind. a blind boy given sight: But when he had been carried by his parents and the monks to the sepulcher of the holy body inside the church, prayer having been made for him to the Lord, he rested a little as though sleeping. And while the others were waiting for the outcome of the matter, there appeared to the same boy, lacking outward sight, a certain Bishop, as he himself afterwards testified, saying to him: "Rise in the name of the Lord; and go in health." At which voice, given sight, the boy at once rising glorified, with those standing around, the name of the Lord Jesus Christ, who has deigned to work such great wonders through his Saints. And so, as had been commanded above in that vision, he returned home in health.

is the glory of the father. Prov. 13:1 Therefore it is very venerable and wonderfully glorious, in so wise a son, namely the blessed Rudesind, to praise together the wisdom of God the Father and to exalt His glory forever: whose son's wisdom appeared manifest when he most wisely dedicated himself as a temple to God, according to what the Apostle says: The temple of the living God, which you are. 2 Cor. 6:16 The wisdom of which temple, illustrated by sanctity, virtue, miracles, signs, and prodigies, completely restored to health many limbs of the languishing, afflicted with various diseases (not as one is healed in the Evangelical pool). Of which let us bring forth one small one in comparison to the magnitude of the others, to the glory and honor of God the Father. In the region of Limia, in the place commonly called Ginizo, a certain woman, deprived of the light of her eyes because of the greatness of her infirmity, remained blind for a long time. When she had quite frequently traveled through many holy places of the Saints, and sight to a blind woman: and had visited the thresholds of churches, she was at last admonished by the sacristan of Celanova, who had been born in that land, that she should visit the sepulcher of St. Rudesind with devotion and offerings. Hearing which, the woman, not delaying, hastened to fulfil it in deed as quickly as possible. Coming to Celanova, she was presented by that sacristan in the church before the sarcophagus of the holy Confessor: and she, feeling with her hand the columns by which the tomb of St. Rudesind was supported, weeping and wailing, girded them with tears. And she, having thus celebrated vigils for three days, began to see a little; like that man in the Gospel who saw men as trees walking. Mark 8:24 But after some days, having clearly received her sight, she returned home unharmed.

ACTS OF THE TRANSLATION

from the Spanish of Antonio de Yepes, published in Latin by Tamayo Salazar.

Rudesind, Bishop of Dumium, at Celanova in Galicia (Saint)

In times past the fame of the miracles was celebrated On account of the fame of the miracles which God, best and greatest, deigned continually to perform at the sepulcher of St. Rudesind, in very many fever-stricken people, who came to it for the sake of pilgrimage, either in a spirit of devotion or in faith of receiving favor. Among others, then, who came to visit the threshold of this monastery of Celanova in Galicia, Cardinal Hyacinth comes: one was Hyacinth, Cardinal of the Holy Roman Church, and Legate of the Apostolic See through the circuits of all Spain, who was afterwards created Supreme Pontiff with the title of Celestine III. He, hearing of the mighty works of almighty God at the tomb of the holy Abbot, went to the monastery in which the sacred pledges of the same holy Prelate lay, in the year of the Lord ^a 1170 or thereabouts: and having looked into everything he had heard, weighed it with the greatest deliberation, and examined it with his own eyes, recognizing truly that the miracles which he had tested were greater in effect than in report, about to translate the body, than those which he had heard, he at once had the sacred body translated from that humble tomb in which it had been buried into a loftier one, enclosed in a stone casket, with another, wonderfully made of wood with skill and gilded, placed over it, upon four marble columns within the corner of the chapel which leads to the cloister. he enrolls Rudesind among the Blessed: That he might accomplish this more perfectly, first, by the counsel of many Prelates, an examination of his life and of the frequency of his miracles going before, he numbered St. Rudesind among the Blessed of the holy Catholic Church: then he summoned the Bishops of all Galicia and Portugal to assist him in that holy work on the Kalends of September. he completes the Translation, At length he himself completed the Translation with his own hands on the same day, with the concourse of the surrounding peoples, the jubilation of the Bishops, the devotion of the nobles, the fervor of the Abbots and Brothers standing by, and the piety of the Cardinal himself, indulgences having been proclaimed for those who took part in the act and for the others, absent, who should happen to be present on the day of the commemoration of that festival to be celebrated every year. And lest the memory of all these things should perish with the lapse of time, he ordered them to be written down in a public diploma and authentic writing: in which he judged that the more illustrious exercises of the life of that holy Prelate, the more notable miracles, and whatever he had commanded and ordained in this Translation, or what had happened in its performance, should be written. The execution of this Beatification and Translation was brought to this end at the instance of [b] Cerebrunus of Toledo and ^c Peter of Compostela, Archbishops, at the instance of Archbishops and Bishops [d] Gonzalo of Oviedo, [e] John of León, ^f Peter of Coria, ^g Sancho of Zamora, [h] Antony of Lisbon, [i] Rodrigo of Palencia, ^k Gonzalo of Sigüenza, ^l Gonzalo of Segovia, and ^m Mark of Viseu, Bishops; and also of the Abbots ⁿ of Sahagún, Superada, Carracedo and Melón; likewise of the ^o Priors of Santa Cruz and of Ecclesula, with other Princes, Abbots, Priors, and others. Knights, councils of cities and peoples, to the glory of God, who is ever glorious for ever. [p]

p. More follows in Yepes, omitted by Tamayo Salazar as of less moment. Here the Bull of Canonization ought to be appended, if it existed entire. Part of it is printed in Spanish by Antonio de Yepes, and in Latin in Tamayo, where the reader will be able to see it.

A RECENT MIRACLE.

Rudesind, Bishop of Dumium, at Celanova in Galicia (Saint)

In our times, in the year one thousand six hundred and one, while Father Master

[42] Since the things which are done in our own times delight more, and are better committed to memory, I have therefore thought it worthy to insert some of the miracles of Blessed Rudesind in this work. In the time, then, of the most illustrious King [c] Fernando of glorious memory, the father of the most glorious Prince King Alfonso, a certain illustrious and powerful Prince, named Fernando Rodríguez de Castro, a Prince, after various plunderings, came to the monastery of Celanova with great plunder from the land and patrimony of the most blessed Rudesind; and, the doors of the storehouse having been broken, while he was thinking to carry off violently all the goods of the monastery, as he was resting with his soldiers around a great fire in the guest-house of the said monastery, all the monks, gathered together, came to the tomb of the most blessed Rudesind: asking that he would defend them and theirs, as he had promised. Some of whom, with bitter mind, uncovering the monument itself from the precious cloth about to despoil the monastery. with which it had been covered, broke out with tears into these words: "O most Holy Rudesind, arise: why sleepest thou, O Lord? Arise, and cast us not off for ever. Why turnest thou away thy face? Forgettest thou our tribulation? Arise, Lord: help us and free us. the help of St. Rusind having been implored by the monks, Remember your testament and your promise, by which you promised to defend us from evil-doers. For behold, it is now not enough to scatter your country and patrimony; but even here, under your wings, we are not allowed to serve the Lord." While the monks of the said monastery were saying these and similar things with tears, the devil seized the aforesaid Baron, and threw him into the fire, he is possessed by the devil; his soldiers being unwilling and drawing him back. And when the same soldiers drew him, foaming and roaring, from the fire, the devil, speaking from his mouth, is said by bystanders still living to have answered thus: "Let me burn the plunderer of the most holy Rudesind, for the Lord has appointed me his avenger and bailiff. For he has rashly plundered his land: and now, coming here irreverently too, he has dared to invade in its shade the monastery which the Saint himself built, and to scatter his goods atrociously." The soldiers, then, taking the aforesaid Prince, roaring, as is said above, and foaming, placed him beside the tomb of Blessed Rudesind in the church: and there he lay half-alive that whole night. And when morning came, the devil seized him again. And when he was asked by those standing around on what terms he would let him go, he answered thus: "Unless he first restores all the plunder, and a vow having been made to restore everything, and he and his soldiers do homage that he will never enter this land and monastery to do harm, I shall not let him go at all." The soldiers, then, calling the Abbot and the monks, did the homage mentioned above for him together with the aforesaid Prince. Which done, he was made sound and unharmed at that same hour; he is freed. and the plunder having been restored entire, all went away from the monastery with great fear. Blessed through all things be the Lord, who has so deigned to avenge the injuries of his most blessed Confessor. Amen.

Brother Claude de Tenorio, professed son of St. Claudius in the city of León — there lived, therefore, in the place A deaf and mute person is healed: commonly called Froyme, in the house of a certain woman called Leonor Suaria, a certain boy who had been deaf and mute from his birth. When he came to this monastery and poured out prayers from the depths of his heart before Blessed Rudesind, after the fifth day, which he had spent in vigil, he obtained health, and before all began to speak and hear, giving thanks to God and the blessed Confessor Rudesind, through whose merits he was able to attain it: and lest this should seem incredible to future ages, it was established by the clear and authentic testimony of the Abbot's order.(a)

Note:

This is related near the end of the later Life. But Lord Joseph Sáinz de Aguirre, in the above-cited letter, adds: Many new miracles could be added, which St. Father Rudesind works in these latest centuries, and more of them would be sent to Antwerp, except that after so long a narration they would seem superfluous. One thing, however, I did not wish to pass over: namely, a description of sorts of the most flourishing garden, The Chapel of St. Michael and the Garden of St. Rudesind. which St. Rosendo consecrated with the frequent imprints of his venerable feet, and within whose chapel, still standing untouched today, sacred to St. Michael, he used to pour out assiduous prayers and tears, and to celebrate the sacrifice of the Mass. Scarcely can the sensible devotion and the rush of tears be expressed in human words which either the venerable structure of the chapel or the wonderful and ever-flowering pleasantness of the garden stirs up in the eyes of those who behold them. Certainly that garden, seen even from afar, at once appears the planting of St. Rosendo, the delight of Celanova: where the most sweet memory of its author still breathes, and, whether in the four cypresses, rivals of lofty towers, or among the thorn-thickets and rose-beds, there is the scent of something heavenly and strange to human senses. Plainly that garden is fragrant with the flowers of its author: which, when he was carrying them into heaven, he wished to leave portrayed in a green and living image. This garden, or Paradise in brief, we visited four years ago, and, out of the devotion of the heart, a flood of tears having been poured out, at length we played thus in verse. So this author to us in the year 1665, with ten epigrams attached: of which we publish three here, with these titles; although the rest too deserve the light for equal elegance, did we not judge that excessive bulk of the work was to be avoided.

To the Chapel sacred to St. Michael.

Whether you were once Flint, or harder than marble, Spectator, water your face with tender tears. You will pour out tears where ROSENDO often at the altar, Suppliant and humble, gave abundant streams. The devouring fire of love could have consumed his breast, Had he not watered his face with outpoured waters. What would the stars ever deny to rosy eyes, and eyes So weeping? What light the stars have, they would give.

To the Novice cultivators of the garden.

Here, here, you tender crops, grow up for heaven, And give flowery garlands to the garden of the virtues. The springtime is at hand: I warn you; grow, and before Cold winter takes away the fervor of the soul.