Ludger

CONCERNING ST. LUDGER, BISHOP OF MIMIGARDEVORD IN WESTPHALIA, APOSTLE OF THE SAXONS.

YEAR 809

Preliminary Commentary.

Ludger, Bishop of Mimigardevord in Westphalia, Apostle of the Saxons (St.)

§ I The Bishopric of Mimigardevord, which later became that of Munster: Its first Bishop, St. Ludger: his homeland.

[1] The ancient nation of the Saxons surpassed nearly all the others scattered throughout greater Germany in their endurance of hardships and arts of war, and was so populous that, after it had occupied a great part of Britain in the fifth century of the Christian era and filled it with its colonies; The Saxons, warlike, afterwards, when the Goths were going to invade Italy, it had contributed large forces; and although it was in perpetual hostility with the neighboring Normans to the north and the Slavs to the east; converted to Christ under Charlemagne, nevertheless, as Einhard testifies in his Life of Charlemagne, in that King's time, the same Saxons waged war with the Franks for thirty-three continuous years, whose empire was never wider at any other time, nor did their military strength ever shine more brightly: nor, as the same author acknowledges, was any war more fierce or more laborious for the Frankish people undertaken during the entire forty-six years of Charlemagne's reign. The Saxons were then so devoted to the worship of idols that their hatred of the Christian religion above all inflamed them against the Franks. But when their minds were gradually softened to accept it, they thereafter piously and constantly cultivated it. The first to disseminate it among them and among the neighboring Frisians were apostolic men, sprung from those Saxon colonies which we said had previously been brought to Britain: for there, as in an easier soil, the harvest of faith sprang up sooner, and was propagated into Frisia and old Saxony. In this work the first to labor were Wilfrid, Bishop of York, when on his way to Rome he turned aside to King Adalgest of the Frisians; then Willibrord, Suitbert, the two Ewalds, Lebuinus, Alubert, Winfrid, who is also called Boniface, all English or Saxons.

[2] For most of these the Frankish Dukes and Kings provided protection and resources, by whom Bishoprics were founded among them, by which they and their companions, and those from among the peoples converted to Christ whom they had taken into their instruction, or had summoned as helpers from the same Britain, might be sustained. Especially however Charlemagne, no less great in his zeal for propagating religion than in military valor and triumphs, wisely provided that Bishops should be established for strengthening the faith among the Saxons, for whom he also founded Chairs in suitable places and assigned appropriate possessions to each, and generously endowed; which the liberality of noble Franks and also of Neophytes augmented not insignificantly. How great these were can be conjectured from the letter which St. Lullus, Archbishop of Mainz, wrote to St. Gregory, successor of St. Boniface in the administration of the Bishopric of Utrecht, which is the 45th among the Letters of St. Boniface, where he has this: These are the words of persuasion which I cannot say without my own peril, that in this temporal power and earthly dominion, which by God's authorship you now enjoy, you should always be mindful of the sentence of the Lord, which says: My kingdom is not of this world. And then: Let us therefore learn to use this temporal power for the sake of eternal happiness. Afterwards he indicates that a tumultuous multitude of servants had attended Gregory. And finally he adds: Although I have clearly known that you entered upon this business for the purpose of gaining souls, and out of zeal for serving God more amply, etc.

[3] Nevertheless the resources assigned individually to the new Bishops throughout Saxony were perhaps not as great as those attributed to the Bishop of Utrecht in Frisia by Charlemagne. Yet it can be conjectured that they were no less necessary to the others than to him, from the letter of St. Boniface to St. Fulrad, Abbot of St. Denis in Gaul and Archichaplain of the Palace of King Pippin, as was indeed necessary in many ways: whose Life we gave on February 17. In that letter, St. Boniface, sensing that he would soon die, asks Fulrad to commend his disciples to Pippin: For, he says, they are almost all foreigners; some are Priests established in many places for the ministry of the Church and the peoples: some are monks in our cells, and children appointed to study letters: and some are elders who for a long time lived and labored with me and aided me. About all of these I am anxious, lest after my death they be scattered; but that they may have the counsel of your reward and the patronage of your highness: and that they not be scattered like sheep not having a Shepherd; and that the peoples near the border of the pagans not lose the law of Christ. Moreover I diligently beseech the mercy of your Highness in the name of God, that you may cause my little son Lullus, and my fellow Bishop, if God wills and if it so pleases your Clemency, to be established and constituted in this ministry of the peoples and Churches as a Preacher and Doctor of the Priests and peoples. And I hope, if God wills, that in him the Priests may have a master, and the monks a regular teacher, and the Christian people a faithful Preacher and Pastor. Therefore I make this request, because my Priests near the border of the pagans have a very poor life: they can acquire bread to eat, but they cannot find clothing for themselves, unless they have counsel and a helper from elsewhere, so that they can endure and persist in those places for the ministry of the people, in the same manner as I myself have aided them. From these disciples of St. Boniface one was the aforesaid St. Gregory: to whom, if Pippin and Charlemagne had already generously and kindly provided, when already two very great men had previously governed that Church, Willibrord and Boniface himself; how generously we may believe they provided for the other Bishops throughout Saxony, who were the first to undertake that office and to educate peoples rude in our ways and still semi-pagan, and who had to recruit assistants and helpers for themselves, and to train younger men in letters and piety, and who were pressed by an equal scarcity of necessary things, as beginnings usually are.

[4] among the western Saxons or Westphalians, Since furthermore the whole Saxon nation was divided into three peoples in general: Westphalians, Ostphalians, and Angrians, as we said on January 7 in the Life of Blessed Wittekind; to each of these peoples several Pastors were given, about whom, as they are among those enrolled among the Saints, we shall treat on their proper days. Of these peoples, those who were called Osterlings or Ostphalians dwelt toward the east; the Westphalians toward the west, and the borders of the Ripuarian Franks: and the Rhine river itself: the Angrians in the middle, between the Weser and the Elbe. Among the Westphalian Bishoprics, that one excelled whose principal See is, as Alfrid the third Bishop writes, in the district of Sudergoe, The Bishopric of Mimigardevord, in a place whose name is Mimigerneford. The district of Sudergoe is written elsewhere as Southergawe, which signifies a tract or region tending toward the south. But Mimigerneford is elsewhere called Mimigardeforde, Mimegardeuord, Mimigardefordt; in Ditmarus's Chronicle, Mimingardeforde; in Krantzius, Metropolis book 1 chapter 5, Mimingrode; and book 2, Saxon, chapter 16, Mymyngrode. The etymology of the earlier name is explained by the anonymous Monk of Werden, who by the command of Abbot Bernard composed a rhyming poem in three Litanies, as he calls them, on the life of St. Ludger; for thus he writes:

And the Bishopric, called Monasterium, He founded for Clergy at the Ford of Mimigard.

For indeed Furt signifies a ford in German, which we Belgians call voord, the English forde. The nearly contemporary Gunther, a monk of Werden, produces a similar etymology in book 1 of the Ligurinus, singing thus about Frankfurt or Franconia:

— — The German inhabitant called it Franconefurt: let us be permitted in the Latin tongue To call it the Ford of the Franks. — —

But from whose name Mimigard the place was called Mimigardeuord, I have not found: nor whose river's ford or crossing was there. A river indeed flows through the city, which is commonly called A, by some moderns Alpha; later called Munster, perhaps because they think it more splendid that the name be derived from the first letter of the Greeks than of the Latins. But it is more true that in the ancient language of the Celts or Teutons, water was generally called A: hence many rivers in Belgium, and especially in Frisia and other trans-Rhenish regions, when they lack a proper name, are called A or Aa, that is, Water. So too in the land of the Morini near the city of St. Omer the Aa flows, another in Brabant is mixed with the Dommel at 's-Hertogenbosch; elsewhere more of the same type and name. But whether the crossing of the Munster river itself, or of the nearby Ems, into which it flows, gave occasion for the name Mimigardeuord, let the local inhabitants inquire.

[5] It is sufficiently certain, as Krantzius writes in book 1 of the Metropolis, that Mimingrode or Mimigardeuord was a populous and famous place, and for that reason was chosen as the primary See of the Christian religion in that region. not from a convent of women built after the year 1000, But it does not seem probable to us, as the same author writes, that the place borrowed its name from an outstanding convent of Ladies founded there, so that the whole city would to this day be called Monasterium. Which same he explains more fully in book 4 chapter 14: The illustrious man Hermann, the first of that name, then presided over the Church of Mimigardeuord, administering the Bishopric with the greatest industry, with a remarkable devotion to God and no ordinary vigilance for the people. He first established, dedicated, and consecrated the monastery and church of Trans-Aquas, in the title and honor of the Blessed Virgin Mary. Which monastery quickly grew so much and became so famous that it gave its name both to the city and to the Bishop: so that gradually, with the old name of Mimigardeuord abolished, it began to be called Monasteriensis, both the city and the Church, which name has prevailed to the present day. The name certainly took hold, so that the city was called Monasterium, and the Bishop Monasteriensis: but gradually,

I think; not from any church which was only founded three centuries after the establishment of the Bishopric, nor itself adorned with an episcopal throne; but from that monastery which Alfrid, the third Bishop of that place, mentions in book 1 of the Life of St. Ludger, but from the Cathedral of the Canons; chapter 4, number 27, in these words: Meanwhile by the disposition of the merciful God the Saxons were converted to the Lord: and King Charles established the same man of God Ludger as Pastor in the western part of Saxony: whose parish has its principal See in the district of Sudergoe, in a place whose name is Mimigerneford, where he built for the Lord an honorable MONASTERY, of those serving Christ under the Canonical Rule. This Canonical monastery was older and more celebrated than that of the Ladies. And the Werden Poet leaves no room for doubt, with these words which we have related:

And the Bishopric, called Monasterium, He founded for Clergy.

He says Bishopric: that is, the Bishop's See; he founded it for Clergy, not for Ladies; nor had he placed his throne in their church. From this one, therefore, the name Monasterium was given, not from that Convent. And in the time of this Poet, and somewhat before, it was called the Bishopric of Munster: which is evident from these his words:

And because they never before had a Bishop, Those five districts which I have named above, Charles arranged that the Bishop Of Munster should always be their Ruler.

For confirmation, a very learned man from the same place taught us that under Dodo, the tenth Bishop of that city, there is found in ancient documents the use of the title of Bishop of Munster: and that Hermann, who was the fourteenth, wrote himself now Monasteriensis, now Mimigardefordensis. The same title of Bishop of Mimigardevord was also retained in official documents by Robert the fifteenth, Frederick the sixteenth, and Erpho the seventeenth. Although the latter is found somewhere to have written thus: And I, the shepherd of Munster, namely Erpho, as can be seen in his Life published by Albert Boichorst, Doctor of Both Laws. But after the times of Theodoric II and Burchard, the earlier name seems to have been entirely abrogated; and from the principal College of Canons, which was most flourishing, the name of Munster was given to the city.

[6] Here may rightly be cited what Cornelius Kempius writes in book 3 of the Origin of Frisia, chapter 23: Ludger, he says, first built the great church of Munster, and an old painting in the Cathedral, and endowed it. To the building of the greater church of Munster, the peoples of the parts of Frisia contributed immense offerings and funds, namely Hunsinga, Fimelinga, Phedagra or the Reidenses, who had been converted by him to the faith of Christ... A monument of this matter is shown in the great church of Munster on the wall, and in an ancient painting of the Frisians offering gifts to St. Paul, above the northern door toward the west, which has an inscription: which painting, nearly obliterated and destroyed by the Anabaptists some years ago, our age has seen splendidly restored through renovation, and illustrated with the following verses by a very learned man and poet, Rudolph Langius, Canon of the same Church:

Receive, rich Frisia, the virtues of your ancestors, An antiquity restored to the eyes of the ancestors with zeal, Which the twice-stained mob destroyed with new fury, Previously cleaned and polished with bright color.

Thus he in those very words. The gifts which in the old painting the Frisians offer for the building of the great church are horses, cheeses, and gold.

[7] St. Ludger was the first Bishop of that Church, dedicated to St. Paul, and also its builder; although afterwards in such a long course of time it was perhaps sometimes restored and enlarged. St. Ludger, the first Bishop of Mimigardevord, His name Ludger is found written variously in ancient codices: for he is commonly called Ludger, often Liudger and Luidger; Ludger in a poem which Joseph, a disciple of Alcuin, wrote to him from England; in the Belgian Chronicle of John Gerbrand of Leiden, book 4, chapters 6 and 17, Lutgherus; but Ludger or Ludigherus in Gerard John Vossius, De Historicis Latinis, book 2, chapter 30; (whose name is variously written) in the Chronicle of Ditmar, Luidigerus. We shall follow the codices, so that from whichever ones we give his Life or some testimony about him, we shall also reproduce their spelling, as far as can be conveniently done. He was himself a Frisian by nationality, of noble birth, his father being Thiadgrim, son of Wirsing and Adalgarda; his mother Liafburga, daughter of Nothrad and Adelburga. Kempius writes that he was born at Werden, book 3, chapter 25. Bernard Furmerius, Annals of Frisia, book 3, chapter 9, says Viromi; Vossius at the cited place, Virumi. The Frisians call that district, not far from Dokkum where the martyrdom of St. Boniface occurred, Wirum or Wierum. And this seems to be the one about which Alfrid writes in book 2 of his Life, chapter 1, number 4: where was he born? While Blessed Ludger was by the sea, in a place called Werthina, where he had built a church for himself on his paternal inheritance. Thus the Werden codex, whose scribe perhaps had the name of the place where he then was too deeply fixed in mind: the rest have Werina or Wernia. What if it was written Werum or Weruma? Although it is well known that the names of places are wont to change not a little with the passage of time. Although moreover Alfrid writes that that church was built by St. Ludger on his paternal inheritance, it does not from that certainly follow that he was born there; since his father Thiadgrim, a noble and wealthy man, may be believed to have possessed many estates in various places throughout Frisia, and perhaps to have lived closer to Utrecht, like his parent Wirsing.

§ II By whom was the Life of St. Ludger written? The older one by Alfrid is published here: miracles collected from other authors.

[8] Alfrid the Bishop wrote the Life of St. Ludger, He who around the year of Christ 1141 composed the Life of St. Ludger in metro-rhythmic form, in a series of three Litanies, at the command or request of Abbot Bernard, a monk of Werden, acknowledges that three competent writers had committed it to letters before him: Othelgrim his disciple, Alfrid the Bishop of Munster, and Uffing, a monk of Werden. Of the Lives that have come into our hands, the first is the one written by Alfrid, Bishop of Mimigardevord. This is clear from the prologue, where he has: You have asked with repeated prayers that I should command something to be written about the life of the holy Father Ludger, so that his venerable examples might profit many for edification; and after a few words interpolated, because I thought it wrong that the virtues of so great a man should lie hidden. Then he admits that he could not fully comprehend his examples and deeds, because he had not learned them by sight but by hearing: but with those attesting who had known him from infancy and had been educated by him: with certain faith, namely Hildigrim the Bishop, his brother, and Gerfrid the Bishop, his nephew, but also the holy woman Heriburga, his sister; as well as his venerable Priests, Alubert (in others Adelbert or Albert), Ating, and Thiatbald. This is the same one who subscribed to several diplomas, from the year 795 to the year 806, thus: I, Thiatbald, humble Priest, being asked, wrote and subscribed. But about the miracles of St. Ludger, Alfrid professes this: Therefore passing over the virtues and signs which the Lord worked through him, through negligence; I have caused only those to be inscribed in this little book which I either detected by sight together with you, or at least learned about from certain knowledge. From what has been said it can be seen that the Life of St. Ludger was not written first by Othelgrim, then by Alfrid. the very first of all, For why otherwise would he have thought the virtues of so great a man lay hidden, if they had already been described by another before him, and perhaps more elegantly? Why would the people of Werden have asked, and indeed with repeated prayers, that something be written about the life of the holy Father Ludger, so that his venerable examples might profit many for edification, if they already had from his disciple, who was privy to his secrets above many others, an outstanding commentary? But because among those by whose account Alfrid learned what he wrote about St. Ludger, he does not name Othelgrim: it seems he departed from life sooner than he could have become acquainted with him. Furthermore, not only in the prologue alone but also in book 2, chapter 1, number 4, Alfrid indicates his own age, where, having narrated the vision by which St. Ludger divinely foreknew the incursion of the Normans into Frisia, he adds: The truth of this prophecy was proved in the times of his sister and our own... and then: a contemporary, But after his death, we suffered almost yearly innumerable evils from the most savage race of the Normans. And finally: We hope that the Sun of righteousness, who withdrew far off because of our sins, will return, and that according to the prediction of the man of God, the peace of the Lord will come back to the Church. Alfrid was still living on July 20 of the year 848, as a document copied from an old Werden codex testifies, which has: In Christ, to Father Alfrid, Bishop by the grace of God, the buyer; I Ganthard and Athilwini, sellers. It is established that we have sold to you, and so we sold, that is, our holding in the forest which is called Witerovvald; which holding your men went around together with us and confirmed with new marks. And we received from you the price for it, as was agreed between us, that is, 3 pounds; on that condition, that after this day the holding itself shall belong to your own monastery, which is called Werden... Done in the monastery of Werden, on the thirteenth day before the Kalends of August, in the year of the Lord's Incarnation 848, in the ninth year of the reign of Louis the Younger, in the eleventh Indiction, on Friday. This Louis is the son of the Pious, who upon his father's death on June 20, 840, became King of Germany; he died in the year 849. with Lothar obtaining the Empire with Italy and some other provinces, and Charles obtaining Western France. Alfrid died, as recorded by Cincinnius, in the year 849, on April 22, not without a reputation of outstanding sanctity, and was buried in the crypt of Werden. The Life of St. Ludger written by Alfrid (which is not now extant at Werden, as was signified to us from there on another occasion) we received from the very learned Bernard Rottendorff, copied from the Busdorf Codex: from where is it published here? also another copy sent to us by our John Grothaus: another copy was lent by Isaac Vossius, and a more genuine one, written on parchment in a very ancient hand, and no doubt in the very monastery of Werden, because there were appended in the same handwriting and manner the diplomas and instruments of donation and purchase of those possessions which were acquired while St. Ludger himself, Hildegrim, Gerfrid, and Alfrid were administering the same monastery. From there therefore we give that Life here, somewhat simpler and more genuine than in the two other copies.

[9] Another Life of St. Ludger was found by our Christopher Brower in a very ancient codex of the Fulda library, an anonymous person wrote another, and he had it printed at Mainz in the year 1616. The writer of this Life was a Frisian by nation, as he himself testifies in these words: Men of God also came previously from the land of the English, who labored to enlighten our homelands with the knowledge of Christ. a Frisian by nation: He also indicates his own age, where about Landric

(son of the Prince of Fofeteslandia, baptized by St. Ludger along with his parent and the other islanders) he adds this: Whom we afterwards saw as a devout Priest among the Frisian people. And in chapter 3, number 15, he writes thus about St. Ludger: For seven years he remained in those regions of Western Frisia, among pagans or untutored Christians, conducting himself with all industry and wise labor, instructing the new people with devout faith; just as those peoples still recount his wonderful deeds to this day: converting them from idols, he instructed them in the Christian way of life. Because in the above-cited metrical Life of St. Ludger, and also in the one which Cincinnius compiled from several, the first of those who committed his deeds to writing is mentioned as Othelgrim, his disciple; not Othelgrim, the same Brower pronounces that the Life he was publishing seemed to him to have no other author than that one. But Gerard John Vossius, De Historicis Latinis, book 3, chapter 33, where he mentions Othelgrim, judges that only the first book is genuine; the second, about miracles, is by some later writer. About this we shall say a little below. The same Vossius in chapter 35, where he treats of Alfrid, considers him to be the second of those who committed the Life of Ludger to writing: that only Othelgrim preceded him: who seems to be no other, he says, than Hildegrim. He was certainly different; and the writer of his Life in chapter 7, number 34, mentions Odilgrim or Othelgrim: who was one of the clerics of St. Ludger, and was accustomed to be employed by him in conducting business, even before Werden was founded: but of Hildegrim in chapter 3, number 16, and chapter 9, numbers 39 and 41. If there is any Life written by either of these, as is reported to have been written by Othelgrim; yet this at least is not that one, as we seem able rightly to judge. Hildegrim is certainly cited by Alfrid, who had related to him many things about St. Ludger his brother, who had known him from infancy, and had been educated by him; but he does not say that he committed anything to writing. Of Othelgrim he cites neither a writing nor an account, whom we said seems to have departed from life before the episcopate of Alfrid. For when Ludger asked him what he thought about the place for building a monastery, he was fit for conducting business and giving judgment on the matter, at least twenty-five years old, so that when Alfrid assumed the Bishopric of Mimigardevord, he must have been more than seventy. Hildegrim moreover is reported to have died in the year 827.

[10] Then this writer does not seem to have been among the disciples of St. Ludger, since he somewhat separates himself from their number, nor a disciple of St. Ludger, when he writes: Venerable men from among his disciples also relate other wonderful things done or said by Blessed Ludger; to set them all down might perhaps seem of immoderate length. But nowhere does he testify that he was present at events, nowhere that he saw what he narrates. And what Ludger had predicted about the calamities to be inflicted on the Frisian region by the Normans, he narrates as having so come to pass that his prophecy was proved long ago by miserable experience. Whereas Alfrid says: The truth of this prophecy was proved in the times of his sister and our own. And then: We have suffered almost yearly innumerable evils. The same anonymous writer omits some things narrated by Alfrid, passed over what Alfrid narrates in chapter 2 of book 1, that the church which St. Lebuinus had built at Deventer, and which the Saxons had burned, had been rebuilt by the same Lebuinus, and after his death had been set on fire by them again, and was restored by St. Ludger in the time of Bishop Albericus. He himself in chapter 2, number 9, only has that when he had built churches there and converted very many to the Lord, he gave back his holy soul to God: and after his death, the Saxons devastated that place with plunder and fire; and having burned the church, sought his body in vain, which Ludger afterwards found and restored the church. There are many other points and has parachronisms, in which this author diverges from Alfrid: while he relates that Ludger, after Frisia was devastated by Wittekind and the faith was exterminated, went to Rome, was given Relics by Pope Leo, went to Cassino: then after two and a half years was recalled by Charlemagne, at the instigation of Alcuin: which we shall show do not agree with each other; since the last expedition of Wittekind against the Christians occurred in the year 784, Leo III was elevated to the Pontificate on December 26, 796. Furthermore, certain possessions are found to have been given to Ludger on the 17th before the Kalends of April in the 27th year of King Charlemagne, that is, the year of Christ 795. Finally this author says that at the very hour of the night when Ludger departed this life, the Emperor Charlemagne, then staying at Aachen, from this one, only some excerpts are given. having gone out with Alcuin to observe the stars, saw a wonderful splendor as of blazing fire ascending on high: since St. Ludger died on March 26, 809; and Blessed Alcuin nearly five years before, on the 24th before the Kalends of June, Pentecost Day, 804. How then could he have watched that light, the witness of St. Ludger's death, in the year 809? Since that Life is of such character, we did not think the bulk of this work should be increased by reprinting it, but thought it sufficient to have excerpted in the annotations to the earlier Life those things which the author added above or beyond Alfrid's text; then to have collected the miracles in life and after death not commemorated by Alfrid, but reviewed by that author, in the Analecta, which we shall give after the first Life from various sources.

[11] There follows the Life of St. Ludger which was published by Surius, which some reject as a modern production, A third was written by monks of Werden, some think was compiled from Alfrid and the rhythmic acts. But we have found it in two parchment codices, whose writing indicates an age somewhat older than that of the rhythmic poet, if long experience with manuscripts does not deceive. The first codex had formerly been lent to Heribert Rosweyde by the monks of St. Maximin at Trier, who compared Surius's edition with it: but the Miracles were missing. The other belongs to the very learned Bernard Rottendorff, which mostly agrees with the Trier one: Surius here and there changed a word for the sake of clarity. extant in many manuscripts. The same exhibits all the Miracles, of which the former cut off a great part, lest so extended a series of them should create boredom for the reader. It must be admitted however that in the history of the life itself, digressions are not infrequently added which, as Brower also noted, pertain partly to morals and partly to exciting piety, and thus bring not only the fruit of knowledge, with moral digressions, when they are read at table in the dining hall, or during the divine psalmody, or in the Chapter room, as the usage of the monastic Order requires. Otherwise we do not deny that much was transcribed from the second Life into this one, as into that one Miracles from Alfrid, as that same Rottendorff codex presents them, and as had also the one which Surius used; and the same were either composed by the author of that Surian Life, or by another who was junior to the aforesaid. For I do not think Brower would deny that there are in them very many things which cannot be judged to have been written by Othelgrim, or whoever the other author of the second Life was. Whence Gerard John Vossius, as we have already said, De Historicis Latinis, book 2, chapter 33, says of the two books on the Life of St. Ludger: and a book of Miracles, only the first seems genuine: the second however is by some later writer. But these two, which stand forth under the name of the monks of Werden, are their genuine offspring, and were not put forward under the name of any single author, but generally of the monks of Werden; so that several seem to have labored both in composing what had been done by the Saint, and in collecting and patching together what had been composed by others: and perhaps some one person particularly worked so that everything, properly fitted together, might form one work. And certainly in the Prologue it is said: If for any of you any doubt should arise about the things we are about to say; about the year 890. either the new miracles which are now happening at his tomb can persuade them, or those who are privy to his most holy life, some of whom still survive in the body, can instill faith in them. Therefore although many other things also are reported to have been done by the Lord through him; we shall place in this little work only those which we learned from those who were continually present at his way of life, or which we found placed in schedules, though in confused order: or certainly those which we ourselves saw with our own eyes done at the sacred relics of his body. Finally it seems possible to establish that this commentary on the life and miracles of St. Ludger was not completed before about the year 890, or perhaps 900, although much had already been gathered from earlier writers before that: and those things are exhibited here in the Analecta from the Fulda manuscript, §3, so that there is nothing in that whole Life on account of which it, already extant in the earlier edition of Surius, should deserve to be reprinted here, since it would add nothing new in terms of knowledge about the Saint; much less would it be worthwhile to duplicate the miracles for the sake of diversity of style alone.

[12] I wonder indeed where Gerard John Vossius drew what he writes in book 2, chapter 30, Another, somewhat more recent by several centuries that the Life of St. Ludger which is in the Surian collection was written by the monks of the Holy Savior at Utrecht; but is wrongly attributed to the monks of the monastery of Werden. Does not the very Preface of those of Werden sufficiently refute that assertion? For it claims for them not only the Life but also the miracles: and in these, how often does it call them our Werden monks! There exists moreover another Life compiled by the monks of Werden, with the same Preface: which we have in three manuscripts, but neither of such good quality nor of such ancient script; which nevertheless seems to be more than 200 years old. Two of these codices were lent to us by the same very learned Bernard Rottendorff; one of them written on parchment about, as we conjecture, 300 years ago: the other written on paper in a somewhat more recent hand; as is also the third on parchment; which the most noble Theodor van Renesse Vulpius gave us. In these three copies, after the Werden Preface, the beginning of the Life is the same as in Alfrid up to the death of Wirsing: the rest is mostly expressed from the third Life, compiled from others, or that which Surius published; except that it everywhere omits the names of places, and often of persons, especially in the Miracles. Since this contains nothing not previously related, it does not at all deserve to be published separately: nor do the metrical acts, sketched from the Werden monks' work which we listed in third place; as also the metrical, not from those the latter were composed, as Brower seems to have thought. Certainly in those metrical acts there are some things which the Werden monks would not have omitted if they had written later. Such is that account of the fair weather obtained by carrying the Relics of St. Ludger in procession; the memory of which event is still celebrated with an annual procession,

from which certain things are published as Bucelinus testifies in his Sacred Germany. Would that the Life written by the monk Uffing, or as Brower calls him, Usting, still survived. For Cincinnius reports that he was a man of much erudition and elegance, and it is easy to conjecture this from the Life of St. Ida composed by him and published by Surius on September 4. also a poem by Uffing, and three miracles: We shall give the hexameter verses which the same Uffing composed in praise of St. Ludger, not certainly lacking in poetic spirit, if the meter would everywhere correspond. Cincinnius published them; we copied them from the most approved manuscript of Rottendorff, in which however the author's name was not prefixed, just as it was not to the three miracles which followed the said verses, and we shall give them also, since from the style it can easily be conjectured that they are by Uffing. He lived, as we said above, in the times of Otto II and III, a hundred and fifty years before the author of the triple Litany. There will follow from this same Litany-writer four other miracles, also related by Cincinnius: the first two however are paradoxical, the second especially. There will follow things done at Munster in Westphalia in the 12th century and written around the year 1170; which we received from the manuscript of Theodore Vulpius and two of Rottendorff's, and through our John Grothaus from a codex of the Cologne Charterhouse; others of the monastery written about the year 1170. and another copy of John Gamansius, from what library we do not know. The last place will be occupied by a miracle related by Cincinnius from the Werden records, about the monk Brunric, cruelly wounded by impious men while he was performing sacred rites, and cast into thorns and a river, and from there escaping by the help of God, through the intercession (as we believe) of St. Ludger.

§ III Chronology of the Life of St. Ludger from his birth to the year 793.

[13] Anyone who investigates the notation of times in which St. Ludger lived and performed the deeds which the writers commemorate, many and great ones, The chronology of St. Ludger's Life is intricate, for the amplification of the glory of the supreme Deity, will find that such darkness occurs that it is not easy to find a way out; since in his Life, especially the one published from the Fulda parchments and that previously by Surius, no assistance is offered. I think this happens primarily for this reason, that the mark of time recorded in both Lives is known to be deceptive from the Life of St. Willehad and from correct reasoning, yet some dare not fail to follow it. I call the mark deceptive because Ludger is reported to have gone from Frisia, expelled by Wittekind, to Rome to Pope Leo III; as if, expelled from Frisia, he had gone to Rome to Pope Leo III, whereas Wittekind, having made peace with Charlemagne, gave his name to Christ in the year 785; Leo III was elevated to the pontificate at the end of 795: so that it would be necessary to devise another cause for the flight, if through it he reached Leo. And since from Rome he betook himself to the monastery of Monte Cassino, whose Abbot Theodemarus was related to him by blood, and remained there with him for more than two years; how could this have happened in the time of Pope Leo? For he was made Pope on December 26, 795. Therefore Ludger did not reach him (having departed from Frisia after the death of Bishop St. Albericus on the 18th before the Kalends of December) until January or February of the year 796; and he seems to have stayed some time in Rome, and received relics from him, where that holy Pontiff held him in love and honor, and gave him relics of our Savior and of the holy Mother of God Mary, and of the Holy Apostles Peter and Paul, as that same Life published by Brower from the Fulda records relates. He may therefore have come to Cassino perhaps in March. After two years and six months, as Alfrid writes, he returned to his homeland: therefore in the autumn of the year 798, according to the calculation of that other writer. But Theodemarus the Abbot had also died on the Nones of June 797, and from his death it does not seem likely that Ludger stayed there for one year and three months; and there exist tables of a donation made by Amulycus to the Relics of the Holy Savior and St. Mary ever Virgin and into the hands of Ludger the Priest, brought before his pontificate who was caring for those same Relics... in the 27th year of the reign of the most religious King Charles, the 17th before the Kalends of April, in the estate called Hrodberhtinga-houa. Therefore the relics had already been brought from Rome, and to them into the hands of St. Ludger that donation was made on March 16, 795, nine months and ten days before Leo, from whom they claim Ludger obtained them, became Pope.

[14] But lest we dwell too long on this discussion, which may perhaps cause boredom to the reader, and not be sufficiently understood; it will be better to bring the whole course of St. Ludger's life into view, St. Ludger was born around the year 744, and as far as possible to confirm it with chronological notes. St. Ludger therefore seems to have been born around the year 744, since he himself writes thus in the Life of St. Gregory: St. Boniface succeeded (St. Willibrord), the same Archbishop and Martyr, whom I myself saw with my own eyes, white with gray hair and worn with old age, full of virtues and merits of life: he knew St. Boniface, renowned for sanctity; at which time in his discipleship... Blessed Gregory, my teacher, had been nurtured from an early age. In the year 754 St. Boniface the Archbishop was crowned with martyrdom in Frisia, as the Annals of the Franks from the manuscript of John Tilius and others from the manuscript of Loisel have. And although some want this to have happened in 755, killed in 754, Einhard however in his Annals, having related in the year 754 that Pippin and his sons Charles and Carloman were consecrated by Pope Stephen with sacred unction to the honor of royal dignity, added: IN THE SAME YEAR Boniface the Archbishop of Mainz, preaching the word of God in Frisia, was killed by the pagans and crowned with martyrdom. This happened on the Nones of June in the place called Docking, or as the manuscript Life of St. Willehad has, Dockinckirica, which is now the town of Dokkum. St. Gregory succeeded St. Boniface. So St. Ludger says in his Life. But this too must by no means be passed over in silence, he says, having become a disciple of St. Gregory of Utrecht in 757 which I learned from the narration of the venerable man Marchelm... Because after the martyrdom of the holy Master... Blessed Gregory himself also received from Stephen, the Prelate of the Apostolic See, and from the illustrious and religious King Pippin, the authority to sow the word of God in Frisia... and with the same charity and firmness of faith as his predecessors... he illuminated the people with generous and mellifluous instruction. To this venerable man, Ludger's parents commended him to be nurtured for the Lord, as Alfrid writes: which we think happened around the year 757 or 758, when he was 13 or 14 years old. Cleric in 760 But Gregory willingly received him; and having perceived the boy's sagacity, studiously taught him. Then perhaps in the year 760, making progress in the fear of the Lord, he put off the secular habit and devoted himself entirely to the study of the spiritual art.

[15] St. Lebuinus came from England about 765. Around the year 765, St. Lebuinus seems to have come from England to Utrecht to St. Gregory, and to have been sent by him to Deventer. For Alfrid does not indicate that he first arrived then, when Ludger returned from England a second time, although in book 1, chapter 2, number 14 he writes thus: While such things were happening, a certain holy and learned Priest came, named Liafwin, from the land of the English, to Abbot Gregory. For if he had come only then, in the year, as we shall presently say, 774, there would not have been enough time for the things Alfrid mentions, still less for those in Hucbald's Life of him. He went to the Issel; converted the people widely, built churches, the chief one at Deventer; entered the interior of Saxony, entered a public assembly at the risk of his life, returned to Deventer: He builds a church at Deventer: afterwards the Saxons, turned to fury because the people flocked to the church at Deventer built by the holy man's teaching, gathered an army, drove out the Christians from those places and burned the church with fire. Then the man of the Lord Liafwin, having returned to Abbot Gregory, awaited (which implies a not inconsiderable time) consolation from the Lord. When therefore the tumult had subsided, burned by pagans, he restores it: and the raiders had returned to their own; he rebuilt the church which had been burned: and in his usual way did not cease to impart the teachings of salvation to the flock, until he gave back his beloved soul to the supreme Shepherd; and he was buried in the same church after his death. After his death, the impious Saxons again devastated that place and set fire to the church, and for three days sought his body, after his death it was burned again. but could not find it. Which is a sign that it had long been entombed. Finally Albericus says these things to Ludger: The place in which the Holy man of the Lord Liafwin, whom you knew, labored even unto death in persisting in the work of the Lord, where his sacred body is covered with burial, has been reduced to a wilderness.

[16] In the year 766 Egbert, Archbishop of York, died at York on the 14th before the Kalends of December. He was succeeded by Ethelbert, as Florentius of Worcester writes. After the death of Archbishop Egbert of York in 766 Egbert, according to William of Malmesbury, was considered the treasury of all the liberal arts, and was the master of Alcuin, to whom he also entrusted the office of teaching. Alcuin himself testifies to this in a letter to Eanbald, a fragment of which the same Malmesbury author recites, which goes: Praise and glory to God, Ethelbert succeeds, who preserved my days in good prosperity, that I might rejoice in the exaltation of my dearest son, who would labor in my place in the Church where I was nurtured and educated, and would preside over the treasures of wisdom in which my beloved master Archbishop Egbert left me as heir. These things are related so that it may appear that Blessed Alubert did not come to Frisia before the year 767. For when asked by St. Gregory to become his co-Bishop, since he had not himself been ordained to the episcopal grade, he prudently answered: That you may know that I came here with the permission and counsel of my Bishop, from whom Alubert was sent to Frisia in 767 send faithful Brothers with me to the land from which I came forth, to my Bishop, that I may be ordained by him, and they also: for in this manner I give my consent. Therefore Sigibod and Ludger were sent with him, and the latter was ordained Deacon, the former Priest, Alubert Bishop. That this happened under Ethelbert or Elebert, as the writer of the Life of Alcuin calls him, or Albert as Thomas Stubbs in the Chronicles of the Bishops of York, is clear from this, that, he is ordained Bishop, as Alfrid testifies, Alcuin was at that time Master in that place; heir, as we have already related from him, of Archbishop Egbert, namely to preside over the treasures of wisdom. and Ludger Deacon, who hears Alcuin for one year: Unless someone should perhaps suspect

that Alubert set out for Frisia by Egbert's authority, returned to York after his death, or when he was detained by such an infirmity that he could not confer those Orders, and was therefore compelled to wait for the inauguration of his successor. But no reason compels us to this. In the year (which follows from this) 768, in 768 they return to Utrecht: Alubert and his companions return from England, where they had stayed one year, to Utrecht. Although if anyone wished to assert that they went to England in the year 768 and returned in 769, we have no reason to object. Moreover, since Ludger eagerly desired to return to Alcuin and, as Alfrid writes, to satiate himself with the sweetness of the honeycomb he had tasted; the opportunity was offered to him in a wonderful way, as the Werden monks admirably narrate, who it is credible had much about their Founder that was well-investigated and unknown to others. Thus they write: On a certain day, according to the custom of his office, it happened that he read the Gospel before Gregory: to whom, by the will of the Lord (as we believe), when he stumbled in a certain word, Gregory corrected him before the people. He, confused by the public correction, turned the shame he had received to his own advantage. For since from the time when he had come from England, Ludger returns to Alcuin's school in 770, he was held by a great desire for Alcuin, whom we said was Master there, seizing upon this welcome occasion, he requested permission to return to him: saying he might seem unworthy of the office he had received, who did not know how to perform it in the customary manner. I pass over the rest, which can be read there. Finally, with the things necessary for his journey prepared, with the grace of God and the permission of his consent, Gregory dismissed him from himself. This journey seems to have been begun in the autumn of the year 770, so that in the year 774, in the spring, he returns in 774 when those citizens, namely the people of York, were going out to war against their enemies, he was sent back by Alcuin to Utrecht.

[17] In the year 776, on August 25, Gregory dies. in 776, after the death of St. Gregory For he had attached himself to St. Boniface when nearly fourteen or fifteen years of age, as Ludger himself writes in the Life of Gregory; which others deduce by probable reasoning happened in the year 718 or perhaps 719: so that he seems to have been born in 703 or 704. Moreover, when he had reached nearly seventy years of age, as dear to God as to all men, namely in the year of Christ 773 or 774, he was struck with that bodily affliction on his left side which doctors call paralysis; as the same Ludger relates in his Life, who also adds: For three years before his death he was seized with that infirmity: whence the aforesaid number of the years of Christ results. Albericus succeeded Gregory, his nephew and disciple, in the same year (as we think): and he also sent Ludger, still a Deacon, to Deventer, to rebuild the church over the body of St. Lebuinus, he rebuilds the church at Deventer in 777: which the Pagans had burned once while he was alive, and again after his death. Finally in the year 778, or in the autumn of the preceding year, Ludger was initiated into the priesthood: not before certainly, since we shall have seen the cited diploma of Charlemagne, given in the year 777, on the 7th of the Ides of June, from which it is established that Albericus had not yet been consecrated Bishop, ordained Priest in 778 therefore neither Ludger a Priest: for thus Alfrid writes in chapter 3, number 19: Albericus, he says, when he had received the episcopal grade in the city of Cologne, also caused Ludger to receive with him the grade of the priesthood. Then the same Albericus appointed him teacher of the Church in the district of Ostrache, he is sent to Frisia. in the place where St. Boniface was crowned with martyrdom: but in such a way that in autumn at the monastery at Utrecht, he should preside over the study of doctrine and holy living for three months each year.

[18] And when the man of God Ludger, says Alfrid, had persisted for nearly seven years in the study of doctrine in the same region; 784, he is expelled from Frisia by Wittekind, the pagan Duke of the Saxons: the root of wickedness arose, Widukind, Duke of the hitherto pagan Saxons; who turned the Frisians from the way of God, burned the churches, expelled the servants of God, and made the Frisians as far as the river Flie abandon the faith of Christ and sacrifice to idols according to the manner of their former error. The Annals of the Franks published by Chesne from the Loisel manuscript agree, which have this for the year 784: And then the Saxons again rebelled in their usual manner, and with them some part of the Frisians. The same is narrated in the Life of Charlemagne by the Monk of Angouleme and elsewhere. Some refer it to the year 785, like the Tilian Annals: but these place in the preceding year, that is 784, the death of Hildegard, Charlemagne's wife, and Bertha his mother, his marriage to Fastrada, and his celebration of Christmas and Easter at Heristal: all of which the cited Loiselian Annals and also those of Einhard refer to the preceding year, 783, which indeed in the manner of that age among the Franks ended at Easter. But Albericus the Bishop also departed this life in the same perverse commotion, on November 14 of the same year 784, for in the following year Wittekind was converted, and that perverse commotion ceased, as Alfrid puts it, who immediately adds: Then Ludger, compelled by necessity, abandoned those parts, he comes to Rome at the beginning of 785 and having disposed of the company of his disciples, taking with him two of them, namely Hildegrim his brother and Gerbert, who was surnamed Castus, he went to Rome. He does not seem to have been able to arrive there except in late January or even later, when the fourteenth year of Pope Adrian was in progress. Proceeding from there he came to the monastery of St. Benedict in the kingdom of Benevento, that is, Cassino, he is kindly received by Pope Adrian: situated in the territory then of the Duke of Benevento, who was Arigisus. Adam also mentions these things, Ecclesiastical History chapter 8, where he writes that Bishop St. Willehad of Bremen came to Rome with Ludger in the twelfth year of the Saxon rebellion (which is the same year we have established, 784). Where, relieved by the consolation of the most holy Pope Adrian, Ludger retired to Monte Cassino, to the confession of St. Benedict: he withdraws to Monte Cassino: Willehad returned to Gaul to the sepulchre of St. Willibrord. More about Willehad on November 8, when he is venerated.

[19] Ludger after two years and six months returned to his homeland, he returns to his homeland in 787. in the year of Christ 787, the conversion of Wittekind already known by then in Italy, and the Saxon nation now less averse to the faith of Christ. To the abandoned field of the Lord's portion in Frisia he therefore returned as eagerly as he had grievously borne being expelled from it: and while he strenuously labored for some years in restoring it and educating the five districts entrusted to him by King Charles, it happened that a certain religious Abbot named Bernard, who after the defeat or conversion of Widukind had been sent by the King as a teacher to the western Saxons, departed to the Lord not long after, and it was difficult to find anyone in the Frankish kingdom who would willingly go to preach among the barbarians. While King Charles was anxiously considering these matters (as these things are narrated in the Acts found in Brower), it happened that at that time a Bishop had to be sought for the city of Trier: and he offered Ludger the Pontificate of that Church. He replied that such a Church by no means needed him as Bishop, in which there were very many more learned than himself and more worthy of that honor. Rather he himself could better be appointed over any rude people; and if it pleased the King, whether he refused the Bishopric of Trier? he would voluntarily undertake the labor among the Saxon people. The Emperor, greatly rejoicing at this response and will of his, established him as Pastor in the western part of the Saxons; fulfilling the dream about three heaps which Ludger himself had long ago seen. Then truly, very eager for the divine work, he labored with careful zeal and all his strength in the conversion of the pagans; removing the rites of ancient vanity; calling the peoples to the churches he had erected: ordaining in various places the Priests whom he himself had reverently trained; making his teaching everywhere acceptable by his pleasant manners and great humanity; Luke 1. until, with the Lord's help, in Frisia and in Saxony he prepared, as it is written, a perfect people for the Lord. These things from those Acts found in Brower, and perhaps better passed over by Alfrid, as also some other things found in those same Acts, as if Charlemagne had commanded him to come to him from Italy, being pointed out by his teacher Alcuin, who at that time had come from Britain to France. For Alcuin was not present in France in the year 787, but only came there in the year 793.

§ IV Chronology of the Life of St. Ludger from the year 793 to his Episcopate. The Werden Monastery built: various donations offered.

[20] On his return from Italy, St. Ludger among other occupations nourished the thought of building a monastery; In 793, on March 22, certain possessions were donated to Ludger the Priest: to which end we find a donation, of which this instrument survives: I wish it to be made known to all, both present and future, how I, Liudger, son of the late Hredgaer, have given to my friend Ludger the Priest, for the remedy of my soul and for eternal reward, one half of my inheritance, which came to me by paternal right and hereditary law, in Berilsi and within the boundaries which belong to it, that is, from Euedseac as far as the aforesaid place. But I also gave him half of my inheritance on the same basis in the forest called Seaevvald or Suifterbant; except for the fields which had been cleared there before by our fathers or by our people. The other half of the same in the aforesaid territory and in the forest named above I gave to the same Ludger the Priest with all its entirety: and I wish what has been given to be in perpetuity, and never at any time to be changed: but let the same Ludger the Priest possess all these things by hereditary right, and after his death commend them to whomever he wishes, for the benefit of our souls, by hereditary right, with a stipulation appended. This giving was done publicly in the 25th year of the reign of the most religious King Charles, on the 11th before the Kalends of April, in the estate called Bidningahusum, before witnesses and guarantors, whose names are noted below, etc. The last is the mark of Hildegrim the Deacon, whom I believe to be the brother of St. Ludger himself, who later became Bishop. In the same year 793, Sigivvinus, others purchased in the same year on June 30 son of Gissebert, gave to Ludger the Priest, in exchange for his payment, a small portion of his inheritance, that is, in Hrodberhtinga-houa, one small farmstead with three fields in the same estate, and with watercourses, thoroughfares, commons, pastures: and he gave him dominion in the forest called Sithroth, and in another forest called Huuil, etc. Done... in the estate called Widugises-Houa, in the 25th year of the reign of our Lord the glorious King Charles, on the 2nd before the Kalends of July.

[21] In the following year 794, Wracharius, son of the late Brunchar, others donated to the same Priest in 794, on October 9: gave to Ludger the Priest...

land of his own right in the district of Hisloae, in the estate called Withmundi, that is, he says, all that land which Landulf my serf inhabited and cultivated: and one field which Hildigher, a free man, formerly had in my benefice; with all things that belong to the same land, that is, forests, meadows, pastures, thoroughfares, waters and watercourses, fisheries, except one farmstead in the same estate: in compensation for which, says Wracharius, I gave that field which I mentioned above... It was done publicly with appended stipulation, in the 27th year of the reign of our Lord the most religious King Charles, on the 7th of the Ides of October, in the estate called Brimuum, etc. That was the 27th year of Charles, reckoned from the death of his father Pippin from the 8th before the Kalends of October, and from the coronation of Charles himself on that very day, the 7th of the Ides of October. In the year 795, Amulricus, as we related above, says: I gave, others donated to the same Priest, to the Relics, in 795, on March 16, to the Relics of the holy Savior and St. Mary ever Virgin, and into the hands of Ludger the Priest, who was caring for those same Relics, a portion of my inheritance, that is, the place itself called At the Cross, with the meadows which lie there on the bank of the river Arnapa, where formerly my grandfather Irminfrid had a house, with two fields which are separated not far from the same place: and dominion in the forest called Sitroth, with pastures, thoroughfares, waters, fisheries, which can be cultivated and completed in that same place... Done in the 27th year of the reign of our Lord the most religious King Charles, the 17th before the Kalends of April, etc.

[22] In the year 796, Heinricus... I gave, he says, to the Relics of the holy Savior and St. Mary ever Virgin, and into the hands of Ludger the Priest, in 796, on February 24, who was caring for those same Relics, a portion of my inheritance and my own labor, that is, the whole holding in the forest called Heissi on the northern bank of the river Ruhr, which I long ago acquired there, between the mountain and the same river, and communion in the same forest. In the same manner I also gave the fishery in the Ruhr with pastures, thoroughfares, and watercourses which belong there, and can be cultivated and completed in that same place... It was done publicly in the 28th year of the reign of our Lord the most religious King Charles, on the 6th before the Kalends of March, in the estate called Hlopanheldi... Heinricus himself, his wife Hriasthrud, and his sons Heribald and Aeric subscribed... In the same year, on March 31, a Houa was given in this manner: I, Theganbald, son of the late Hrebald, gave a part of my inheritance to Ludger the Abbot in the estate called Fislacu, beside the bank of the river Ruhr, that is, others to the same Abbot in 796, March 31. that whole Houa, Alfgating-houa, with pastures and thoroughfares and watercourses, and a share in the forest, according to the form of a full Houa. All these things I gave, as I said above, for my alms and those of my wife Regintrund, to Ludger the Abbot... It was done publicly... in the 28th year of the reign of our Lord the most religious King Charles, on the 2nd before the Kalends of April, in the place called At the Cross, in the district of Niuanheim, on the bank of the river Arnapa. And it was confirmed by the hand of Bernger my nephew, to whom I myself gave the authority for this in the above-named estate, that is, in Fisclacu, where the same Houa lies... Among the names of witnesses, in first place is the Mark of Bernger, who both completed this testament, having received authority from Theganbald, and confirmed it with his own hand. A third Donation was made in the same year by Liudger, son of Hredger, of whom another one has already been related, made three years before. But here he says thus: I gave to the Relics of the holy Savior and St. Mary ever Virgin, and into the hands of Ludger the Priest, others to the same Priest, to the Relics, in 796, June 6, who was caring for those same Relics, a portion of my inheritance, that is, all that came to me by hereditary right and law in the estate called Bidningahem; and in another called Thornspyc; in arable land and in meadows and pastures, and in all communion with me in the forest called Suifturbant; except one small portion in those meadows called Blidgeringmad, which I reserved for myself for my own needs. All the rest however I gave to the above-named Relics, and into the hands of the aforesaid Priest... It was done publicly in the place called At the Mouth of the Stream, in the 28th year of the reign of our Lord the most religious King Charles, on the day of the Kalends, the 8th of the Ides of June.

[23] In the year 797, as a note to the Life written by the Werden monks indicates, which is in the Rottendorff codex, in 797, Werden begins to be cultivated: like many others in the same manuscript, added here and there in the margin by a learned man (whose name however is never expressed). The note that pertains to this matter advises that Werden, although previously purchased, seems to have begun to be cultivated in this year, not in 777, as a faulty inscription on the Werden wall, inserted in the wall not many years ago, reports. Moreover from this year St. Ludger himself began to be usually called Abbot in the diplomas which we have so far seen, as already before in one. And in this very year Oodhelmus thus testifies: I gave... a third part of my inheritance to the Relics of the Holy Savior and other Saints, Various things donated to Ludger the Abbot, to the Relics, in 797, June 29, which have been established by Ludger the Abbot in Withmundi... On this condition however, that as long as I shall live in this present mortality, that portion shall belong to me by just service, for increasing, not diminishing: but after my death from this life it shall pass with all its entirety into the right of the aforesaid Relics and of the servants of God who shall be found to guard them legitimately. This third part of my inheritance moreover consists in three places: in the district of Hissoi, in the estate called Oceanni, one houa, which my serfs cultivate: in the district of Nortwianti, in the estate called Huleri, another houa: and in the same district, a third houa, in the estate called Manheri: and a sixth part of a fourth houa, in the estate called Hronheri: which sixth particle of that houa even during my lifetime goes to the use of the aforesaid Relics; with those holdings in the forest which are known near the Hissa. All these things I give and transfer to the aforesaid Relics and to the use of the servants of God, who are justly seen to care for those same holy Relics... It was done publicly... in the place called Withmundi, in the 29th year of the reign of the Lord the devout King Charles, on the 3rd before the Kalends of July... Among the signs and names of witnesses, in the penultimate place is found: I, Hildegrim, unworthy Deacon, have subscribed. and sold to him in 798, July 19. In the year 798, Hirpingus... having received the price from Ludger the Abbot, sold to him one vineyard in the estate called Bacheim; which estate also lies on the bank of the little river called Melanbach, and firmly delivered the same to him... It was done publicly in Saxony, where we were at that time in the army, in the place called Munthum, in the 30th year of the reign of our Lord the most religious King Charles, the 14th before the Kalends of August. Done in the camp at Munda on the Weser, These last things are explained in the Annals of Einhard for this year, in these words: When spring was already approaching, but the army could not yet be brought out of winter quarters because of the lack of fodder, the Trans-Albian Saxons, seizing the opportunity, captured and killed the legates of the King who had been sent to them for administering justice, reserving a few of them as if for delivering the news... Receiving this intelligence, the King, gravely provoked, gathered his army, pitched camp at a place named Munda on the Weser, and seized arms against the treacherous and deserters, and as avenger of the slaughter of his legates, devastated with fire and sword all that part of Saxony which lies between the Elbe and the Weser.

[24] In the year 799, four diplomas were given: 1, in which Hludwinus, in 799, various things donated to the same Abbot, to the Relics, January 18. son of the late Thiather, professes this: I gave all my portion of inheritance in the place called Werethinum, to the Relics of the holy Savior, and to the venerable man Ludger the Abbot, who is accustomed always to carry those same Relics with him, that is, between two brooks which rise in the mountain and flow into the river Ruhr (one is called Diapanbeci, the other on the eastern side, that is, without any name) from the arable land as far as the river Ruhr: and I wish what has been given to be in perpetuity and never changed. But let the same venerable Abbot Ludger hold this donation, which is known to have long been my holding, together with that land which is seen to be already cultivated there, wholly and entirely for perpetual times, and possess it for the use of the Church of God, and let him have the freest and firmest power from me and from all my heirs, to do with it whatever he wishes, and to place it into the hands of whomever he decides, while he yet lives, who after his death may cultivate it and devote it to the utility of the Church of God... It was done publicly in the 31st year of the reign of the most religious King Charles, the 15th before the Kalends of February, before guarantors in the place called Diapanbeci or Werithina. In the same year another diploma was given, in which Folcbert says: I, Folcbrat, in the same year, February 14, an exchange of certain goods was made, purchased a small portion of hereditary land of my own right in the estate called Bilici from Theganbald, a free and noble man, in the estate called Fisclacu, that is, that clearing called Widuberg. This clearing I, Folcbrat, purchased from the aforesaid noble Frank Theganbald, and possessed it for some years, and labored in it as I could. But now I have given the same clearing in arable land, whatever was ever plowed in it, to Ludger the Priest, with all its entirety, in exchange for arable land of that houa called Alfgoding-houa. On that condition I received that houa from Ludger the Priest, my neighbor, in exchange for the arable land of the aforesaid clearing. Etc.... It was done publicly, in the 31st year of the glorious and religious Second King Charles, the 16th before the Kalends of March, in the place called Diapanbeci on the bank of the Ruhr... Mark of Ludger the Priest: he requested this charter to be made, and confirmed it with his own hand... Charles is here called the Second, as elsewhere the Younger, in respect of his grandfather Charles Martel. On the same day, February 14, another instrument was drawn up at Folcbert's request, by St. Ludger, in which these things are found:... I, Ludger the Priest, purchased a small portion of my inheritance, having paid the price, from Theganbald, a free and noble man, in the estate called

Fisclacu, that is, that houa called Alfgodinchoue, with all its entirety both in forest and in pastures and thoroughfares, and in the use and courses of waters. All these things I, Ludger the Priest, purchased from the aforesaid noble Frank Theganbald, and possessed them for some years, and labored in them as I could. But now I have given the same houa in arable land, whatever was ever plowed in it, to Folcbert, in exchange for that clearing called Widuberg, between two brooks, that is, between Diapanbeci and another from the west as far as the river Ruhr: except that I, Ludger, retained for myself the dominion which pertained to that houa, whether in forest or in waters and pasture or in holdings, with all entirety I reserved to my own right. And on that condition I received that clearing from Folcbert my neighbor in exchange for the arable land of the aforesaid houa, so that I ought to possess it by hereditary right in perpetuity, and devote it to the eternal uses of the Church of God and those serving it, or whatever I shall decide to be useful from it... It was done publicly in the 31st year of the glorious and religious Second King Charles, the 16th before the Kalends of March, in the place called Diapanbeci on the bank of the Ruhr... Mark of Folcbert, who requested this charter to be made, and confirmed it with his own hand.

[25] In the same year 799, on June 9, Oodhelmus, son of the late Oodwerc, other possessions donated to the same Priest, to the Relics, 799, June 9. gave a part of his inheritance, that is, three houas in three places, whose names (much like the Donation made by the same Oodhelmus in the year 797, June 29) of the places are: one Houa in Okinni in the district of Isloi; another in Manheriu, that selihoua, in the district of Northtueanti; a third in Hasungum in the same district. This which I have now named, he says, I gave to the Relics of the holy Savior, which are established in Withmundis, and into the hands of Ludger the Priest... Provided that during the days of our life, I and my beloved wife Theodlinda may have the power to hold these things as a benefice of the same Church under usufruct, that is, so that we should give one solidus each year for the lights of the Church at Christmas. But after our departure from this life, let those same things, improved, pass with all entirety into the domain of the aforesaid Church... It was done publicly in the very place called Withmundi, in the 31st year of the reign of the most religious King Charles, on the 5th of the Ides of June... Mark of Oodhelmus, who requested this charter of donation to be made, and confirmed it with his own hand.

In the year 800, a donation was made to the holy Relics which, among other things, contains this:... It pleased us, co-heirs and co-sharers in one patrimony, by these names, and in 800, September 17. Esurwinus, Hildiratus, and Irminwinus, at the request of Ludger the Priest, to give to the Relics of the holy Savior, which the same Ludger always carries with him, and into the hands of the same Priest, some portion of our inheritance for our alms, which we also did in this manner: We gave in our own inheritance and dominion, in the forest called Heissi, that holding which the same Ludger desired there, and Hildiratus acquired in our name together with him, and assigned to the aforesaid Relics of the holy Savior: and into the hands of the same Priest, in like manner we also gave some dominion in the same forest adjacent above. This holding which we gave is contiguous and connected from top to bottom with those holdings, next to which Heinricus and Hluduwinus also gave to the same Relics and to the same Ludger some years before... It was done publicly... in the very place called At Diapanbeci, in the 32nd year of the reign of the most religious King Charles, on the 15th before the Kalends of October. The donation of Heinricus, of which there is mention here, is found above related at the year 796, and that of Hludwinus at 799. In the same year 800, other documents were drawn up, in which these things are found... others to the same Priest and Abbot, September 19. We, co-heirs and co-sharers and blood-relatives, by these names, Folchardus, Gerhardus, Wifil, and Helmberhtus, gave a field of our hereditary right in Withmundi to Ludger the Priest and Abbot, for building a church on it on the northern side of that field, which Ludger received from Count Wracharius by the latter's own donation... It was done publicly in the very place called Withmundi, in the 32nd year of the reign of the most religious King Charles, on the 13th before the Kalends of October... Moreover the Donation of Wracharius made in the year 794 has been related above.

[26] In the year 801 St. Ludger was not yet consecrated Bishop, as can be seen from the Instruments of donations. others to the same Abbot, to the Relics, 801, May 1, I: I, Hildiradus... for the remedy of my soul and for eternal reward, I gave that holding which I acquired in my own inheritance, from the brook called Burgbeki as far as that brook which runs in the western part of Widuberg; to the Relics of the holy Savior and St. Mary ever Virgin, and with all entirety as far as the bank of the Ruhr; except that small portion which Folcbert began to clear some time ago in the nearby corner between the Ruhr and Widuberg. This named holding therefore with all entirety I gave for my alms, to the aforesaid Relics, and into the power of Ludger the Abbot... It was done publicly in the place called Diapanbeci, on the bank of the Ruhr, at the Relics of the holy Savior and St. Mary, in the 33rd year of the reign of our Lord the most religious King Charles, the Kalends of May. II: Of Betto: others sold to the same Abbot, in the same year, May 2,... I, Betto... gave a portion of my inheritance to Ludger the Abbot, having received the price by the consent of both parties, in the district of Niuanheim, in the estate called Holtheim, that is, a farmstead with its appurtenances, one clearing, and a small meadow, and one day's plowing of arable land, with all other things which legally pertain to the same farmstead, that is, pastures, thoroughfares, use of waters, and dominion in the forests belonging to the aforesaid estate, with fullest pasture according to the measure of the farmstead itself... Done... in the place called At the Cross, in the 33rd year of the reign of the most religious King Charles, on the 6th before the Nones of May...

III: Thus it has word for word: Since it is not unknown to all his neighbors, others donated to the same Abbot, to the Relics, in the same year, May 3, how Helmbald, son of Heribald, gave to the Relics of the holy Savior, and into the hands of Ludger the Abbot, for his alms, that holding which the same Helmbald lawfully acquired and cleared by his own labor and the help of his friends, in his own inheritance and in the common land of his relatives; that is, in the place called Widapa, in the estate of Salchem. And afterwards he requested that he should receive half of that holding as a benefice during the days of his life and of his son, under usufruct, that is, of half a solidus each year at Easter of the Lord, for the aforesaid Relics, which are to be placed in the same place, for purchasing lights. And so I, the humble Abbot Ludger, did: I granted him half of that holding on this condition, that during the days of his life and of his son, the things which pertain to the same holding should be improved, and without any distraction and contradiction, after their death, those same things should revert undiminished to the aforesaid Relics, and to the use of the servants of God who merit to care for and guard those same Relics in the future, God granting. This grant was done publicly in the very place called Widapa, on the 8th of the Ides of May, in the 33rd year of the glorious King Charles.

I, Ludger the Abbot, subscribed. Mark of Gerusalem the Priest. Mark of Hardger the Cleric, etc.

others to the same Abbot, to the Relics, in the same year, August 26. IV: I, Hrodulf, son of the late Wibald, gave to the Relics of the holy Savior and St. Mary ever Virgin, and into the hands of Ludger the Abbot, a portion of my inheritance in the district of Felum, in the estate called Englandi, that is, one farmstead, and a twelfth part of the forest called Braclog, with pastures and full dominion which is known by legal right to pertain to that farmstead... It was done publicly in the place called Wigtmundi, at the church of the holy Savior, in the 33rd year of the reign of our Lord the most religious King Charles, the 7th before the Kalends of September.

§ V The Episcopate of St. Ludger, certain donations made to him at that time: his death, possessions acquired for the monks of Werden under his brother Hildegrim.

[27] In the year 802, or perhaps toward the end of the preceding year, St. Ludger seems to have been consecrated Bishop by Hildebald, Archbishop of Cologne. [St. Ludger seems to have been consecrated Bishop in 802, or toward the end of 801.] Not certainly before, as is clear from the related diplomas. A manuscript note to the Codex of Bernard Rottendorff testifies that in the diploma which Charlemagne gave this year concerning Lothusa, he himself is adorned with the title of Bishop, which title the same Charlemagne is not accustomed to bestow except on those consecrated, as is evident in the diploma given in the year 777 to St. Albericus, as we said above, in which he calls Albericus only Priest Rector of the Church of Utrecht. Gabriel Bucelinus recites that diploma about Lothusa, given on the 6th before the Kalends of May, in the year of the Lord's Incarnation 802, the 34th of the reign of Charles, the 2nd of the Empire, Indiction 10, at Worms. Not to discuss the rest, I do not know whether this can be proved, which it says: Ludger of blessed memory, Bishop of Mimigerneford, petitioned our Highness. For that phrase "of blessed memory" I do not remember finding written except of the deceased. But Ludger was then alive, and lived afterwards for another 6 years and 10 months. Then in the year 805 there is reported to have occurred a miracle about a peasant who insulted the Saint and was divinely punished, which the writer of the third Life commemorates. But John Cincinnius in chapter 29 recites it as he read it written by the Saint himself, in these very words: in 805 occurred the divine punishment of a peasant who insulted St. Ludger: Be it known to those present and future, how I, Ludger, Bishop and Governor of the Church of Mimigerneford, built a basilica in the place of Werden, and having paid a lawful price, I purchased from a certain person named Wigmar a territory entire with all its uses, in the estate called Oeueta, with many witnesses present. The aforesaid person therefore, unjustly persuaded by some of his relatives, began to deny what he had given. Taking counsel therefore, we assembled on one appointed day at the same estate: and he spoke many words of insult with his people insultingly. For many days therefore, the dispute being between us, he prevailed nothing. But at last, when the appointed day had come again, a certain peasant, a relative of the aforesaid Wigmar, poured forth words of this kind: Is it not, he said, a great disgrace,

that this foreigner presumes to claim our inheritance for himself? At this voice therefore, when I, Ludger the sinner, looked around, wishing to know who it was that spoke such things; he, lest I should recognize him, turned his head behind his back: and behold, afterwards his head remained irreversible and wholly inflexible to the end of his life. The aforesaid man therefore, by the providence of God, having seen the miracle together with his friends, freely and entirely gave the territory with its appurtenances, cultivated and uncultivated, forests and pastures, meadows and mills; which before they had pertinaciously denied. Moreover also all the neighbors together unanimously gave their property in the forest, and the uses of timber, to the Relics of the Saints which I brought from Rome; lest, liable to such a vengeance as that peasant had been, they should incur the wrath of God and perish alike. Thus Cincinnius. Gabriel Bucelinus relates the same thing, but with some words varied, and adds: whether this was written by Ludger himself? This Donation was done in the 38th year of the reign of the glorious King Charles; before witnesses, whose names are noted below: Gerfrid, Othelgrim, Thiadbald, Wideleck the Advocate of the Church, Bothohold his nephew, and many others. This subscription formula may seem suspicious to someone. Certainly in the third Life, composed by the Werden monks themselves, this account is not reported to have been written by St. Ludger himself, but to have become known through the account of the Advocate Bothold; so that it should not for that reason be judged untrue, which a most truthful man, as it says there, related; but from this account perhaps the narrative was compiled under St. Ludger's name, with witnesses added who were familiar with the Saint himself.

[28] In the same year 805, another donation was made into the hands of Ludger the Bishop, in these words... I, Liudger, Donation made to him as Bishop, April 23, 805, son of the late Hredger, and I, Haddo, son of the late Hertwin, gave a part of our own inheritance to Ludger the Bishop, for the remedy of our soul and for eternal reward, in the estate called Thornspic, in these two places, that is, in Quarsingseli and in Berugtanscotan, whatever we had there, either by right of inheritance, or by holding, or by any other acquisition; all these things in their entirety we gave to the same Ludger the Bishop for our alms... Done... in the estate called Bidingahem, in the 37th year of the reign of the most glorious Emperor Charles, the 9th before the Kalends of May, before witnesses and guarantors...

In the year 806... I, Hiddo, son of the late Heriwinus, for the remedy of my soul, another on October 9, 806. and for the remedy of my wife Madalgarda, we gave a part of our inheritance to Ludger the Bishop, in these places; first in Quarsingseli, and in Bertanscotan, and in Bochursi, and in Telgud: in Quarsingseli all that we had there in our holding; and in Bertanscotan all; and in Bochursi half of what we had there; and in Telgud a third part of our property... for the perpetual use of the Church of God and his own utility, let the same Ludger the Bishop have the power, whatever he may wish to do with it, free and firmest from us and from all in perpetuity. This Donation was done publicly with appended stipulation in the 39th year of the reign of our Lord the most religious Emperor Charles, the 7th of the Ides of October, in the estate called Bidningahem.

These things have been related more fully by us, so that the age of St. Ludger and the time when he was consecrated Bishop might be set forth, and especially so that the error of those might be refuted who write that he was driven from Frisia by Wittekind, went to Rome, and was given distinguished Relics by St. Leo III, since it is established that many years before Leo's Pontificate Wittekind had given his name to Christ, and those Relics had been brought from Rome by St. Ludger: and finally so that the names of those might be commended to the memory of posterity who either by their authority or their generosity promoted the foundation of the most religious monastery of Werden: and that many places of Westphalia and Frisia might be illuminated, and also those on this side of the Rhine.

[29] St. Ludger dies on March 26, 809, In the year 809 at last, St. Ludger departed this life on the night which followed Passion Sunday and the 25th day of March. After his death, his brother and disciple Hildegrim, Bishop of Chalons, purchased various possessions for the monastery of Werden (as may be read in the Vossian codex, which we have already cited several times): Six iornales in the estate of Menithinna, in the district of Ruracgawa, under the Emperor Lord Charles: therefore before the year 814, in which Charlemagne died. Also a farmstead in the district of Bunnengao in the estate of Melenhem, [afterwards various things donated for the church of Werden to Hildegrim the Bishop.] in the 12th year of the empire of the Lord Charles, on the 15th before the Kalends of November. Also two iornales in the district of Niuenhem in the estate of Hrodberhtinga houa, on the river Gilibecchi. Done... at the place At the Cross, the 8th before the Kalends of May, in the 4th year of the reign of the Emperor Hludovic. In the same year and day, four iornales in the district of Niuenhem, in the territory of Weldi... Done At the Cross. Furthermore, Eric and Ermenfrid gave to Hildegrim the Bishop two parts of that forest which is on the river Arnapa, in the place called At the Cross... for 30 solidi. Done at the Ruhr before the basilica of the holy Savior... in the 3rd year of the Emperor Hludovic. The same in the same year: We give, he says, to the Relics of the holy Savior, or to Hildegrim the Bishop, two parts of that forest which is on the river Arnapa in the district of Niuenen, whatever our father Amalricus left us as an inheritance: and in two other places arable land, one before that eastern gate, the other near the same forest, and between those two places they have 10 iornales; all and entire we give and have delivered to be possessed in perpetuity. Then in the year 820: I, Theodgrim, says he, son of the late Aldgrim, I have given all my inheritance which Ricfrid gave to me, for the remedy of my soul and for eternal reward, to the monastery which is built in honor of the holy Savior, in the place called Werden, in the district of the Ripuarians, beside the river Ruhr, where Hildegrim the Bishop is seen to preside. I gave it in the aforesaid estate called Arlo, in the district of Threant, with all entirety, that is, one church, in lands, in serfs, in houses, in buildings, forests, meadows, pastures, waters and watercourses; all and entire I give and transfer... It was done publicly... in the 7th year of the glorious and religious King and Emperor Hludovic, the 14th before the Kalends of July. This donation was done in the place called Mimigernaford. Finally, certain things are mentioned as having been donated for the Werden monastery to Hildegrim and Gerfrid together, Bishops, certain things for him and Gerfrid the Bishop. the latter of Mimigernaford, the former perhaps then of Halberstadt, in this diploma: I, Sigihard, gave a portion of my inheritance, which lies in the estate of Fisclaco, in the district of Ruricgoa, that is, I gave a full iornale of land to the Relics of the holy Savior, which are placed in the place called Werden, in the district of Ruricgoa, in the Duchy of the Ripuarians, where Hildegrim and Gerfrid the Bishops are seen to preside as Rectors... It was done on the 3rd of the Ides of September, in the 6th year of the reign of our Lord Hludovic, the most glorious King and Emperor.

§ VI The Episcopate of Blessed Hildegrim.

Helmstedt, a city fortified by St. Ludger, a monastery founded by him there: both formerly subject to Werden.

[30] It is not worthwhile to relate the remaining things donated under the other subsequent governors of the Werden monastery, Hildegrim administers Werden. relatives of Ludger. Hildegrim should not be passed over here; who was Ludger's brother, companion of his Roman pilgrimage, associate of his Cassinese retreat and then of his Apostolic labors. When Ludger departed this life, he was governing the Church of Chalons in Gaul, and was summoned to attend to his funeral. But that he thereafter also managed the affairs of the Werden house is clear from what has been said, and the more recent historians, with Krantzius, report that he was the first Bishop of Halberstadt: Bishop of Chalons, but we cannot agree with him when he writes, Metropolis book 1, chapter 3, that he was a Bishop in all for forty years, first in a place called Salingstede, the last seven at Halberstadt, to which he had transferred his Chair by the admonition of an Angel. For since he died in the year 827, on June 19, it would be necessary that he had been made Bishop there in the year 787. But then he would have been promoted to the mitre before his brother Ludger, who was his elder and his master. What more, then of Halberstadt, since both were then in Italy, and had not yet become known to King Charlemagne? Otherwise, although no mention of the Bishopric of Halberstadt exists in the triple Life of Ludger, it does exist in the rhythmic poem composed more than five hundred years ago. In it that anonymous monk of Werden, in Litany 2, treating of Ludger's disciples, writes thus:

So that he strove always to give a lesson to very many disciples Every morning. Both teaching and training them himself, He led them through honorable conduct to honors. Of whom very many became Bishops; Like his own first brother Hildegrim: Who was once in a certain Church, A Bishop in Chalons, under Rheims: Where while he lived and governed what was entrusted to him; And saw that his brother Ludger was prospering in converting the nations, who by the example and help of Ludger, Which he had won for Christ from paganism; He himself also, admonished surely by God, Committed himself to the North Thuringian people, Using the help and hospitality of his brother, preaches among the North Thuringians: Who was staying in the place called Helmstedt: Where sowing the most holy seeds Of the Gospels in the hearts Of the North Thuringians, until the grace of God Made fruit there reaching to heaven. There is still the Bishopric as testimony, Where Hildegrim himself began his See. Who although he is buried in body at Werden, May he be Patron of Halberstadt. Amen.

[31] The same Poet in Litany 1 mentions Helmstedt where Ludger founded the Helmstedt monastery, with these verses:

He founded moreover three places equally, In the number of places as of peoples: Werden and Helmstedt he founded for monks, From his own property or inheritance, And the Bishopric called Monasterium, etc.

And with a few words intervening:

I have spoken not of all but of the greatest things of Ludger, Because his deeds are everywhere many. For in whatever provinces the Saint came, He always left there signs worthy of God. He built many churches, and families He converted to the Lord in various places. He also founded some small cloisters, Here for male, there for female converts.

It seems worthwhile to relate here what Albert Krantzius records about the building of Helmstedt in book 1 of the Metropolis, chapter 10. At the time, he says, when he was fighting victoriously with the Wends (who were called Wilsi and Sorabi), the Frisians are said to have rendered him good service, building two bridges over the Elbe so that he could reach the enemy, with towers placed at the exits of the bridges on both sides with strong garrisons, and fortified the town of Helmstedt, so that he with his whole army could safely return. Wedekind was present to him, obedient in all things. Nor was Ludger absent, the holy man, Bishop of Mimigardevord:

Bishop: who, having obtained permission from the King, fortified the town of Helmstedt in a convenient location; so that he might have a safe retreat when preaching to the Wends (which he was planning). and subjected it to the Abbot of Werden He subjected that place to the Abbot of Werden; in whose domain it remained down to our own times: during which the town, long contumacious, while it refused to obey the Abbot, rendered the place useless to the monastery and far distant; having received money from Henry, Duke of Brunswick, it surrendered all dominion of the place to him. The townspeople repented of having changed their lord. The date that Krantzius indicates for the founding of the town was the year 789, at which year Einhard writes thus in his Annals: There is a certain Slavic nation in Germany, seated on the shore of the Ocean, who in their own language are called Weletabi, but in Frankish, Wilsi. not in 789, That nation, always hostile to the Franks, was accustomed to harass its neighbors, who were either subjects or allies of the Franks, with hatred, and to press and provoke them with war. The King, thinking that their insolence should no longer be endured, decided to attack them in war; and having prepared an enormous army, crossed the Rhine at Cologne. Then traveling through Saxony, when he had reached the Elbe, pitching camp on the bank, he joined the river with two bridges, one of which he fortified at each end with a rampart and strengthened with a garrison, etc. Krantzius seems to have had these things in mind. much less 782. But I absolutely cannot bring myself to believe that Ludger was present with Charlemagne in camp in that year, as he claims, when Werden itself had not yet begun to be built. It is even less credible what a certain German writer reports, that in the year 782 Ludger was Charlemagne's court chaplain, and by his instigation that city was then built and fortified with works, so that the Word of God might be more safely preached to those barbarian peoples, recently subjugated by Charlemagne. For Ludger was then in Frisia, intent on teaching the faith to his countrymen.

[32] It would be possible to determine more certainly in what year the monastery was founded which we said was built by the same Ludger in the suburb of the city of Helmstedt, if we had obtained the records of possessions purchased or donated to it, as we did for Werden. and rather in 802. Gabriel Bucelinus recites one diploma of Charlemagne the Emperor, given in the year 802: but how genuine it is, I see could be questioned on more than one count. For the Emperor in that diploma asserts that Hildegrim, whom his own brother Ludger in the year 809 called Bishop of Chalons, and all the writers of his Life, presided over the Church of Halberstadt in the year 802. Yet if Krantzius is to be trusted, he sat at Halberstadt for only 7 years, from the year 820 to 827 when he departed this life; and before that the seat of the Bishopric was established at Selingstede. But there is also no mention in this diploma of St. Ludger, whom others establish as the principal founder of that monastery: and from him it certainly still retains its name, and is commonly called St. Ludigaris clooster by the Germans: and in it is shown the most ancient oratory, and indeed the first one erected in that region by his very authority. About this monastery of St. Ludger at Helmstedt, Ditmar, Bishop of Merseburg, writes in his Chronicle much the same as Krantzius: where however I do not doubt that either his memory failed him or solid monuments were lacking. Ditmar draws away from a certain year: He thus has toward the end of book 4: Nor shall I be silent about the vision of Marquard our Confrere. He, as he himself related to me groaning, was led into the common cemetery, where he saw a tomb excessively on fire: and was addressed by his guide thus: Into this burning pit you must soon be cast, and Rudolph should follow you, were he not now standing converted at the threshold of Ludger. For both of these had been monks in the monastery of the aforesaid Confessor, who built this place called Helmstedt from his own property, in the time of Charlemagne the Emperor. This man was the brother of Hildegrim, Bishop of Chalons and the first Rector of the holy Church of Halberstadt; which he held for 47 years, departing from this world when the Emperor Louis the Pious was then reigning, in the year of the Lord's Incarnation 827. But Ludger his brother was made the first Pastor of the Church of Mimigerdevord by the Emperor Charles, and having excellently ordered his parish and built the place of Werden at his own expense, he received the heavenly reward in the year of the Lord 808. After whom the aforesaid Emperor lived only five years, breathing his last on the 5th before the Kalends of February, in the 71st year of his age, the 47th of his reign, and the 14th of his empire. in which something is corrupt around the number of years. He calls it the 47th year of Charlemagne's reign, which from the time he succeeded his father Pippin on the 8th before the Kalends of October 768, was only the 46th year. But Ditmar seems here, as other writers often do, to compute the first year of Charlemagne's reign from September 24 to the Kalends of January, thence to begin the second, and consequently the 47th will be that of Christ 814. But from the fact that the same author says Charlemagne lived only five years after Ludger's death, it is clear that Ludger's death should not be ascribed to the year 808: otherwise it would have to be said that the Emperor lived six years minus 57 days after him. But there are many errors of copyists everywhere in transcribing ancient records, so that it should not seem surprising that one number was corrupted.

§ VII The legitimate and doubtful writings of St. Ludger; the spurious letter about the canonization of St. Swibert.

[33] St. Ludger wrote the Life of St. Gregory, and at the same time of Albericus, About the learning and writings of St. Ludger, Bishop Alfrid thus mentions in his Life, book 2, chapter 2, number 7: St. Ludger was not moderately learned in the Sacred Scriptures; as is clearly proved in the book composed by him on the life of his venerable Teachers, namely Gregory and Albericus: but also the beginnings of the coming and ordination of St. Boniface, which had been passed over in another work, he himself described in elegant speech. also supplementary material on the Life of St. Boniface, Bishop and Martyr. Whether it is one work or not about the life of SS. Gregory and Albericus and about the beginnings of St. Boniface, is uncertain. Our Christopher Brower published from the ancient parchments of the Church of Fulda the Life of St. Gregory, Priest and Rector of the Church of Utrecht, written by St. Ludger his disciple: in which he also commemorates much about St. Albericus and about St. Boniface: so that it might appear that he did not write another separate work about the latter. In this certainly his arrival in Frisia and his preaching of the Gospel there for 13 years is treated, in a way that, as far as I know, is found nowhere in other Lives. Although in some it is said he was there for 13 years, not however so distinctly that he lived on the bank of the river Rhine in a place called Wyrda (which Brower considers to be the town of Worden in the diocese of Utrecht) for 7 years; three at the river Vecht, which flows not far from Vollenhove into the Flie lake; and finally three in a place called Felise, which was closer to the Gentiles and pagans. We have a certain Life of St. Boniface which begins "After the English nation," and in it that sojourn of St. Boniface in Frisia for 13 years is indeed narrated, but the three places where he particularly labored are not at all expressed. Serarius writes in his Moguntia, book 3, page 321, that he also had a copy of this; and of another, whose beginning is "The uncertain and slippery." Heribert Rosweyde judged this to have been written by St. Ludger. About both, Serarius admits: Whether they are different from the Ludgerian one, I am unable to conjecture. Elsewhere, if anything more certain occurs to us, we shall be free to bring it forth. In it nothing about the 13 years of preaching is found. Written however, if not by Ludger, this Life, if not by St. Ludger, at least written by his contemporary: at least by his contemporary, is suggested by what, after narrating the death of St. Boniface and his companions, the author adds: But for me, inquiring in the same region about him, whether I could write anything, it was reported that there was still surviving a certain woman, but now very decrepit, who asserted on oath that she had been present at the beheading of the soldier of Christ; and she said that when he was about to be struck with the sword, he placed the sacred codex of the Gospel on his head, so that he might receive the blow of the executioner under it, and might have its protection in death, whose reading he had loved in life. Thus there. The Werden monks in the Life of St. Ludger distinguish that work about St. Boniface from the other about the Life of Gregory and Albericus thus: [whether what was written by Ludger about him is distinct from the Life of St. Gregory?] For the same St. Ludger was not moderately learned in the Sacred Scriptures: which clearly appears in many little works which he himself composed. For those things which he knew had been omitted in the passion of the Holy Martyr Boniface, namely the beginnings of his life, his arrival, and his ordination, he described in elegant speech. He also composed a booklet on the life of the holy former Teachers, equally venerable Priests, Gregory and Albericus; in which either the acuteness of his intellect or the splendor of his eloquence shines forth. Whether the Rhythmic Litany-writer so often cited by us distinguishes those works of Ludger, or suggests that they are contained in that single booklet on the Life of St. Gregory, you may rightly doubt; for thus he writes:

The most holy man was, as we have often said, Sufficiently learned in the Sacred Scriptures: Which clearly shines in his little work, Written about the aforesaid blessed Fathers. For about the most blessed Martyr Boniface, He beautifully discussed whence and who he was. He also described through Divine grace How he came, and what great deeds he did: That at Mainz, though a poor stranger, He was made a famous Metropolitan; That he presided as master over Gregory, Who was later his own Master in Christ, With many others whom the great man had In his discipleship or retinue. But he also wrote intimately the Life of the servant of the Lord Gregory, who nurtured him: For in the book of the passion of Boniface All these things had previously been omitted.

[34] But indeed the writers of the three Lives, who diligently collected everything that pertained to St. Ludger and to his monastery at Werden, and enumerated his writings, The Letter about the Canonization of St. Swibert is not by St. Ludger did not mention with even a single word the Letter about the canonization of St. Swibert (which is handled by many, and even approved by the judgment of some). Indeed when those were writing, that Letter was not yet known: but after the Life of the same St. Swibert was fabricated under the name of St. Marcellinus, those Letters too, under the name of St. Ludger and Rixfrid, Bishop of Utrecht, were devised as if to support the Life which had been composed of so many fables; and perhaps by one and the same author. And the Life indeed was refuted at length on the first day of March. Concerning the Letter, that we may treat it briefly, seems to be required of us here.

Although whoever has read the booklet of the same St. Ludger on the Life of St. Gregory his Master, and has inspected this Letter even with a half-open eye (as the saying goes), will immediately detect that there is an enormous difference between them. The style of the booklet is gentle and modest, and savors of its holy author: that of the Letter is turgid and vain, congruent, of course, with the matter narrated. I shall point out a few things as if with an extended finger. First, the Bishop of the Church of Munster is addressed by Rixfrid, Bishop of Utrecht, as Ludger, nor was he himself Bishop of Munster: when scarcely in the third century after his time did the title of Mimigardevord fall out of use. That detail however fits the age of this Letter's true author, which he writes near the end about St. Albericus: Who directed you as Bishop first to Minimigardum, but now called Monasterium. For indeed this fable about the wonderful life and canonization of St. Swibert was composed about 300 or so years ago; and somewhat before, that city in which St. Ludger was Bishop was called Monasterium, which previously was called, not Minimigardum however, (under the customary name when this fictitious letter was composed) as that author has, but Mimigardeford, or Miminigardum, or Miminigradum, as we discussed above. But in this the same author is more grossly mistaken, that he writes Ludger was directed to that city as Bishop by Albericus, who, as we showed above, died in the year 784, nor was he directed there by Albericus: at about which time Ludger was expelled from Frisia by Wittekind, and was not ordained Bishop until the year of Christ 802, perhaps having been designated somewhat earlier by the will of King Charles.

What of the fact that the same Rixfrid writes that the glorious Albericus or Albert, the fourth Bishop of Utrecht, was an Englishman by nation, of the diocese of York, and a blood relative of Bishop St. Swibert? For what does that "Albericus, or Albert" mean? Or when do we use that disjunctive particle "or" except when a long interval of time, or the discordant writing of many authors, has already introduced a doubt about someone's name? But how short a time did Albericus precede Ludger and Rixfrid, that they would not sufficiently remember his name? nor was he English, but a Frank, The same Albericus, whom Rixfrid calls an Englishman by nation and a blood relative of Bishop St. Swibert; Alfrid in chapter 2, number 56, calls a nephew of Gregory, who it is established, by the testimony of Ludger himself, was a Frank by nation, descended from the illustrious family of King Dagobert.

[35] St. Marcellinus is called by all contemporary or near-contemporary writers Marchelmus: but since he is now venerated under the name of Marcellinus, it is permissible to think that, just as the name Clement was imposed on St. Willibrord by Pope St. Sergius, and Boniface on Winfrid, so also Marcellinus on Marchelmus, lest the harshness of the English name should perhaps offend someone. St. Marchelmus was English, But it would be surprising for the same Ludger to call him Marchelmus in the Life of St. Gregory and Marcellinus in this Letter. Let us however set aside this question about the name; let us see what is said about the man himself. Bishop Alfrid in the Life of Ludger, chapter 2, number 14, writes that St. Lebuinus, or Liafwin, was sent by St. Gregory to the river Issel, to preach Christ there on the border of the Franks and Saxons. And he adds: He also sent with him Marchelmus, servant of God, born of the English race, by St. Willibrord and instructed from boyhood in holy customs by the holy Bishop Willibrord. The author of the Life published by Brower says he gave him as companion and fellow worker of the word of God, the servant of the Lord Marchelmus, himself also of the English race, nurtured from boyhood by St. Willibrord. When Marchelmus had sufficiently imbibed humane letters there, he set out for Rome to venerate the thresholds of the Apostles instructed at Utrecht, and to learn the sacred disciplines and rites of other holy places. But in what manner he attached himself to St. Gregory and St. Boniface at Rome, St. Ludger narrates thus in the Life of Gregory: But he also acquired many volumes of the Holy Scriptures there (at Rome), he goes to Rome: the Lord granting, and brought them home from there for the benefit of himself and his disciples, with no small labor. But he also brought with him from there two boys, with the consent of the Master (namely Boniface), into his own discipleship, namely Marchelmus and Marwinus, of the English race. he is taken into discipleship by St. Gregory and Boniface: About the elder of whom, Marchelmus, a most religious and holy man, I shall, God willing, say something more fully in its proper place, as is fitting. That he calls Marchelmus and Marcwinus boys seems to be understood thus, as the same Ludger writes about Gregory himself: At which time in his (namely Boniface's) discipleship... Blessed Gregory, my teacher, had been nurtured from an early age; who had attached himself to him when in his 14th or 15th year. And the aforesaid Rhythmic Poet explains what it is to be received into discipleship thus: With many others, or retinue: whom the great man had in his discipleship or retinue. The same Ludger also mentions Marchelmus a little later: But this too should by no means be passed over in silence, which I learned from the narration of the venerable man Marchelmus, of whom I made mention above.

[36] This therefore is that Marchelmus whom the same Ludger is feigned to call Marcellinus in that supposititious letter, he is called Marcellinus in the fictitious letter, and to assert was a companion of St. Swibert: just as Rixfrid also calls him a companion and confrere of SS. Willibrord and Swibert and the other Confreres, with whom he had come from Britain to Gaul in the year 690. There are more things about him in that forged Letter of Ludger, and among other things this is ridiculous: He, he says, at the village of Dockem, publicly before Haddo, Thrauburg, Henry, Gerard, Ono, and Adalger, and other Brothers, predicted and foretold that I would be elevated to the honor of the Episcopate, and would minister the words of life to untutored peoples. and that he publicly predicted the Episcopate for Ludger at Dockem, All of which have taken effect, as you see at present. But he did not foretell this publicly before many people at Dockem; but at Utrecht: where, when in the autumn Ludger was accustomed to preside for three months in his turn over the study of doctrine and way of life, and after the nocturnal psalmody and special prayers, to lay his limbs to rest in the upper room of the church of the Holy Savior; there on a certain night in his dreams he seemed to see Abbot Gregory and to hear him commanding him to follow; then from an elevated place, casting before him as it were parts of parchment and garments, to have said: Collect heaps from them. And when he had gathered from them three piles, to have said: [which was only a private interpretation of a mystical dream at Utrecht, before a single witness:] Distribute these well in the work of the Lord, and I will give you enough; and to have signed him with the sign of the Cross, and departed. When in the morning he had related the dream to the Provost of the monastery, named Haddo, and to Marchelmus the custodian of the church, distinguished for holiness... immediately Marchelmus said... The three heaps which you gathered are the governments of three peoples, over which you must yet preside with Pastoral authority. But he said: Would that in the place entrusted to me I might accomplish some fruit for the Lord. Alfrid the Bishop relates these things in almost the same words in his Life, chapter 3. Therefore that prediction of the Episcopate was not a public one at Dockem, but a private interpretation of a mystical dream at Utrecht. But what shall we say of this, that this fictitious Ludger represents Marcellinus as a companion of SS. Willibrord and Swibert in their Apostolic pilgrimage from the year when they came to these parts, 690, and as having presided fervently over pagans and gentiles for more than 70 years by evangelizing Christ; [and that 90 years after the arrival of St. Willibrord from England, whose companion he is feigned to be.] when it is established that this prediction happened around the year 780 or 781, some years after the death of St. Gregory, when Ludger was already a Priest and had been active in Frisia under Bishop Albericus from the year 778 to 784, and each year for some months at Utrecht. Let us grant that the vision occurred in the year 780; from the year 690 to 780, not 70 years, but more than 90 will be counted.

[37] Now let us approach the very narrative of the canonization. In chapter 1 Pippin, son of Charles Martel, who afterwards became King, is called The name of Lotharingia absurdly anticipated: Duke of Cologne, Austria, Thuringia, Neustria, Burgundy, Provence, and all Lotharingia. Passing over the other titles, who ever used the name of Lotharingia at that time? That word derived either, as some wish, from the Emperor Lothar, son of Louis the Pious, or rather from King Lothar, son of that Emperor Lothar, at whose death his kingdom was divided between Charles the Bald and Louis King of Germany, his uncles. The same writer perpetually distinguishes the Saxons and Westphalians as different peoples: Westphalians distinguished from Saxons: an error which cannot be believed to have fallen upon Ludger. For he was not unaware, what was known even to outsiders, that the whole Saxon nation was divided into three peoples: Ostphalians, Angrians, Westphalians; and that he himself had been established as Pastor in the western part of the Saxons; whose parish has its principal See in the district of Sudergoe, in the place whose name is Mimigerneford, as the third Bishop of that same Church, Alfrid, writes in his Life, book 1, chapter 4; who immediately adds that he, having received the sacred Pontifical Order, with all sagacity and modesty most abundantly ministered the teachings of salvation to the Saxon flock entrusted to him. For what was that Saxon flock if not the people of the Westphalians, in whom the principal Bishopric is that of Munster, then called Mimigerneford? wars that did not happen are fabricated: The same writer reports that in the year 748 and again in 749, the Saxons were powerfully defeated by Pippin, struck by an immense light. But it is established from Einhard and other writers of the Frankish Annals that in the former year Pippin moved with a strong army into Bavaria and restored Tassilo, after defeating Grifo, to his Duchy: in the following year he sent Legates to Rome to Pope Zacharias to be consulted about the royal title: nor in that year or 750 is he read to have waged any war. The fabulist continues, and writes that Pope Stephen came to France to seek help against the Lombards in the year 755, and being asked by Pippin to enter St. Swibert in the album of the Saints, and falling ill at St. Denis, commanded certain Bishops to examine his acts and miracles: certain things commanded by Pope Stephen to Bishop Hildeger in the year 755 that among them was Hildeger, Archbishop of Cologne, who went to Werden, took the bones of St. Swibert from the tomb and placed them in another beautiful casket; and ordered that that day should henceforth be celebrated with solemn ceremony. These things must be tested against the book of Annals, which were written by contemporaries and therefore deserve more certain credence. Einhard has this: In the year 753, (not 755) King Pippin entered Saxony with a great army... in which expedition Archbishop Hildegar (or Hildeger) was killed... who had been killed in 753 In the same year Pope Stephen came to King Pippin in the estate called Quierzy,

etc. In the year 754 he consecrated Pippin with sacred unction to the honor of royal dignity, and with him his two sons Charles and Carloman: and he remained during the winter in France. The same is found in the Tilian, Loiselian, Bertinian, Fulda, and other Annals. But nowhere, and the same one rashly called a Martyr. except in this pseudo-Ludgerian letter, is Hildeger said to have been made a Martyr for the faith of Christ.

§ VIII Other fabrications in the narrative of the Canonization of St. Swibert.

[38] St. Leo III came to the Emperor Charlemagne toward the end of the year 804 The last journey of St. Leo III to Gaul, when they fabricate that St. Swibert was entered by him into the rolls of the heavenly ones, is thus commemorated by Einhard in the year 804. The Emperor came to Cologne in mid-September, and having dismissed the army, first came to Aachen, then to the Ardennes: and after indulging in the hunt, returned to Aachen. In mid-November it was announced to him that Pope Leo wished to celebrate Christmas with him, wherever this could occur. He immediately sent his son Charles to St. Maurice to receive him honorably. He himself set out to the city of Rheims to meet him: and celebrated Christmas with him, and having received him there, first brought him to the estate of Quierzy, where he celebrated Christmas, then to Aachen: and having given him great gifts, since he wished to travel through Bavaria, had him escorted as far as Ravenna. The reason for his coming was this: it had been reported to the Emperor the preceding summer that the blood of Christ had been found at Mantua. For this reason he sent to the Pope, asking him to investigate the truth of this report. He, seizing the occasion of going out, first set out for Lombardy, nor was he with him for more than 8 days: as if for the aforesaid investigation; and thence, taking up his journey, suddenly reached the Emperor himself, AND REMAINED WITH HIM FOR EIGHT DAYS; and as has been said, returned to Rome. The Loiselian and Bertinian Annals and others have the same. What about these things does the fabricator of that Letter say? First he says: The Pope, in the year 803, with a great solemnity of his Cardinals, who is feigned to have come with many Cardinals in the year 803, Archbishops, Bishops, and Prelates and Primates, coming to the Emperor Charlemagne, and received imperially by the same Emperor with his retinue, among many works of his piety, at the insistence of the same Most Serene Emperor King, at Aachen in the palace he dedicated the church of the Perpetual Virgin Mary, endowing the same church with many indulgences. Then at the humble petition and insistence of the venerable Father Gerbald, Bishop of Liege, and to have consecrated many churches, altars, chapels, monasteries, he consecrated the Churches of the Glorious Virgin Mary both in Tongres and in Visé: and at Cologne, both at St. Martin's and on the Capitol, he consecrated altars. And he consecrated many other monasteries and altars and chapels throughout Germany and Gaul, everywhere conferring many indulgences. He then describes the journey to Werden and the ceremonies of the Canonization, much as is now said to be observed in solemn Canonizations of Saints at Rome. Let others consider what that enormous retinue of Cardinals, Archbishops, etc., was for. and to have canonized St. Swibert at Werden, Whether it was then the custom to confer indulgences on so many Churches? Whether the very name of Indulgences was then used in the church in this sense? Whether those solemn rites of Canonization were then customary? I ask only two things, to which I do not think anyone can respond among those who tenaciously defend both the Life of St. Swibert written by St. Marcellinus and the history of the canonization by St. Ludger. First, how could the Most Holy Pontiff, in the tiny space during which he was with the Emperor, namely of eight days, visit so many and such distant places and carry out so many laborious affairs, and indeed on September 4 such as the consecration of so many churches, etc. Second, since he celebrated Christmas at Quierzy with the same Emperor and stayed with him in France for only eight days, by what reasoning can it be feigned that on the day before the Nones of September, eight months and eleven days after Christmas, he celebrated that canonization?

[39] It is pleasant to add certain other things as if in a mixed bag, but without exaggeration, [thus also Pippin is feigned to have placed Count Hunald of Angers in charge of Werden in 755;] lest this discussion grow too much. King Pippin is said in chapter 2 to have ordained in the year 755 a noble Prince, vigorous in arms, named Hunald, Prince and Count of Angers, Captain of the Christians in the fortress of Werden. Two things surprise me here: that this writer wished it to be believed that St. Ludger did not know that the city now called in French Angers is called in Latin Andegavum. The Counts or Co-governors of Angers, of whom the oldest memory exists, Du Chesne writes, lived around the year 870. Moreover in the Frankish Annals only one Hunald is found around the times of Pippin and Charlemagne, and he was the Duke of Aquitaine, a wicked man, very unlike the one of Angers who is feigned here. What shall I say of Conrad, son of Severinus of Wesel? Who in chapter 12, because he was epileptic, is written to have returned home from the University of Bologna. a certain person returned from the University of Bologna around 803, We admit that for more than 400 years the most celebrated Doctors of Law have flourished at Bologna: but I challenge anyone to produce a single author who before the year 900, or indeed even the year 1000, so universally named the University of Bologna. For we do not delay over the fact that under the name of Theodosius the Younger there exists in various sources a Privilege given to the city of Bologna, as it is said, at Rome on the Capitol in the year of the Lord's Nativity 433, on the 9th day of May: as others most absurdly report the origin of that Academy. as if Theodosius were at Rome in that year, or there was then a custom of numbering years from the Lord's Incarnation. It is even more absurd that Pope Celestine is said to have been present at the Council in which that privilege was granted, he having died the preceding year on the 8th of the Ides of April; and likewise Baldwin, Count of Flanders, Legate of Louis, King of France; and Walter of Poitou, of Philip, King of England: which are of such a nature that whoever should wish to refute them would make himself a laughing-stock to those who have even lightly touched upon history. For who were the Counts of Flanders then? Who was a King of France named Louis at that time? Who was a Philip of England, who never existed before Philip II of Spain, husband of Mary, daughter of Henry VIII? Ferdinand Ughelli recites this Privilege in his Sacred Italy, volume 2, column 9, and Jacob Middendorp in his book on Famous Universities, book 4, page 3, who however says it was given in the year 423, May 9. But the author of this Letter other things contradict the Life of St. Ludger. does not even seem to have read the Life of St. Ludger. For otherwise under his persona he would not say in the Prologue: Because of my great old age I frequently lie in bed. He who even on the day before his death, although for some time already, as Alfrid reports of him in his Life, oppressed by bodily ailment, publicly preached in two different towns, Coesfeld and Billerbeck, and in the latter also celebrated Mass. Nor was he, as the chronology of his Life deduced above shows, of such advanced age that from old age alone, without a more serious illness supervening, he should have to take to bed, being scarcely 65 years old.

[40] About this controversy Brower in his Notes on the Life of St. Ludger, chapter 32, writes thus: rightly suspected by Brower, About the Letter of St. Ludger, which concerning the elevation of St. Swibert, the approbation of sanctity, the coming of Pope Leo to France, exists in Surius, volume 2; although I am reluctantly brought to judge, lest I seem to lay hands on things already received by the authority of public use; yet the very character of the diction, and the manner of narration not free from historical errors, may easily convict that Letter of a momentary possession, the prescription of the title being disregarded. This opinion of Brower, although timidly pronounced, was thus approved at the beginning of the year 1659 by the Most Illustrious and Most Reverend Lord Joseph Maria Sanfelice, Nuncio of the Apostolic See to the provinces of Lower Germany along the tract of the Rhine with the power of a Legate a Latere, a copy of whose letter, truly worthy of his great erudition, communicated to me by an Eminent Doctor of Sacred Theology at the University of Cologne to whom it was written, I shall append here. He then wrote thus:

[41] I was recalling to mind during these days in my leisure the Inquiry of the most learned Father, recently heard by Your Paternity, as futile and fabricated, rejected by Joseph Maria Sanfelice with the approaching solemnity of St. Thomas being enrolled in the Album of Saints; Whether namely any canonization other than that of St. Swibert, celebrated by Pope Leo III on Kaiserswerth in the eighth century, occurred around those times? Since a desire to investigate more carefully the origins of so great a celebration entered me, having turned over the ruins of Ecclesiastical antiquity, I am compelled to confess with Father Brower that that Letter which is attributed to St. Ludger about the life of St. Swibert smacks of the apocryphal, from many arguments. For comparing histories, centuries, and rites, I observed there many things which seem to have been drawn by a more recent writer back to more ancient dates. He mentions repeatedly special Indulgences granted by Leo to those celebrating the feast day or visiting the church of St. Swibert: which is not read elsewhere at that time; on account of Indulgences asserted contrary to the custom of that time, since I do not find the use of Indulgences, frequent today in the Church, before Urban II, who in the year 1096 granted Indulgences or the relaxation of penances of another kind to those going on the expedition to Jerusalem. Although their institution (in a different manner, however) had been in force from the very cradle of the Church; namely through the letters of the Martyrs during the persecution of the Church, as St. Cyprian and Tertullian testify. Then through the redemption of penances according to the ancient Canons of Burchard, Ivo, and the Roman Penitential. I omit the rest, lest we stray too far on account of the vastness of the subject. He also narrates a miracle of St. Swibert about an epileptic boy healed, whom his father had recalled from the University of Bologna; when the liberal arts did not flourish at Bologna so much, and the University of Bologna which was more recent, until not long before Gregory IX, that youth flocked there from distant regions. Again he describes Cardinals, Archbishops, Bishops assisting the Supreme Pontiff; with first place assigned to the Cardinals, contrary to the custom of those centuries, in which Pontifical diplomas place Cardinals in third place. But the solemn rite of Canonization was first observed in St. Hugh, Bishop of Grenoble, by Innocent II, and afterwards in St. Bernard by Alexander III, as the Pontifical Bulls themselves teach. For before the twelfth century those who had lived holy lives were not so augustly inserted in the catalogue of Saints: and the more solemn rite of Canonization: but by a faculty granted by the Apostolic See to erect an altar over the sanctified body and to celebrate on it; this being done, satisfaction was given to the Canonization, as Peter Damian reports in his conclusion of the Life of St. Romuald, and Baronius at the year 1027, asserting that this rite was then received by custom. Thus that most learned Prelate. for the same reasons, and others, rejected by John Morin. The same was written by John Morin of Blois, book 10, On the Administration of the Sacrament of Penance, chapter 20, §11, where he especially treated those matters which we had deliberately barely touched upon, about the rite of Canonization more august than prevailed in St. Ludger's time;

and about the Cardinals listed before the other Bishops: then he notes that the Franks are called Francigenae by that supposititious writer; a name then unusual, though frequent among historians of the Franks writing under the third dynasty. Finally he pronounces the history to be everywhere leaky and to be falling apart with fables sewn onto the truth.

§ IX Was St. Ludger a monk? His name in Monastic and other Calendars.

[42] Brower treats this argument learnedly in his Notes on the Life of St. Ludger: yet it is not sufficiently clear in which direction he inclines. I shall recount his words. The originator of this inquiry, he says, is Albert Krantzius; who in his Metropolis, book 1, chapter 5, Krantzius denies it: recalls that it is disputed whether he followed the family of St. Benedict, or of Clerics who live by the Canonical institution. But he himself goes in this direction, that he does not wish to be persuaded that he was a monk; both because he did not abstain from eating meat, and because he had abandoned the habit of that family, both contrary to the custom and institution of St. Benedict. Furthermore, Trithemius Trithemius asserts it: clearly and more than once declares him to have been a monk of St. Benedict, of the Beneventan monastery: because he had learned from the Acts of the Life that he had stayed there for a long time with his brother Hildegrim. But by the same reasoning, why should he not be called a monk of the Utrecht monastery, in which he grew up under Abbot Gregory as teacher; or of the York monastery in England, where under Alcuin he was educated in more serious disciplines? Certainly the arguments of Krantzius merit not so much applause as his judgment. For he should have remembered, so to speak, that Apostolic men and Bishops of a more perfect Order, as it were with Jurists, leave the family by adoption, and come into the gens and name of the Church, the bride to whom they are presented to be married with the nuptial ring... Moreover, although the education of St. Ludger and his continual living in the schools of monasteries and as it were in the bosom of monks can be observed; yet the writers of his Life, monks though they were, expressly preferred to absolve him from this kind of life, when they say he did not wear the cowl because he had never made a regular profession; but under the Canonical habit he perfectly fulfilled the life of monks. [The Werden monks in the 3rd Life admit he did not wear the cowl nor make a profession:] It is certain that this is not read in the chapter on the same subject in our edition: where he is reported only to have not loved superstitious cheapness of clothing. I indeed think there is more deliberation needed here. And you might perhaps find here something similar to what is read about St. Ansgar, Bishop of Bremen and a man of Apostolic spirit; who coming forth a monk from New Corbie in Saxony, established at Bremen a Congregation of holy men who, as Adam records, Brower seems to doubt, although they used the Canonical habit, lived by the Monastic Rule, in a certain mixed and middle kind of life. And these words are worthy of attention: Tonsured at the monastery of Utrecht, and, Having received the tonsure there. Which kind of tonsure, by the cutting of hair or the removal of locks, was by the ancient rites of the monastery an argument or symbol of renouncing the world. Thus Brower, and a few other things brought forward to confirm what he was asserting; we have omitted them as not at all necessary to our purpose.

[43] He moreover passed over a double error of Krantzius; first, that he writes Ludger was summoned by Charlemagne from a monastery in France called Beneventum: a double error of Krantzius, placing Benevento in France, second, that he seems tacitly to assent to those who deny he was a monk, because he was appointed by King Charles to govern Canons, namely in the monastery of Canons at Lothusa. For indeed this monastery could be governed by a monk as well as by a Canon; since it was offered to him by the King, not so that he would be forced to dwell there constantly among the Canons and denying he was a monk because he governed Canons at Lothusa. and accommodate himself to their institution in all things; but so that he might use the revenues, which remained after maintaining the Canons there, attending to sacred things, and relieving the poor according to custom, for expenses necessary for bearing the labors of the Apostolic life and attending to other things for the glory of God. For he also offered him the convent of holy Virgins at Nivelles, which however he wisely refused. Thus to St. Ansgar Louis the Pious gave the cell or monastery of Torhout, so that from it he might sustain himself and his people at Hamburg and in northern expeditions, as was said on February 3 in the Prolegomena to his Life, §5. What Ansgar is recorded to have done, that as a Bishop from being a monk, he nevertheless established a college of Canons, He established Canons at Mimigardevord, monks at Werden and Helmstedt: others before him did the same, as St. Amand, who now established communities of monks, now of Canons, as he perceived to be more opportune for propagating the glory of God. Thus Ludger himself established monks at Werden and Helmstedt, and at Mimigardevord he built an honorable monastery of those serving Christ under the Canonical Rule, as Alfrid has in his Life, book 1, chapter 4, number 27. But those arguments have little weight by which Brower strives to prove he seems to have been a monk, because he is said to have been tonsured in the monastery at Utrecht; because he received the tonsure there. For not monks alone receive the tonsure, but whoever dedicate themselves to the sacred ministries of the Church and as it were pass into the lot of Christ, which is what the very name of Clerics signifies. But whether when he studied under Alcuin as Master in England he assumed the monastic habit, educated in monastic learning in England: or retained the Canonical or Clerical one, is unknown to us. Alfrid certainly writes in book 1, chapter 2, number 13, when the second time he returned from England, that he was then all the more worthy and acceptable to Father Gregory and the rest, the more illustrious he was also in monastic learning. When he lived in the Cassinese monastery, it seems quite certain that he then used the monastic dress. The Werden Litany-writer supports our conjecture, who sings thus:

Having taken holy counsel with his sons, They allowed him to live with them: To take the cowl, but not however to promise Regular observance of it.

Then in the third Litany he sings thus:

Ludger was, as we said, most learned, And whatever he taught, he first practiced: Correcting some with words, directing others by examples, He formed a pious way of holiness. Whence also he deservedly merited from the Lord, To be the same in discipline as in doctrine: He wore the cowl for a time, then laid it aside, Although he ceased to put on what he had put on, The garb of the cowl, in the monastic manner: For he wore this, as was said before, Only as an experiment in clothing. Nor of this Rule's observance Had he made any promise, as is written here. nor had he promised observance of the Rule,

[44] Rightly however, even if he had not worn the habit, the Benedictines celebrate his annual solemnity, since he so loved and adorned their Order, and for two and a half years lived as a monk among monks in the primary monastery of the Order. St. Ludger inscribed in Benedictine Martyrologies. Thus Hugo Menard inscribed him in the Benedictine Martyrology on the 7th before the Kalends of April: At Werden, the deposition of St. Ludger, first Bishop of Munster, who preached the Gospel to the Saxons. Arnold Wion, from whom Menard took this, adds: and full of sanctity he rested in the Lord. But what Wion says in the Notes, that Krantzius writes in book 2 of Saxony, chapter 14, Certain errors of Wion, that Ludger professed the monastic life on Monte Cassino at the exhortation of Pope Adrian, he does not seem to have read the passage of Krantzius accurately enough, which reads thus: Willehad went to Rome with Ludger, where, relieved by the consolation of the most holy Pope Adrian, Ludger went to Monte Cassino for the profession of the Order of St. Benedict; Willehad returned to Gaul to the sepulchre of the holy Willibrord. In the same Notes Wion says he was a monk of the Holy Savior at Utrecht under Abbot Gregory: confidently enough; when it is still uncertain whether there were monks at Utrecht, or, as we said Ludger established at Mimigardevord, those who served Christ under the Canonical Rule. The same Wion errs more seriously in book 2 of the Tree of Life, chapter 47, where he says he was first a Monk of the Holy Savior at Utrecht, then of Cassino, then of Benevento. For he was indeed a monk at Cassino, at least for the purpose of probation and learning monastic discipline, under Abbot Theodemarus, his kinsman: and that is the monastery which some call Beneventan, namely situated in the territory then of the Duke of Benevento.

[45] Gabriel Bucelinus also adorns him with a distinguished eulogy on this day in his Benedictine Menology: there are however a few blemishes which you would wish corrected, of Gabriel Bucelinus, such as that after the monastery of Werden was built by Ludger, he says that a Bishopric of Werden was subsequently established in the same place, and that he himself was adopted as the first Bishop and after death as the principal Patron; thus confusing Werden or Werdena, the celebrated monastery of the Order of St. Benedict founded by Ludger, with Verda or Ferda, which is an episcopal city on the river Aller, which below it flows into the Weser: but St. Ludger was not Bishop of the latter, nor does it pertain to him at all. The other blemish is that he writes that on the night when St. Ludger died at Billerbeck, a wonderful light was seen by Charlemagne and his master Alcuin, although separated by an enormous distance of provinces. Certainly it was seen by Charlemagne, who was then at Aachen, from which Billerbeck is about 30 hours' journey distant, a sufficient distance indeed so that a light could not be seen from there unless very great, or elevated high into the region of comets; yet that distance seems to be excessively amplified when it is said to be measured by an enormous interval of provinces. That Alcuin was present with Charlemagne when watching that light needs no refutation, since he is recorded to have died almost five years before Ludger. This error however has some excuse, since it derived from two writers of Ludger's Life: but not from Alfrid, who is the principal one. Finally, Trithemius affirms that the feast of St. Ludger is celebrated on this day, and that he was a Benedictine monk in the monastery of Benevento, book 3, On Illustrious Men of the same Order, chapter 196. of Trithemius. But in book 4, chapter 187, he writes of him: He is read to have been declared holy by a divine oracle while still in his mother's womb. Which we have read nowhere, but only that from the things that happened to his pregnant mother, one might presage what holiness the offspring she was carrying would have. In the diplomas cited above he is very often called Abbot, How was he called Abbot? not because he was inaugurated as Abbot in the customary rite, but because he presided over the founding and ordering of that monastery. Thus Ludger himself calls his master St. Gregory, administrator of the Bishopric of Utrecht with episcopal power, an Abbot, because he governed a community of Clerics or monks there.

[46] But Constantine Ghinius ascribes Ludger to the Canons in his Calendar of the Saints of the Canons with an elegant eulogy: ascribed also to the Regular Canons, but these things are less properly said of him: In his homeland, in the town called Werdena, he built a monastery and a church. This indeed St. Ludger founded in his own possession, in the district of the Ripuarian Franks; whereas his homeland was otherwise Frisia. Nor can anyone, in whatever province he possesses some estates, immediately call it his homeland. Nor did he build a monastery in the town of Werden, but settlers near the monastery established their dwelling

those who settled there, a town gradually grew together. Very many other Martyrologies, together with the Roman, have recorded the deposition of St. Ludger on this day. And especially that which is commonly put forward under the name of the Venerable Bede the Priest (who died nine years before Ludger was born): mentioned in very many other Martyrologies: including the manuscripts of Trier, of St. Martin, of the Clerks of St. Jerome at Utrecht, of the Church of St. Gudula at Brussels, likewise of the monastery of St. Lawrence at Liege. The manuscript Florarium, and with them Molanus and Greven in the Additions to Usuard, Galesinius, Felicius, Canisius. Molanus treats at length of St. Ludger in the Birthdays of the Saints of Belgium, though he must be corrected in that he writes that Bishop Albric set out for Rome with him while Wittikind was ravaging Frisia; since the former had departed to heaven before Ludger went to Italy: perhaps he meant to write Bishop Willehad. That Leo III was not then presiding over the Apostolic See (as the same author there says), but Adrian, we have previously proved. Francis Haraeus also writes of the visit to Pope Leo, and that Ludger set out for Rome only in the year 795. Aubert Miraeus briefly reviews Ludger's deeds in the Belgian Fasti and composes a eulogy of his life, differing somewhat from ours, for he had seen neither the Life written by Altfrid nor the charters of donations which we have cited. Andrew Saussay in the Gallic Martyrology also composed a eulogy of him: but he seems to have thought that he was at that time the only bishop of the Saxons. In the Register of the Charterhouse of Utrecht, formerly written on parchment, the following is read under this day: Of Ludger, Bishop and Confessor, Patron of the Church in Loenen, who was one of the companions of Blessed Gregory, Bishop of Trajectum. Loenen is a celebrated village on the River Vecht between Amsterdam and Utrecht.

[47] We have received from a man most loving of ecclesiastical antiquity and a diligent investigator letters written in the year 1659, in which among other things he writes that he spent three days in the Abbey of Werden, beautifully situated on the bank of the Ruhr, and there venerated the body of St. Ludger placed upon the high altar, and beneath it inspected a crypt, and in it a coffin, In what state the body of St. Ludger and the monastery of Werden now stand. in which the sacred body formerly lay before its elevation, which during the Swedish-Hessian war was preserved with great caution: when the town itself was also miraculously liberated from enemies who had occupied it. Bucelinus published a catalogue of the Abbots in part 2 of his Germania Sacra, in which the last is Henry Ducker, successor of Hugo of Assindia who died in 1646, solemnly inaugurated in 1648, and afterwards elected President of the entire Bursfeld Congregation throughout Germany in 1654; he also presides over the monastery or provostship of Helmstadt in the Duchy of Brunswick, dependent on this monastery and Abbot of Werden.

LIFE

By Bishop Altfrid

from three manuscript codices.

Ludger, Bishop of Mimigardevoord in Westphalia, Apostle of the Saxons (St.)

BHL Number: 4937

BY BISHOP ALFRID.

PROLOGUE OF THE AUTHOR.

[1] Altfrid, by the grace of God Bishop, to the most dear Brothers and Monks serving the Lord in the monastery of the Holy Savior and of the holy Father Ludger, Altfrid, asked by the monks of Werden, writes this Life: greeting in Christ.

I have given consent to your petition because I could deny nothing to your charity. You have therefore asked with frequent prayers that I should order something to be written about the Life of the holy Father Liudger, so that his venerable examples might profit many for their edification. Although I knew myself to be unequal and weak in learning for carrying out so diligent a work, yet compelled by charity I applied my mind to writing it, because I thought it wrong that the virtues of so great a man should lie hidden, since the companion of Blessed Gregory in the pursuit of the sacred word says: Preface to the book of Dialogues. There are some whom examples rather than preachings kindle to the love of the heavenly fatherland. Indeed a twofold help is often produced in the mind of the hearer by the examples of the Fathers, etc. Moreover I cannot fully comprehend the examples and deeds of St. Liudger, because I learned them not by sight but by hearing, with those testifying who had known him from infancy and had been instructed by him, whence he obtained what he narrates. namely Bishop Hildigrim his brother, and Bishop Gerfrid his nephew; but also the holy woman Heriburga his sister, and likewise his venerable Priests Altubert, Ating, and Thiatbald. Therefore, with many virtues and signs which the Lord worked through him passed over through negligence, I have caused only those things to be written in this book which, together with you, I either perceived by sight or certainly came to know as having occurred.

BOOK I.

CHAPTER I.

The illustrious lineage of St. Ludger.

[2] Being about to write the Life of St. Liudger, I thought it right to go back further, so that I might unfold from what parents he was born in this world. In the days of King Radbod of the Frisians, there was a certain nobleman in that nation, Wrssing by name, surnamed Ado: who although he did not yet know the faith of the Holy Trinity, was nevertheless a helper of the poor and a defender of the oppressed, and just in judgment. Wrssing, grandfather of St. Ludger, defender of justice, But because that nation at that time was blinded in the error of unbelief, many had suffered many unjust things from the cruel king and from his ministers: for the same king had treacherously killed some and possessed their inheritances; others he drove beyond the borders and no less claimed their inheritances for himself. But the aforesaid man, by no means withdrawing himself from defending the truth before the king and his princes, respected no person in judging justly and embracing the truth. For this reason it happened ordered to be secretly killed by the tyrant Radbod, that he suffered great treachery from the cruel king, so that he ordered him to be cunningly killed and his possessions seized. This deadly counsel one of the king's counselors hastened to report to him, because he was loved by many.

[3] Then Wrssing, together with his wife Adalgarda and his one son, named Nothgrim, and with a few of his household, secretly fleeing, came to the Duke of the Franks, named Grimold. Kindly received by the same Duke, he dwelt in the region of the Franks, he flees to Francia, where he is baptized, and imbued with the Catholic faith, he obtained the grace of Baptism, together with his wife, his son, and the rest of his household. After the death of the aforesaid Duke, each successive Duke of the Franks retained the venerable Wrssing with honors and benefices: his wife in exile bore him another son, named Thiadgrim, and nine daughters, and died and departed in peace; and six of his daughters were taken from this light in virginity. and piously raises his children: The father, therefore, nourishing his two sons with the three daughters who remained in the fear of the Lord, preserved his chastity for the remainder of his life.

[4] After these events, King Radbod began to grow infirm with the illness from which he also died, and for six continuous years before the day of his death he gradually endured his suffering: invited back to his homeland by the ailing Radbod, and his kingdom began to decline, while the kingdom of the Franks was growing and prospering. Having fallen ill, he sent to the aforementioned man Wrssing, asking him to return, to receive his inheritance: moreover he promised to give him many other things besides, if he would be willing to keep peace with him. But the Catholic man did not yield to his entreaties. Then Radbod sent to him again, asking that if he himself was unwilling to come, he should at least send his son to him, and he swore to give him whatever he had promised. Therefore Wrssing, at last overcome by entreaties, sent his younger son to him: whom he kindly received, at last he sends his younger son to him, and caused him to dwell with him honorably, and restored to him the inheritance of his father. The father himself, however, with his elder son and daughters, dwelt in the region of the Franks until the death of Radbod. It happened that Duke Pippin of the Franks departed this life, and his son Charles obtained his father's kingdom, [he himself is sent back to Frisia, now subjected to the Franks, by Charles Martel:] who added many nations to the Frankish scepters, among which he also added Frisia with the glory of triumph, after Radbod's death, to his father's empire: in which nation St. Willibrord was then appointed as preacher, and an episcopal see was assigned to him in the fortress of Trajectum, as is read written in the book about the life of the same Willibrord. Therefore Charles gave to the aforementioned Wrssing a benefice on the border of the Frisians, and sent him to his homeland for the purpose of strengthening the faith. Coming there, having received his own inheritance, he dwelt in a place called Suabsna near Trajectum, and began to be a helper of St. Willibrord, with his sons and kinsmen, he assists St. Willibrord with his family, in whatever ways he could. St. Willibrord loved him greatly, because he was a good man, full of faith, acceptable to all the people, and preserving chastity.

[5] Nothgrim therefore, his elder son, married a faithful wife: as do they St. Boniface. likewise three daughters were joined in marriage with the fear of the Lord, while their father was still living. That family had great familiarity with St. Willibrord, and also with St. Boniface, who after him shone upon those parts as a serene Teacher, until, crowned with martyrdom for the faith of Christ, he rendered his spirit to the Lord, in the district of Astrache, in the place called Doccinga, as the writings about him also testify. After the death of his father, Thiadgrim, the younger son of the aforementioned Wrssing, Ludger's maternal grandfather and grandmother, married a wife named Liafburg, daughter of a certain Nothrad and Adelburg; which Adelburg had formerly commended her two full brothers to the holy Bishop Willibrord, whose brothers were the first Clerics in Frisia: of whom we have spoken above, to be nurtured for the Lord: of whom the elder was called Willibraht, and the younger Thidbraht; who were indeed the first of all the Frisian nation to receive the office of the Clergy. The former of these died in the rank of deacon: the younger did not attain that rank, but departed this light while still in his youth.

[6] The aforementioned Liafburg, when she was born, had a pagan grandmother, namely her father's mother, Liefburg, Ludger's mother, when born was ordered to be killed, who utterly renounced the Catholic faith: who, turned to fury because the aforesaid wife had borne only daughters and had no living son, sent executioners to snatch the same daughter, then newborn, from her mother's bosom and kill her before she could suck her mother's milk: because such was the custom of the Pagans, that

if they wished to kill a son or daughter, they should be killed without earthly food. The executioners, therefore, as had been commanded them, snatched her away; and one slave carried her to a bucket full of water, desiring to plunge her into the water so that she would end her life. But by the wondrous gift of the Almighty it was brought about that the girl, who had not yet suckled her mother's breasts, stretching out her little arms, with both hands grasped the rim of the bucket, miraculously preserved, resisting lest she be drowned. We believe this strength of the most tender infant was brought about by divine predestination, because from her two Bishops were to descend, namely the holy Liudger and Hildigrim, and she was to be the ancestress of other Bishops. In this marvelous struggle, therefore, according to the disposition of the merciful God, a neighboring woman arrived, and moved by pity snatched the girl from the hand of the aforesaid slave, and ran with her to her own house; and closing the door behind her, came to a room in which there was honey, and put some of that honey into the mouth of the little girl, who immediately swallowed it. Meanwhile the aforesaid executioners came to carry out the commands of their mistress: for that furious woman ruled over the whole household of her son. But the woman who had snatched the infant, meeting the executioners, said that the girl had eaten honey; and secretly nourished. and she showed them the girl still licking her lips; and on account of this it was unlawful according to the custom of the pagans to kill her. Then the executioners released her: and the woman who had snatched her secretly nourished her by sending milk through a horn into her mouth. The mother also secretly sent a nurse to her, bringing what was necessary for the girl, until the aforesaid fierce woman ended her life. And then at last the mother received her daughter to nurture. But let these things suffice concerning this matter.

p Cincinnius calls him Notheradus: another manuscript has Nothardus.

q The Budica manuscript has Willebrath and Dietbrath.

r The ancient Laws of the Frisians published by Sibrand Siccauma confirm this custom in Title 5, which concerns people who can be killed without compensation, section 1, in these words: He who has broken into a temple, and a child removed from the womb, and one killed by its mother. But also by a grandmother? At least the condition must be added, if the child had tasted no food, as is clear from this Life.

s The rhythmic Life adds: of a cow.

CHAPTER II

St. Ludger's birth, studies at Utrecht and York, Diaconate, the rebuilt church at Deventer, the body of St. Lebuin found.

[7] Now also, because we have begun to speak of St. Liudger, it has pleased us to resume the narrative about him. His pregnant mother severely injured, When Thiadgrim his father had come from a certain journey, and his mother was pregnant and near to giving birth, carrying in her womb the same future Bishop, hearing that her husband was coming, rejoicing immoderately, she gives birth to Ludger unharmed: she hurried to him; and stumbling, she fell, and a stake entered through her side, and she was carried away as dead, so that no one thought either that she could be restored to the present life, or the son whom she carried in her womb. But through the mercy of divine clemency her spirit revived, and she was well cared for: and in the boy, born a few days later, no mark of injury appeared. Having been baptized, he received the name Liudger: who, as soon as he could walk and speak, began to collect little skins and pieces of bark from trees, as a boy he imitates readers and writers: which we are accustomed to use for lights, and whatever of that sort he could find: and while other boys were playing, he himself sewed together from those collections little books, as it were: and when he had found some liquid with small sticks, he imitated writers, and offered to his nurse these supposedly useful books for safekeeping. And when someone said to him, What did you do today? he said that all day long he had been either composing books, or writing, or even reading. And when he was again asked, Who taught you? he answered: God taught me. For he was meditating in his tender years upon what he later devoutly fulfilled.

[8] After this, also growing in greater grace, he asked his parents to entrust him to some man of God to be educated. And they, being kindly, educated in letters by St. Gregory glorified God, seeing the intention of the youth, and commended him to the venerable man Gregory, disciple and successor of St. Boniface the Martyr, to be nurtured for the Lord; who gladly received him, and having discovered the boy's sagacity, diligently instructed him. he becomes a Cleric: And so Liudger grew, advancing in the fear of the Lord; and having laid aside secular dress, in the monastery of Trajectum he devoted himself entirely to the study of the spiritual art. There were also in that school of Gregory other fellow students, noble and wise, of whom some afterwards became Bishops, others became Teachers of Churches in lesser ranks: among whom the same Liudger was held in great affection, because he was a man of wonderful meekness, cheerful in countenance, yet not easy in laughter, and embracing prudence with temperance in all his actions: for he was an assiduous meditator of divine Scripture, and especially of that which pertained to the praise of God and to Catholic doctrine: for which he was also loved by the venerable Master as an only son.

[9] Meanwhile a certain venerable man from the land of the English, Alubreht by name, came to Abbot Gregory, desiring with the Lord's help to be of service to the people of that region in teaching; for they were unlearned in the faith. he is sent with Alubert to England: Abbot Gregory gladly received him; and having learned that he was a good and learned man, he urged him to become his co-bishop: for the same Gregory had not been ordained to the episcopal rank, but persevered in the rank of the priesthood. The wise man Alubertus replied to this: So that you may know that I have come here with the permission and counsel of my Bishop, send with me faithful Brothers to the land from which I came, to my Bishop, so that both I and they may be ordained by him: for in this manner I give my consent. Hearing this gladly, Abbot Gregory sent him, and with him Liudger, and another Brother of more advanced age, named Sigobod, to the Bishop of whom Alubertus had spoken: who ordained the same Alubertus as Bishop, Sigibod as Priest, and Liudger as Deacon; and they remained there for one year. Alcuin also was at that time the Master in that place, he is ordained Deacon: who afterwards in the times of Charles the Younger exercised the office of Master in Tours and in Francia; to whom the wise man Liudger immediately attached himself zealously, he begins acquaintance with Alcuin: drawing from him spiritual doctrines. After the cycle of a year, those who had been sent returned, and with the Lord guiding them reached Abbot Gregory; who kindly received them, greatly rejoicing at their arrival; and Alubertus remained with him, laboring together in the work of the Lord.

[10] Liudger therefore, desiring to satisfy himself with the sweetness of the honey he had tasted, to him again sought from Abbot Gregory permission to return to Master Alcuin. Gregory, receiving this with displeasure, refused to allow it. Yet he did not wish to sadden the one who was asking, but with gentle words began to restrain him. And when he saw that he could not recall him from his intention by any objections, he summoned his father and asked him to try to recall him from his desired journey. But the studious Levite firmly persisted in his resolve. Then Gregory and the parents of the same Liudger, at length overcome by his prayers, sent him to the aforesaid Master of the city of York in England, providing what was needed for the journey: and the illustrious Master Alcuin received him with great joy. Having been received, Liudger was, as was his custom, dear to all, he returns and stays 3 years, 6 months: because he was adorned with good morals and holy studies: and he remained there for three years and six months, advancing in the study of learning. For he desired to remain longer there in holy study; but the opportunity was not granted: because when those citizens went out to war against their enemies, it happened that the son of a certain Count of that province was killed in a brawl by a certain Frisian merchant: and therefore the Frisians hastened to depart from the land of the English, [lest he be killed by the English, he is sent back to his homeland with the deacon Putul,] fearing the anger of the relatives of the slain youth. Then Alcuin, compelled by necessity, sent Liudger with the aforesaid merchants: he also sent with him his own Deacon, named Putul, fearing lest, out of love of learning, he might go to another city of that region and suffer some treachery in vengeance for the aforesaid youth: for he said he would rather die than that his beloved son should suffer any lethal harm there. So Liudger, having been sent forth on a prosperous course, reached his homeland, well instructed, having with him an abundance of books: and he was to Father Gregory and the rest so much the worthier and more acceptable,

as he had become more distinguished in monastic learning. The Deacon who had come with him, according to the arrangement of Master Alcuin, enriched with blessings, went on to Rome, intending to return again: and he also afterwards came with Alcuin into Gaul in the order of the priesthood.

[11] While these things were happening, a certain holy and learned Priest named Liafwin came from the land of the English to Abbot Gregory, St. Lebuin, thrice admonished by God, saying that the Lord had terribly commanded him by a triple admonition that on the border of the Franks and Saxons, along the River Issel, he should serve the people in teaching; and he asked that he would order him to be led to that place and to the river named to him by the Lord. Then Gregory, because the same place pertained to his parish, he preaches at the Issel, kindly directed him there, giving thanks to the Supreme Pastor for visiting his people. He also sent with him Marchelm, a servant of God, born of the English race and instructed by the holy Bishop Willibrord from boyhood in holy morals, to set him over the people. The Priest Liafwin, therefore, having been received by a certain matron named Averhilda and by the other faithful, sowed the teachings of salvation and watered the meadows of minds. And they made for him an Oratory on the western part of the aforesaid river, in the place called Huilpa.

[12] After this they also built him a church on the eastern shore of the same river, in the place whose name is Daventre. And when the people flocked to it on account of the holy man's teaching, and he has a church built at Deventer: the Saxons, who at that time were darkened by pagan rites, turned to fury, gathered an army, drove the Christians from those places, and burned the church with fire. Then the man of the Lord Liafwin returned to the Abbot, and awaited consolation from the Lord. which the Saxons burned down When the tumult had subsided and the raiders returned to their own lands, the man of God Liafwin rebuilt the church that had been burned, and in his customary manner did not cease to impart the teachings of salvation to the flock, until he rendered his beloved soul to the Supreme Pastor; he rebuilds it and is buried in it and having died, he was buried in the same church.

[16] Ludger is sent to rebuild it after it is again burned down After the death of St. Liafwin, the impious Saxons again laid waste to that place and set fire to the church; and they searched for his body for three days but could not find it. But Abbot Gregory also departed to the Lord; and Albric, his nephew, took up the pastoral care, who loved the venerable Liudger with great affection, and addressed him thus, saying: Now, because you are my most beloved Brother, I ask that you fulfill my desire: by St. Albric the Bishop. for the place in which the holy Priest of the Lord Liafwin, whom you knew, labored in the work of the Lord persisting until death, where his sacred body is covered by burial, has been reduced to desolation. For this reason I ask that you endeavor to restore it and rebuild the church over the body of the Saint.

[13] The servant of God Liudger, therefore, obeying his Master's commands, and he finds the body of St. Lebuin, being admonished by him, searched for the body of the Saint in the aforementioned place and did not find it; but nevertheless, within the area of the place where he thought it to be, he began to build a church. And when he had laid the foundations and was endeavoring to raise the walls, the Priest of the Lord Liafwin appeared to him in a dream, saying: Most beloved Brother Liudger, you have done well in restoring the temple of God long since destroyed by the Gentiles. But my body, which you sought, you will find buried under the southern wall which you have erected. Liudger therefore, in the morning, having completed the praises of the Lord, found the body of the Saint in the place indicated to him in the vision: and having gathered a multitude, he had the foundations of the same building moved to the southern part; and thus he enclosed the sepulcher of the man of God within the church. where miracles were long performed. That church was therefore completed and consecrated, which was never afterwards contaminated by the Gentiles; but in that place the Lord works many miracles through his servant Liafwin to this very day: where also there is now a community of Canons serving the Lord.

The same Hugbald calls her Abachildam; the Budica manuscript, Euenhildam; Jacob Rivius, book 1 of the History of Deventer, Abrahildam; the rhythmic Life, Verhildam: for it says thus:

Setting out therefore Liefwin is received By Verhilda, first a good matron.

p In the Life published by Brower it is said that Ludger placed an honorable burial for the Holy One of God within the church: which gave Cincinnius the occasion to amplify thus: in the same temple he placed it with due honor in a more elevated position.

CHAPTER III

St. Ludger's priesthood; apostolic labors in Frisia; after its devastation by Wittekind, retreat to Italy.

[14] After this, Albric sent Liudger and with him other servants of God, Ludger overthrows the temples of the Frisians: to destroy the temples of the gods and the various forms of idol worship among the Frisian nation. And they, carrying out the commands, brought to him a great treasure which they had found in the shrines: of which the Emperor Charles took two parts, and the third part he ordered Albric to receive for his own use. When Albric had received the episcopal rank in the city of Cologne, he also had Liudger receive the rank of the priesthood with him, and established him as Teacher of the Church in the district of Ostrache, he becomes a Priest and Teacher of the Frisians, in the place where St. Boniface was crowned with Martyrdom: and the same Albric divided the year into four distributions, so that in the monastery of Trajectum, above the other superiors, he himself in the spring season should preside over the Brothers in the study of learning and of holy living for three months. Then after him in summer, the Priest Adalger in his turn for three months; after him, the Priest Liudger for three months; then in winter, the Priest Thiadbraht for three months.

[15] Liudger therefore, in the order of his turn, during the nighttime hours after the psalmody and the special prayers which he had always loved, in the upper room of the church of the Holy Savior, which St. Willibrord had built, was accustomed to give his limbs to rest: where on a certain night the venerable Abbot Gregory appeared to him through a vision, saying: Brother Liudger, follow me. future things are taught to him in a dream by St. Gregory, While he followed him, Gregory ascended to a higher place and cast before him, piece by piece, as it were parts of parchment and garments, and said: Gather heaps from these. And when he had gathered three piles from them, he said to him: Distribute these well in the work of the Lord, and I will give you enough. And he signed him with the sign of the Cross and departed. When in the morning he had related the dream to the Provost of the monastery, with St. Marchelm interpreting: Haddo by name, and to Marchelm, the guardian of the church, distinguished for sanctity, of whom I made mention above; immediately Marchelm, as the outcome of events afterwards proved, began to speak, saying: The three piles which you gathered are the governances of three peoples, over which you must yet preside with pastoral rule. But he said: Would that I might bring forth some fruit for the Lord in the place entrusted to me. Here also Liudger, how he had exercised the desired office of evangelizing among the Frisian nation, he bears great fruit in Frisia. and the seeds of life, with the dew of heavenly grace watering them, had most abundantly sprung up in the fields of many hearts at his preaching; witnesses are to this day the peoples of that same region, whom he recalled from their ancient error to the knowledge of the truth: witnesses also are the churches which he built in every place: witnesses too the congregations of those serving God, which he gathered in certain places.

[16] To him also a certain disciple of Alcuin bore testimony, committing such things in heroic verses:

Brother, dearer in the love of God than every kinsman, A poem sent to him at that time from England, And rightly more precious than blood relatives themselves, Liudger, beloved by me, may the grace of Christ preserve you: Live, bright pillar of your Frisian people, Priest praiseworthy in the western shores of the world, Learned, and wise in speech, and profound in mind, You yourself adorn your rank with merits and kindly morals: As a youth among elders you serve with humble heart, As a brother you act toward all of your own age, And as a parent you give back the teachings of life to children: Growing in betterment, be mindful of me, O Priest, And in your prayers, I beseech, commend to the Almighty In these brief odes the poet who praised you, To whom for such a song may you generously bestow The gift of a smooth staff. Perhaps this small reward Suits the modest poet; farewell and be blessed forever.

Verses of Alcuin concerning the church of St. Luitger.

[17] Here the excellent Father Boniface with his kindly merits Together with his companions poured forth a stream of blood, another poem of Alcuin concerning his church. Receiving the glorious crowns of sacred martyrdom. O land most blessed, rich with the blood of Saints. The victorious soldier soars hence to the rewards of heaven, Leaving his last footprints upon these sods. Therefore I urge, with bended knee as a suppliant, You whoever reads this, press kisses upon these lands: Let great hope be yours, that your tears can ascend to heaven

Having been able to do so from here, upheld by these patrons.

Here remains that blood more precious than all gold, And here the limbs, bathed in heavenly dew, rest. Paul the Teacher aids from this side, Boniface from that, Since this hall is known to be dedicated to them jointly.

[18] And when the man of God Liudger had persisted in the study of teaching in that same region for nearly seven years, the root of wickedness arose, Widukind, Duke of the Saxons, Frisia devastated by Wittekind, hitherto a pagan, who turned the Frisians from the way of God, burned the churches, expelled the servants of God, and as far as the River Fleo caused the Frisians to abandon the faith of Christ and sacrifice to idols according to the custom of their former error. But Bishop Albric also departed this life during that same perverse upheaval. Then Liudger, compelled by necessity, abandoned those regions, and having arranged his band of disciples, taking two of them with him, namely Hildgrim his brother and Gerbert, who was surnamed Castus, he went to Rome; he goes to Rome, and from there proceeding, he came to the monastery of St. Benedict in the kingdom of Benevento: and there, living in holy conversation, thence to Cassino. he learned the Rule of the same holy Father Benedict. For he was desirous of building a monastery of monks on his own inheritance: which was afterwards accomplished with the Lord's help in the place called Werthina.

He went to the monks placed on Monte Cassino Of Benedict, written among the Saints: Here with good omen, Theotmarus by name, Liudger found as Abbot his kinsman.

CHAPTER IV

St. Ludger's episcopate: Fosetesland converted by him.

[19] After two years and six months, therefore, he returned to his homeland, Returned to his homeland, he is placed over 5 districts of Frisia: and his fame reached the ears of the glorious King Charles, who appointed him as Teacher among the Frisian nation in the eastern part of the River Labeki, over five districts, whose names are as follows: Hugmerthi, Hunulga, Fivilga, Emilga, Fediritga; and one island called Bant. He himself with diligent care strove to minister the streams of the Lord's teaching to the flock entrusted to him, to destroy temples, and to wash away all the filth of former error. From Fosetesland he drives out a demon with the Cross and prayers: He also took care to direct the streams of teaching even further; and having received counsel from the Emperor, he crossed over on the border of the Frisians and Danes to a certain island, which from the name of their false god Fosete was called Fosetes-land. When he had approached it by sailing, holding in his hand his Cross and pouring forth prayers with praises to the Lord, those who were in that ship saw a dark mist going out from the same island, and when it receded, a great serenity remained upon it. Then the man of God said: Do you see how through the mercy of God the enemy has been put to flight, who had previously seized this island with darkness? Arriving at the same island, he destroyed the temples of the same Fosete which had been built there, and in their place he built a church of Christ. he converts the inhabitants, And when he had imbued the inhabitants of that land with the faith of Christ, he baptized them with the invocation of the Holy Trinity in a spring that bubbled up there, in which St. Willibrord had previously baptized three men: and baptizes them in the spring of St. Willibrord, from which spring none of them previously presumed to draw water unless in silence. He also received from the font the son of a certain prince of theirs, Landric by name; whom, imbued with sacred letters, he ordained as Priest, who for many years presided over the Frisian nation in the study of teaching. Then again, through the working of the evil one, a night of great unbelief had arisen from the Eastern Frisians: after another storm, of which evil Huno and Cilrad were the Princes; and churches were burned, and the servants of God were repulsed. But when the sun of justice shone forth, the darkness of raging error was driven away; so that after the cycle of a year, St. Liudger with his people, with their former confidence, did not cease to minister the food of faith to that people; he strengthens the Frisians in the faith, and with the Lord's help they persevered in the faith which they had then received.

[20] Meanwhile, through the disposition of the merciful God, the Saxons were converted to the Lord, and King Charles appointed the same man of God Liudger as Pastor in the western part of the Saxons: the principal See of whose diocese is in the district of Sudergo, in the place whose name is Mimigerneford, he is appointed Bishop of the Saxons: where he himself built an honorable monastery for the Lord, of those serving Christ under the Canonical Rule. And so in his customary manner, with all eagerness and solicitude, he strove to be of service to the unlearned Saxon peoples in teaching: and having rooted out the thorns of idolatry, he diligently sowed the Word of God through every place, built churches, and ordained through them individual Priests, whom he himself had nurtured as venerable cooperators of the Word of God. He desired therefore to come to the aid of many nations in the work of Evangelizing which he had begun, but yet to humbly decline the pontifical rank: he is scarcely persuaded to allow himself to be ordained, therefore he frequently asked his students that one of them would receive the Episcopal Order in his place. When Archbishop Hildibald urged him that he ought to be ordained Bishop, he replied to him with that Apostolic saying: It is fitting that a Bishop be blameless. But the other, being humble and most friendly to the man of God, said with a groan that this had by no means been fulfilled in himself. At length, overcome by the consensus of all and rather compelled by the disposition of God, he yielded; lest he should seem to be stubbornly disobedient to the counsel of very many, indeed to the will of God.

[21] Having therefore received the sacred Pontifical Order, with all sagacity and modesty he most abundantly ministered the teachings of salvation to the Saxon flock entrusted to him; he retains the 5 Frisian districts: until, with the Lord granting, he should lead them to the perfect faith. He also presided in similar pontifical governance over those five small districts in Frisia which he had led from paganism to the knowledge of the true and undivided Trinity, because they had not previously had a Bishop: and his successors always afterwards held both places as one diocese. King Charles also gave him in the kingdom of the Franks, in the district of Brabant, in the place called Lotusa, the monastery of St. Peter to govern, with all its adjacent churches and small estates. he receives Lothusa from the King. Then the dream was fulfilled which the man of God Marchelm had formerly interpreted for him concerning the collection of three heaps, signifying the governances of three peoples.

To our own historians commonly Lutosa, commonly Leuze, now a town of Hainaut between Ath and Tournai, where Baldericus in his Chronicle, book 2, chapter 43, writes that there is a monastery of Canons in honor of the Apostles Peter and Paul, which Blessed Amandus built; then he adds: there is also there a rich Abbey where the venerable man Baidilo rests, who flourished under Charles Martel and his sons and is venerated October 8. The rhythmic Life mentions this donation thus:

And for its (Werden's) uses a proper estate is given, Or rather a provostship, called Lothusa.

The Acts published by Brower and from them at greater length the monks of Werden say it was done at the suggestion of Alcuin, presenting and commending the disciple returning from Italy, not without a serious anachronism: then they add: The Emperor said: I grant the choice of two monasteries: one larger, in which a multitude of Virgins resides (the rhythmic Life and Cincinnius designate it as Nivelles, of which we treated more fully both under St. Amandus on February 6 and under St. Gertrude on March 17); the other smaller, which belongs to men serving God under the Canonical Rule. But he, giving thanks to the Imperial generosity, said that the monastery of men could more suitably be entrusted to him. He therefore gave him the monastery in the district of Brabant, which is called Lotusa, with all things pertaining to it.

more suitably be entrusted to him. He therefore gave him the monastery in the district of Brabant, which is called Lotusa, with all things pertaining to it.

BOOK II.

Miracles of St. Ludger.

CHAPTER I

A blind man in Frisia given sight. The foreseen incursions of the Northmen.

[1] Although the ministry of Evangelical preaching and the illumination of many hearts should be placed above the working of miracles and the showing of signs, nevertheless for the honor of the bountiful Lord we have caused to be committed to writing what we recall as having been done by the same holy man. When he had come for the sake of evangelizing in Frisia to a certain estate called Helewyrd, a certain matron named Meinsuit received him into her house; and behold, while he was reclining with his disciples, there was brought to him a blind man named Bernlef, who was greatly loved by his neighbors because he was affable and knew how to recite by singing the deeds of the ancients and the battles of kings; Bernlef, blind for three years, but for three years he had been so oppressed by continuous blindness that no light of even the faintest vision remained to him. When he had looked upon him with a cheerful countenance, he asked whether he wished to receive penance from him; and having received from him a promise of this, he ordered him to come to him the next day. On the following day, as the man of God was riding, the same blind man came to meet him. The servant of God therefore, taking his horse by the bridle, led him apart from the crowd; and to him confessing his sins he imposed penance: he gives him sight with the sign of the Cross: then he placed the sign of the holy Cross upon his eyes; and holding his hand before him, he asked whether he could see anything. And he said with great joy that he could see his hand. And he said: Come, give thanks to Almighty God. And while they were conversing about the Catholic faith and various benefits of the soul, they came to the estate called Werfhem; and he asked him whether he could recognize it. And he immediately called it by its proper name; and professed that he could clearly see the trees and all its buildings. And he said to him: Give thanks to Almighty God, who has illuminated you. When they had come to the estate called Wijscwyrd, where an Oratory had been built, he orders the miracle to be concealed during his lifetime: he had him pray with him and give thanks to God: and he bound him by an oath that before the day of his death he should indicate to no one the cause of this illumination. He fulfilled the precepts of the man of God, and for some days, feigning blindness, used the guidance of another. But after his death, he declared how he had been illuminated.

[2] In the second expulsion of the servants of God from Frisia, he employs him to baptize dying infants, of which we have already spoken above, the holy man Liudger ordered the same Bernlef, because he was loved by many, to go about through the houses of individuals; and having persuaded the mothers, to baptize their dying infants, simply with water blessed in the name of the Lord, dipped in or poured over with the invocation of the Holy Trinity. And he, willingly obeying his commands, baptized in that disturbance eighteen infants, who all soon after they had been baptized died, except for two, whom Blessed Liudger, when peace returned, confirmed with the holy imposition of chrism. Bernlef himself, wherever he afterwards found the servant of God, learned psalms from him: and he remained in the illumination which he had received until, old and full of days, he departed in peace. When his wife, weeping, asked the dying man how she could survive without him, who dies old, and obtains that his wife may soon follow. he answered, saying: If I can obtain anything from the Lord after my death, you will not live long in this world. And when she, being healthy and well, had heard this response of his, she followed him in death on the fifteenth day.

[3] At another time, while Blessed Liudger was by the sea, in the place called Werthina, where he had built a church for himself on his paternal inheritance, he saw a terrible dream, which he narrated to his sister Heriburga, [St. Ludger, having seen in a dream a sign of the sun fleeing and hiding behind clouds,] saying: I saw in a dream as it were the sun fleeing over the sea from the regions of the North, and the most horrible clouds following it: which, fleeing and failing, passed beyond us, so that being far removed from us it could not be seen: and the mists which had followed it seized all these maritime places. But after a long time the sun returned, smaller and paler than it had been before, and drove the mists across the sea. And saying these things, he profusely irrigated his face with tears. When his sister saw him weeping, she also wept, saying: What does this dream mean? To which he replied: There shall come from the Northmen great persecutions and pressing wars and immense devastations, he foretells evils to be inflicted by the Northmen; so that these delightful maritime places, because of our sins, shall be rendered almost uninhabitable: then after these things, with the Lord's favor, peace shall be restored to the Church of God: and the most severe plague that had settled upon these regions shall be turned back upon the Northmen themselves. But she said with a groan: O would that the Lord might deign to take me from this world before these evils come upon us. To which he said: It shall not be so; but in your days these things shall be: I however shall not see that pestilence in this body. The truth of this prophecy was proved in the times of his same sister and of ourselves: which came to pass after his death. for during all the days in which the same servant of God lived in this world, there was peace everywhere; so that no one thought any disturbance could come to these regions from the Northmen. But after his death, we have suffered almost innumerable evils nearly every year from the most savage nation of the Northmen. For churches were burned, monasteries destroyed, estates deserted by their inhabitants; to such an extent that, because of our sins, the maritime regions, which a multitude of people previously inhabited, have been reduced almost to desolation. But we hope that the sun of justice, which on account of our sins withdrew far away, will return; and, according to the prophecy of the man of God, peace will return to the Church of the Lord.

CHAPTER II.

St. Ludger's zeal, writings, holiness and moderation of life; death, burial.

[4] The same Priest also came to his church, situated in the place called Billurbeki; and behold, a certain noblewoman, who was joined to her husband by an illicit union, He spurns the gift of an incestuous woman, wishing to mitigate his severity, sent him honey as a blessing. But he refused to accept such a gift, despising it. Certain young men among his disciples, however, coveting that honey, accepted it and secretly placed it in the church behind the altar. And when the man of God approached the same altar to celebrate Mass, and had opened his mouth for prayers, and destroys it; immediately the earthen vessel in which that honey of disobedience was held burst into tiny pieces, and the honey was scattered; which they gathered up and threw outside. The soldier of Christ did not cease, however, from destroying that illicit union: and banishes the man: but he also banished from the country the man himself who had dared to perpetrate it.

[5] While therefore he had come for the sake of teaching in Frisia to his church in the place called Hleri, near the River Lade, he asked the fishermen of that place, who were accustomed to bring him fish, to bring him a sturgeon they had caught. He asks for a sturgeon to be caught for him out of season, But they said that the time when such fish could be caught had long since passed; for the winter season was near. To them he said with a cheerful countenance: Go, Sons, do as I have said; God is able at every time to provide His servants what they desire. They, compelled by the prayers of the man of God, began in the customary manner to drag their net through the waters. And behold, suddenly lifting up their eyes, they saw a great bird descending from heaven before them, which, falling from the air into the water, and while they fixed the gaze of their eyes intently upon it, one said to another: truly it has the likeness of a fish. As they marveled and were struck with fear, that fish-like figure fell, like a bird, before them into the water. And when they came to that spot, and thus caught, there entered their net a fish of marvelous size, which they call a sturgeon, which the man of God desired. And they brought it, having caught it, to the same servant of God, narrating the miracles that had been done. To whom he said: Let us give thanks to the Almighty Lord, who gives food to all flesh. He also admonished them not to presume to narrate this as done for anyone's holiness or merits. he orders silence.

[6] St. Liudger was not inconsiderably learned in the sacred Scriptures; as is openly proved in the book composed by him on the life of his venerable Teachers, namely Gregory and Albric: He writes Lives of Saints: but he also wrote in beautiful prose the beginnings of the arrival and ordination of St. Boniface, which had been omitted in another work. He also did not neglect to deliver lectures personally to his disciples every morning: he teaches assiduously: and whatever he found in the sacred books to be done, he strove most earnestly to observe and teach. He took care, therefore, never to make for himself an empty name: and therefore, according to the Apostle, he desired to do all things in measure. He ceased wearing the cowl, because he had not made a promise of observing the monastic Rule: yet the garment of haircloth, which could be more easily hidden, He wears a haircloth, not a Cowl: he wore next to his skin to the end of his life. 2 Cor. 10:13 He did not refuse the eating of meat at certain times: yet no one of his disciples ever saw him satiated with food or drink. But when he had invited the poor and the rich to dine with him in his customary manner, He instructs his dinner guests: he did not cease to pour into their hearts the sweet teachings of eternal life during the meal; so that they went away more satisfied with spiritual than with carnal

delights. He was therefore the Father of the needy and a despiser of himself: and according to the Apostle, he took care to adapt himself to all, so that he might be of benefit to all. 1 Cor. 9. he wishes to go to the Northmen: He was also anxiously desirous of going to the Northmen for the sake of teaching: but King Charles by no means gave his consent to this.

[7] And when Almighty God had decreed to render him his everlasting reward for his pious labors, some time before his death he was weighed down by bodily illness: while ill he attends to spiritual matters: yet while placed in infirmity, in his customary manner he always most attentively occupied his mind with holy activities, either in hearing sacred readings, or in singing psalms, or even in doing certain other spiritual things, lest it should ever grow lukewarm by dissolving from the contemplation of heavenly things; and nearly every day, although sick in body, yet untiring in spirit, he celebrated the Sacraments of the Mass. On that very Lord's Day, when on the following night he was to go from this world to the Lord, the day before his death he preaches twice: as if bidding farewell to the sheep entrusted to him, he publicly preached in his two churches: in the morning, namely, in the place called Coasfeld, with a Priest singing the Mass; and around the third hour in the place called Billurbeki, where he himself, infirm in body as we have related above, but strong in the fervor of charity, devoutly celebrated his last Mass: he dies piously, where also on the following night itself, with his disciples standing by, he rendered his beloved soul to the Lord. In the very hour of his departure, therefore, the Lord deigned to show a sign of His clemency. For the Priest Gerfrid, his nephew and successor, when on that same night he had hastened with the Brothers for the sake of visiting him, which was shown to others at a distance. and a little of the journey still remained, they saw before them a great light, like fire ascending on high, and it had put to flight all the shadows of the dark night: and immediately, understanding by this sign the death of the holy and venerable Father, they completed what remained of the journey with great speed; and found him already dead: and upon careful inquiry, they recognized that at the same moment the constant observer and lover of the true light had departed to the Lord, at which the light was shown to them.

[8] Therefore the disciples, not unmindful of how the same Priest of the Lord had arranged while still living, The body is transferred to Werden despite the people's resistance, that in the place called Werthina, where on his own inheritance he had built a church for the habitation of monks in honor of the holy Savior, the holy Mother of God, and the holy Prince of the Apostles Peter, his body should be buried: but when the people, recalling his holy merits, vehemently resisted this being done, having taken counsel they brought it to the monastery he had established, it is kept unburied in the monastery: called Mimigerneford, of which we have already spoken, and left it unburied in the church of St. Mary; until the venerable Bishop of the Church of Chalons, named Hildgrim, the brother of the same man of God and instructed by him, should negotiate with the glorious King Charles, so that by his command, indeed by God's counsel, in the place where he himself while living had decreed, his holy body should be laid to rest outside the church on the eastern side, as he himself had commanded: then it is transferred to Werden. for he never consented that a human body should be buried in his consecrated church. He died therefore in the year of the Lord's Incarnation 809, on the seventh day before the Kalends of April, and on the thirty-second day after his holy death, that is, on the seventh day before the Kalends of May, he was buried, wonderfully fragrant, in the aforesaid place.

d Elsewhere Lethe.

More fully, the monks of Werden: And so, as was fitting, with the body worthily wrapped, it was raised with praises and hymns, and carried outside the church. They had scarcely gone out the gate of the atrium, when (whether by chance or, as is more to be believed, by God's will) the bier struck a certain one of the Clerics, who is said to have been especially opposed to this translation, so violently that he was nearly thrown to the ground. Cincinnius, chapter 4, says he was a Priest, and had even rashly laid hands on the bier, and was nearly dead when he was removed from the spot. The rhythmic Poet described the same miracle thus:

Ludger therefore freely goes forth, With none preventing, none now refusing, Except a Priest, who seizing the bier, As if knowing nothing, pulled lest it should go. Behold the contention begun by the Cleric Turns into his own first ruin. For while under the bier he was as if in hiding, The more he pulled, as if hidden he were, He caused the bier to fall and himself to be laid out, So that he nearly expired while he lay there. The coffin is straightway raised, and quickly The Priest withdrew and departed in confusion: Whence, with songs now raised higher, All praised God for this event.

The monks of Werden continue: All marveled and, understanding this to have been done by the merits of the blessed man, rose up in greater praises to God. Responsories resounded from every side, antiphons and psalms resounded: and the multitude, which had flocked in great numbers to the funeral, alternating Kyrie eleison along the whole way, with the utmost joy conveyed the remains of the holy body to the place we have mentioned. Cincinnius adds that on that day the body was brought from Mimigardevoord to Ludinchusen, to his church. Where upon its arrival (as we have learned from report, he says) all the bells of his church, with no hand pulling them, sounded of their own accord. On the next day, which was the feast of St. Mark the Evangelist, it was carried thence here to Werden: and on the following day it was given to burial. But this miracle of the bells sounding of their own accord at Luidinckhuse is not found in the rhythmic Poem.

CHAPTER III

Various infirmities healed at the tomb of St. Ludger.

[9] Therefore, by divine clemency granting, as he had desired while alive to be of benefit to all, After death he becomes illustrious for miracles. so also after his death his holy merits do not cease to intercede, for some who remain far away, for some also who come to his tomb, for others who remain there, or who return home from there. Of these, we report those that come to memory. There was a certain man in the district of Nordgo, Irminger by name, who had previously served the same St. Liudger in his youth; to whom it happened that he lost the light of his eyes, and remained in blindness for thirteen continuous years. To him on a certain night the holy man appeared in a vision, and called him by his own name, saying: Irminger, are you awake? When he said he was awake, he touched his face and said: If a discolored mark appears on your skin in this place, tell your lord Dindo to have you brought to the church which I built for the Lord in Werthina, A blind man warned in a dream, where also my body is covered by burial; and there, with the Lord granting, you will receive the former light of your eyes. Having been thus admonished, he narrated to his lord what command he had received from the holy man; and at the same time showed the sign which had been placed upon his face, which was, according to the word of the man of God, unlike the rest of his skin for all the days of his life. Then his lord, going joyfully with his wife to the same place, brought with him the same Irminger. It also happened that they found there Bishop Gerfrid, nephew and successor of St. Liudger, together with the brothers and monks: to whom, when they narrated what had happened, they caused the same Irminger to remain in the aforesaid Church that night; at his tomb he receives his sight: in which, when he had prayed and kept vigil, immediately through the grace of God he fully received the former light of his eyes that very night, according to the words of the man of God. In the same night, around the crowing of the cocks, a certain paralytic woman was suddenly restored to bodily health before the tomb of the man of God; and she went away well, a paralytic woman healed there: magnifying God, who through His servant had deigned to cure her so suddenly.

[10] In the district of Sudergo, a certain matron named Sigiburg had a colonist named Ricmold, whose wife lay pressed down by a long illness, and had almost despaired of bodily health. a sick woman healed by him in a dream, When on a certain night, amid her painful sighs, her weary limbs sank a little into sleep, she saw in a dream someone standing beside her and saying to her: Speak with Bishop Liudger. But she, as she later used to tell, neither sleeping deeply nor perfectly awake, saw him standing, turned toward the East. And when she did not presume to address him, he, turning his face toward her, said: I have tested your patience: have patience, and the Lord will heal you. When the vision was completed, her body received such vigor that the memory of her former suffering was almost taken from her: and in the morning she arose joyfully, narrating the course of her restoration. Her husband and sons, rejoicing with the household, blessed the Lord. And she from then on was accustomed to visit the tomb of the holy man Liudger with thanksgiving. and she learns by divine revelation that she was not baptized: To her it was also afterward revealed that she had not been washed with sacred Baptism; and when the truth of the same revelation was ascertained, she received the grace of holy Baptism.

[11] Another man, Berehtricus by name, in the same district, a colonist of our Igo, Priest and student of St. Liudger, a paralytic woman going to his tomb, had a young daughter, deprived by paralysis and pains. When he had heard the fame of the Holy One of God, kindled with hope for the girl's health, he hastened to bring her on the journey to his sacred tomb. As they were going there, she said to her brother,

who was carrying her before him on horseback in a cloak, that she felt no pain in her body: then she added: Set me down and let me walk. When they had done so, she stood with her whole body healed, and walked; healed on the way: and leaping up she ran, and rejoiced greatly in walking. And they, seeing these things, glorified God; and arriving at the aforesaid place, they narrated the miracles of God that had been done on the way, and at the same time showed her having no mark of injury: and having completed their prayer and thanksgiving, they returned home with joy.

[12] To a certain Deacon and monk of ours, Hildrad by name, it happened that while he was still a scholar in the same monastery of the man of God, in a long illness, with his sinews contracted and his knee bent, [one admonished by St. Ludger in a dream not to apply medicine to his contracted leg,] his leg was joined to his thigh: and after long weariness, with the rest of his body healed, his leg remained curved as it had been: and he used a staff for support in walking for many days. When his father, Sigebert by name, then already a monk, began to consider whether the contraction of the sinews of his knee could be relaxed by any medical treatment, behold, the Priest of the Lord Liudger appeared in a vision to the same scholar, wearing sacerdotal vestments with a mitre on his head, saying: See that you do not presume to seek carnal medicine anywhere for what you suffer; because if you do this, you will receive no cure from that medicine. And at the same time he severely rebuked him for his levity and boyish fickleness, and departed. In the morning he narrated what he had seen. And when on the same day, after the evening praises had been completed, he entered the infirmary in which the holy man had appeared to him in a vision the previous night, in the sight of the Brothers who were present there, he immediately fell to the ground, and his leg was straightened without pain; and the sound of sinews in his knee was heard, by his help suddenly healed: as if dry twigs were being broken there: and he rose immediately healed, feeling nothing of his former weakness; but exulting together with the Brothers he gave praises to God: and from then on, according to the precept of the man of God, he strove to correct his life more carefully.

[13] A certain girl named Modsuit lost the light of her eyes; at his tomb, a blind girl receives her sight: and so remained without light for twelve months that she could not enjoy even the faintest vision. Her father and mother, hearing the fame of St. Liudger, how many things the Lord deigned to do through him for the consolation of the infirm, having completed the journey brought her to the above-mentioned church, in which, having received permission, together with their blind daughter they spent the night in prayer before the tomb of the distinguished Confessor. In the morning the girl said she could now see her own hands: and so, with the Lord granting, the light began gradually to increase, so that before she returned home she could see clearly: and this gift, which was entirely free from pretense, remained for her whole life. a certain girl freed from a mute demon: Another girl also, invaded by a mute demon, was brought to the aforesaid church: and as soon as she had entered it, immediately the unclean spirit departed from her: and she spoke, who had been mute; and asked her mother how she had come there; and said she was hungry. When her mother had related her miserable affliction to her in order, she prostrated herself before the tomb of the Athlete of God, giving thanks to the Lord Savior, who through His servant had deigned to free her from so cruel a contamination: and having received penance for her deeds, she went away well.

[14] It happened therefore that a certain youth named Helidwin fell into paralysis, and for many days, with the function of all his limbs destroyed, lay confined to bed; deprived of the use of his limbs, his left leg, contracted, adhered to his thigh, and his right arm similarly became rigid and curved: the other limbs, as we have said, remained useless to him; and he was accustomed to be carried outside with the emission of a pitiable sound, an indication of his pain. When he had suffered this for a long time, one day he spoke to his sister, who sympathized with his pain more than the others, saying: I have heard of St. Liudger, how through him the Lord has deigned to bestow health on the infirm, in the place where his holy limbs rest in the tomb. Have me also carried outside and placed facing the road that leads there: so that I may vow to serve him, having invoked St. Ludger, he is partly healed in a dream, if the Lord shall deign to grant me health through his merits. When this had been done, immediately on that very night, through the gift of Divine clemency, his pain ceased; and all the functions of his body were restored to him, except one leg, which remained contracted as it was. Having therefore completed his thanksgiving, he asked his lord to order him to be brought to the aforesaid tomb. But when his lord delayed, he whom necessity urged, with a staff guiding his weak side of the body, came to the aforementioned tomb. Having spent five nights there, the solemnity of the same St. Liudger arrived: and when in that portico which is before the door of the basilica, within which the tomb of the holy Priest was received, he had given his limbs to sleep that night, the same Confessor of the Lord appeared to him in a vision, accompanied by a great light and the attendance of Clerics, [finally at his tomb he is fully healed, with the Saint likewise appearing to him;] and touched his limbs and departed, leaving him in slumber. When he was awakened by the bells for the nocturnal vigils, he rose healed, and forgetful of his staff and former weakness, he entered the temple joyfully and well with the others. When his prayer was completed, coming to his senses, he reviewed all that had happened concerning him: and having completed the celebration of the Lord's work, he went out and fixed his staff at the entrance of the same basilica, from then on he serves him according to his vow: in the place where he had been healed, as a sign of the Lord's healing. Nor was he unmindful of his former promise; he redeemed himself with a price from his temporal lord and fulfilled his vow of service.

[15] A certain woman was also brought blind to the same church from Saxony: a blind woman there given light. and when the solemnities of the Mass were being celebrated before the tomb of the servant of God, at the hour of the Gospel reading she suddenly received light: and having completed her thanksgiving, she returned well to her home. A certain youth in Frisia, another freed from a mute demon: Osbraht by name, tormented by a mute demon, was led through individual churches by his father, so that he might be cured. But when he received health in none of them, at last his father, divinely inspired, having completed a long journey, brought him to the aforesaid church: and having received permission from the guardians, before the tomb of the Priest of Christ Liudger, persisting in prayer during the nighttime, he had with him the same son, lacking sense and speech: to whom through the mercy of God, with the demon immediately expelled there, full health of speech and sense was granted. And also a neighbor of the same Osbert, a paralytic healed. who was paralytic, was brought to the same church: and having immediately received full restoration of her body, she returned to her homeland on her own feet, giving thanks to the saving Lord, who through His servant had deigned to restore so quickly her body, destitute of the function of all its limbs.

b Otherwise Bertricus.

CHAPTER IV.

Other miracles of St. Ludger, especially in healing the blind and demoniacs.

[16] Therefore in the district of Borahtra, a certain colonist named Folcbald had a blind son named Gerbald: who, having been led through many sacred places and receiving no remedy, at last, with the pious Lord prompting him, the fame of St. Liudger came to mind; and immediately his parents, rejoicing with hope, A blind man, having made a vow to visit the tomb, is given sight: led him outside and placed him facing the road that leads to the church in which the same Priest of the Lord rests in body, and they vowed to bring him with offerings to the same sacred tomb. When this promise had been made, they entered the house; and behold, suddenly he wiped his right eye, and opening it he could immediately see; he wiped the other, and similarly, when it was opened, he received sight, and exclaiming with joy, he said he could clearly see. When this was recognized, his parents with their household were filled with immense joy and blessed God, who through His servant had deigned to bestow health so suddenly upon the boy. And fulfilling their promises, they brought him to the aforesaid church; and with a vow of thanksgiving they presented him, bearing no traces of injury in his eyes.

[17] A certain girl was also being brought, whom long illness and continuous pain had made paralytic; a paralytic healed who was also accustomed to constantly press her head with her arms, upon which the greatest pain had settled; so that from her brain a sound, like a whistling, could be heard. And when she was placed in the new crypt, not yet finished, at the foot of the sacred tomb of Liudger, to pray to God, by the wondrous grace of Almighty God she immediately rose, healed of all her former bodily weakness, and blessing God she went away well. It happened to a certain man from Saxony, from the place called Werina, that through a trial he became deaf, A deaf man receives his hearing: so that he could perceive absolutely no sound with his ears. When he had been completely deprived of the use of hearing for a long time, at last, led by the hope of recovery, he came to the tomb of the servant of God Liudger: and when the bells sounded for the nocturnal vigils, suddenly his ears were opened, and exulting he said he could clearly hear the sound of the bells and the monks singing. And so, having immediately received the restoration of hearing, he returned home magnifying God.

[18] At one time also, a column of light protected the church itself, within which the tomb of the same servant of God was received, a light seen above the church: by night occupying and protecting it; and extending to heaven it stood visible to those keeping watch outside. bells sound of their own accord: But also the sound of bells was frequently heard there, not touched by a human hand, but rather by the action of the secret knowledge of divinity. A certain blind man therefore, named Eilwold, from the place called Amaloh, was brought to the tomb of the servant of God Liudger: where, when he had prayed prostrate, a blind man given light: he immediately received full light from the Lord. Another blind man, named Ricbert, was brought to the same holy tomb. But he was quickly illuminated there, by the Lord's mercy; likewise another. and giving thanks to God, he returned healed to his own home.

[19] A monk of ours, named Adelward, is accustomed to affirm a thing that happened at the time when the guardianship of the same church of St. Liudger was entrusted to him. He narrates also that on a certain day toward evening, when he approached the same church to restore the light which always burns there, near the corner of the same church where his bed was placed inside, he beheld the ancient enemy standing; whose appearance was most black and most horrible. Seeing whom, the aforesaid monk placed upon himself the sign

of the holy Cross upon himself; and, as he asserts, looking fearlessly at the same demon, he stood for a long time. When the devil saw such confidence in the same Monk, he raised such a great noise that both the wall of the church and his bed, which had been placed inside, seemed to be shattered into tiny pieces. Whereupon the same Monk suddenly cried out, saying: St. Liudger, help me. And when he had named the name of the man of God in invocation, with the Lord assenting, with the name of St. Ludger invoked, the demon is repressed: the same devil was suddenly restrained and dragged away to the western part; and by his chattering and emitting pitiful cries he showed with what violence he was being dragged. The Monk found the light which he had left there a little before, and saw his bed and all that building standing sound; and he still heard the voice of the aforesaid demon chattering in the western part. A certain woman from the Hattuarii, having been deprived of the function of her limbs for a long time, the use of limbs restored to someone at the Saint's tomb: and emitting sighs of pitiful sounds, lay confined to her bed; at length she was brought with great labor to the aforesaid tomb of the man of God Liudger: where, when with God's favor she quickly received the former health of her limbs, rejoicing and exulting and praising God, she returned to her home on her own feet.

[20] Therefore, at the instigation of the evil one, it happened that a certain youth The iron bonds of a fratricide, named Adam, killed his brother Hauric in a quarrel; and for this reason, by the judgment of Bishop Iona, he was flogged and thrust into prison, in which he also lay for one year; then with iron strongly bound around his arms and the middle of his body, having been sentenced to a most severe fast, barefoot and without linen clothing, he was sent into exile. In the fourth year of his exile, before the tomb of St. Gertrude, the iron fell from his left arm: some released through St. Gertrude, then after the cycle of a year in Rome, in the very crypt of St. Peter, the iron with which he was girded also fell away. When he again sought Rome, it happened that he was pressed down there by a severe illness: and when in that sickness his life was despaired of, someone appeared to him in the likeness of a Priest in a vision, some through St. Peter, saying: Arise, go, and seek the tomb of St. Liudger, once Bishop of the Saxons and Frisians; and there, by the Lord's mercy, through his merits you will receive health. others, by the counsel of St. Ludger, When this vision was completed, he was immediately freed from the illness by which he was oppressed. Yet the iron still strongly gripped his right arm as before; and with the flesh and sinews consumed, the very bone was so tightly bound by the same iron that all the fingers of that right hand, except the thumb and forefinger, remained rigid and useless. For the aforesaid wretched youth was young, and therefore, to the increase of his suffering, his flesh and bones had grown during the time of his bonds. When in the morning he had related the dream, immediately many who had seen the same St. Liudger in the body and knew well his holy endeavors at his tomb: were found there in Rome. When they had informed the youth of the way to go and the place of the venerable tomb, having completed the long journey, he came to the aforesaid tomb of St. Liudger. And while he stood, on the Lord's night, near the same sacred tomb, at the time when the monks there were celebrating the morning praises to the Lord, the iron that had girded his right arm, suddenly springing apart, was cast far away by the Lord's power.

[21] In the Ripuarian territory, near the entrance to the forest of Hamarith, an estate named Budica is situated, in which a certain disabled woman lived, a rigid arm healed while traveling there. whose arm had been made inflexible by illness: and with her hand remaining curved, her nails were strongly pressed into her palm. When she had suffered this for a long time, the fame of the aforesaid man of God Liudger came to her mind. And when, led by hope of her health, she had hastened to his tomb, before she arrived there, on the very journey the Lord suddenly granted her full bodily health through the merits of the holy man. Yet having completed the journey, she arrived healed, exulting, and praising the Lord Savior, at the same tomb with offerings; and thus returned well to her home. A certain colonist of the venerable Count Cobbo in Saxony had a young son named Warmund, whom an evil spirit invaded and began to torment so vehemently that his life was brought to desperation. His mother a demoniac freed. diligently reported this to her mistress, the wife of Cobbo, through a messenger. She immediately sent word to her, saying: If your son still lives, have him quickly carried out and place him facing the road that leads to the church where St. Liudger is buried, and promise, with God's favor, that you will bring him to his sacred tomb: and I believe that through the merits of the same servant of God he will be healed by the Lord. When therefore the mother, on behalf of the same half-dead boy, had made vows according to the command of her mistress, immediately in that same place and at that same moment, with the demon expelled, he received full health. Then according to the vow of the promise, he was brought healed by his mother to the aforesaid tomb of the man of God Liudger, and returned healed, and by the Lord's bounty remained in the health he had received.

Beyond the Rhine were these Ripuarians (whose metropolis was otherwise Cologne on the left bank of the Rhine), as Cincinnius teaches: In the Ripuarian territories, he says, places of this former region. The rhythmic Poet:

In the Ripuarian lands, where the forest begins Of Hemertho, there is a place called Buedeke.

ANALECTA

On the miracles of St. Ludger.

Ludger, Bishop of Mimigardevoord in Westphalia, Apostle of the Saxons (St.)

BHL Number: 4939, 4943, 4944, 4948, 4949

BY BISHOP ALTFRID.

FROM THE FULDA MANUSCRIPT.

FROM THE ROTTENDORFF MANUSCRIPT.

FROM MANUSCRIPTS.

Section I. Those things by which the Anonymous Contemporary Frisian narrates the life and death of the Saint were honored, in the Acts published by Brower from the Fulda manuscript.

[1] God reveals the merits of Ludger in many ways by His own testimony; and of the glory and honor Illustrious for miracles which he enjoys with God, many proofs stand forth from salutary signs: for so many healths have the infirm often recovered at the place of his sacred body, and also the absent have so frequently experienced his aid in their necessities, that it is impossible to enumerate these, and they exceed the measure of writing. But of the many, a few, if anyone wishes to know them, he has collected in a small work which we have appended to this codex, in which we set forth some little memory of who and whence he was, and of his life and deeds. These things having been set forth in nearly the same manner as they were written by Altfrid, up to the zeal of the Saint lest he be prevented by Charlemagne from going to preach the faith to the Northmen, the Fulda manuscript gaped with a huge lacuna, which those who prepared the third edition of Surius, wishing to fill, took three chapters from the Life published in the earlier edition: of which the principal one contains the illumination of Bernlef; to which is aptly connected what is then found in the Fulda manuscript, and which the monks of Werden followed and expanded somewhat more: thus it reads.

[2] But Ludger, although he wished to conceal all such works, he illuminates a blind man nevertheless, with God revealing them, he did not entirely succeed. There is an estate in Saxony, in the district of Sudergo, called Alna: to this, while he was making his rounds of his parishes, on a certain day as he sat at table, a poor man was heard crying outside, anxiously begging that the Bishop would deign to look upon a blind man. The Deacon, whose duty it was, hurried, thinking he was one of the poor seeking alms, and taking bread and food, offered it to him. He refused to accept it, saying something else was more necessary for him. Drink was brought; he replied that he did not want this either, and had not come to seek alms; but that he might be admitted before the Bishop, so that he might help the blind man. But the Deacon, not understanding what he was asking, left him and went back into the house. But when the man, left outside, cried out loudly again for a long time, at last Ludger, looking around, said to the Deacon: Why do you wish to ignore for so long what you hear? He replied: I brought him food and drink, but he cares for none of these. Give him a coin, he said. When this had been done, and this also was spurned, the Bishop ordered him to be brought in. When he had been brought in, he said to him: What is it, brother? What is it you seek? He answered: Make me see, I beg you, through the love of God. May you see, said Ludger, through the love of God! And wonderfully, although he said this not commanding but only marveling at the request and responding with similar words, immediately the man saw: and being told to come to the table, he ate and drank more joyfully, and went on his way.

[3] Most truthful men among his disciples reported that at a certain time, while on his way to the Court, he raises one buried under stones: passing through the provincials called the Hessians, a dead man was revived through his prayers. Who indeed, on account of the theft of horses belonging to Widukind, Duke of the Saxons, had been condemned to this death: that tied to a stake in a field, he should be killed by sharp stakes and stones thrown at him. When this had been done, the lifeless body was left in the field. But Ludger, coming near the place and learning that he was a Christian, sent to Widukind and obtained permission to bury the body. Then he ordered the torn limbs of the whole body to be gathered in a cloak and brought into his tent, until a grave should be prepared for burying the body. When they came to the point of carrying him out of the tent to place him in the pit, with the Bishop standing by, he said: Carry him out of the grave, for there is breath in him. When he had been lifted up, he began to breathe. And carried back into the tent, drink was offered and he was revived, and the Bishop ordered his wounds to be bound, and in a short time he recovered. A stone cross still stands in that place, erected by the inhabitants as a monument of his miracle, and from the name of the same

man, who was called Buddo, that field is called Buddonfeld to this day.

[4] There is a town in Saxony known to many, called Meppea, to one who had been hanged in whose vicinity when the holy Bishop, traveling to Frisia, arrived, he saw not far from the road an assembly of the common people gathered on a Sunday. He turned aside there, wishing to learn what was the reason for such a gathering on such a day: and he saw on a hill which they had surrounded, a gallows being prepared for a certain criminal. Approaching nearer, he addressed them, gently requesting that the man be granted to him; or if it was necessary for him to be killed, that they should not do it on that day; rather they themselves should come to the church to hear Mass. And when he could obtain none of these things from the rustics, who moreover insulted the Cleric with abusive words (for that place did not pertain to his parish), he could barely obtain permission to speak briefly with the man about his penance. This was done: the Bishop departed, and the man was hanged on the gallows. But in the evening of that day, when the Bishop had traveled six miles from that place, staying in the estate called Asconthorp, behold the man whom they had hanged a little before he preserves his life came and fell at the feet of the Bishop, collapsed. While those marveling inquired how things had gone with him, he revealed the matter thus: While I, he said, after the Bishop's departure from there, was being pulled up onto the gallows, I saw two men of incredible beauty riding at the Bishop's side, conversing with him for some time. Then after a little while one of them, returning swiftly, placed something beneath me as I hung, I know not what, upon which standing firmly, I did not feel the torment, until those who had hanged me dispersed, and as the sun inclined toward setting, the same one took me down. Having set me down, he ordered me to follow your route swiftly and give thanks for my preserved life to the holy Bishop, which he had obtained from the Lord while he was being scorned by the foolish: and he added that he could in no way know how he had traversed such a great distance of road after the man of God in a moment. They report also many other wonderful things, venerable men among his disciples, done or said by Blessed Ludger, which to set down all might seem perhaps of excessive length.

[5] Furthermore, the monastery which, in honor of the holy Relics which he had received from the Pope, he buys a place shown to him for building a monastery: he had long ago decreed to build, where it could be built, having learned of the future desolation of the maritime regions, he diligently sought. Two places seemed suitable for building monasteries, one in Withmundi near the River Issel, the other, which is called Ad Cruces, along the River Arnapa. But he earnestly besought by devout fasts and prayers that the will of divine foreknowledge be shown to him concerning these. Whence when he came in winter to the place which we said he had chosen near the River Arnapa, he ordered a wooden cross to be erected in that place. And he himself, alone before the holy Cross in the deepest snow, enduring the harsh cold and the long night, kept prolonged vigils in prayer until dawn. Then by divine revelation he learned that the monastery could not be there, but that a place in a certain forest near the River Ruhr had been foreknown by God for founding a monastery. Therefore, when he had related to his traveling companions what he had learned from God, he hastened to the place promised by God, and having spoken with the owner of the place, he exchanged the place by giving other land. After this, when freed from various occupations he was able to find a time suited to this purpose, taking with him those whom he knew to be necessary for this work, he set out again for the same place.

[6] There was a thicket, enclosed on every side by the shade of trees and the density of forests: and the inconvenient forest that had to be cleared out there, having pitched their tents, they planned at first light to cut down the trees and clear the place for erecting buildings, if any means could be found. This, however, seemed to them utterly impossible to accomplish. Whence, striving to call the blessed man back entirely from his intention, they said it seemed absolutely incredible that that place could ever be made habitable: since through the density of the trees and the covering of branches, even the sky itself was hidden. But he, placing his hope in the Lord, said: What is impossible for men is possible for God. And so when night fell, having risen earlier for the nocturnal vigils, after the office was completed they went back to bed. And when he thought all were sleeping, he rose silently, went out of the tent, and withdrew a little for the sake of prayer. But because a certain Cleric of his company named Thiatbald was awake at that same hour, he immediately followed him going out. The man of God perceived this and paused for a moment as if to observe the hour. Then returning to the tent, he began to wait for him to fall asleep again. When he thought this had happened, he went out again. But the same Cleric again stealthily followed him. Thus his prayer was interrupted a second time also, and he ordered the Cleric to return to his bed and not rise before dawn. He also, by nocturnal prayer he obtains winds; to elude his curiosity, retired to bed. And when he had waited for some time and suspected no one was awake, he rose a third time, went out, and cast himself in prayer under a certain tree. But the aforesaid Cleric, not daring to follow him against the authority of his command, but intending to explore entirely what he wished to do, raised the tent flap beside his bed and saw him placed in prayer. For the night was very clear, bright with moon and stars. And when he had prayed for a very long time and had recognized through the spirit that he had been heard by God, he returned to the tent with all, as he thought, unaware. The serenity of the sky which then prevailed was immediately changed, by which all the trees except one are knocked down: the moon obscured, the stars covered, and with winds rising from every direction, a most severe storm followed. Ancient trees fell all around, and though with great fear for all, the very elements fought for the servant of God. For when they rose at dawn, they saw the forest torn up on every side, having given a sufficiently ample place for founding the monastery, and the trees lying everywhere, having provided a sufficient supply of wood for building. A few small shrubs and smaller trees were left, which could easily be pulled up or cut down by the workers. Whence St. Ludger, when now in the clear day he urged his men to attend to the remaining work, began gladly to ask them whether they still believed they would see the sky from that place.

[7] In the morning, of the trees which we said had fallen within the area of the monastery to be founded, one alone remained standing, under which the man of God had prayed that same night. Under this, a chair having been placed in the clear light, he was encouraging his men to work. he foretells the place of his burial: There a certain one of his Clerics, named Odilgrim, came to him from a journey on which he had been sent. Whom, among mutual conversations which they had, he himself asked what he thought of that place, whether he judged it suitable for a community of monks. But the other, seeing his countenance brighter than usual, said: In your face I see that this work was not begun without God's will: the place, long since chosen by God, will be most suitable for divine service. Delighted by his response, he said: Be grateful, for you have spoken according to my will and show your goodwill, which alone a man can do: but the effect rests in the power of God. This however I want you to know, which yet I forbid you to make public while I live: in this place I shall await the day of judgment, and stripped of my body, where I now sit, I shall have my monument. Thus the Cleric diligently observed the tree as long as it stood there. But when it was later cut down for use in the church that was being built on the western side of it, he secretly buried a stone in the same place as a marker, with no one else knowing: which was found and dug up there when the grave was later dug for the holy man.

[8] St. Ludger was most learned in the holy Scriptures, and so ardently desirous of teaching others that besides public preaching, he also personally delivered lectures to his disciples every morning, St. Ludger's modesty, himself doing nothing outside of what he found in the Scriptures ought to be done. Being careful not to make himself an empty name, he took care to do all things temperately. He did not love ostentatious meanness of dress. He detested feigned sanctity in words and bodily gestures. He went about clothed in the best and most fitting garments for his person: yet wearing a haircloth next to his skin continuously, with no one knowing except his most intimate companion. He did not refuse the eating of meat at certain times: yet no one among his disciples ever saw him satiated with food or drink. Invited by some to a banquet, he himself inviting both richer and poorer in turn, did not sit uselessly at the table; but during conversation or even jesting, his affability, he always sought appropriate words by which he turned all those conversations to the edification of the listeners. And when the table was removed and praises said, he barely paused for a moment, but going out of that house, he entered a more private room with his people to read or pray. To the poorest of all humble folk he was wonderfully affable, conforming and adapting himself to all according to the Apostle, so that he might benefit all. And while he honored all good people, against the proud rich he was most rigid with episcopal authority. When placed in difficulties or anxious in handling greater matters, he was accustomed to take this immediate beginning: he urges Priests to celebrate Masses; his liberality, he commissions prayers and fasts to religious men and women; he invites the needy and wretched to a love-feast; he begs the prayers of the poor: and thus in all things his steps were directed by the Lord.

[9] All the revenue that was collected on his own inheritance or in the bishopric, he strove to distribute immediately, caring for nothing at all beyond necessary use, and not for more stately buildings or ambitious furnishings. Therefore when he was accused by certain magnates of the King as a despoiler of the bishopric, one who knew not how to provide any suitable buildings nor even fitting ornaments of metalwork for the churches themselves, the most glorious Emperor invited him to a hearing. three times called by the Emperor, he first finishes his prayers, Whence when he arrived and had taken lodging near the palace, early in the morning the Emperor, sending a chamberlain, ordered him to come to his audience. It happened that the Bishop, while attending to his customary psalms and prayers as usual, told the chamberlain to go ahead, saying he would follow shortly after completing the divine office. While with a second and third messenger coming he was not moved from the work he had begun, his accusers, delighted at having found an opportunity, heaped up their accusations from this very act. But when, having completed his psalmody, he came before the Emperor, the Emperor said: Why did you receive our command so reluctantly, Bishop, that though summoned by so many messengers you disdained to come at once? Because, he said, I judged that God must be preferred to you, O King, and to all men: for you yourself commanded me this when you entrusted the episcopal care to me: therefore, although called by your messengers, I judged it unsuitable to interrupt the service of the Almighty: but immediately, with the divine

service completed, I come more readily to the King's command. and he satisfies him: The excellent Emperor, venerating this response of his, said: Be grateful, Bishop, because I now find you such as I formerly esteemed you. There were, however, some who malevolently interpreted the deeds of your goodness before me; but hereafter I shall hold them in less favor, and I promise that I will no longer accept anyone's words to your accusation.

[10] Furthermore, since mention has arisen of holy offices, they narrate during prayers he does not allow his people to do anything else: that when the man of God was attending to the work of the Lord, he remained with an ineffably devout attention and fixed mind. Once when he was on a journey, a bed was constructed for him near a fire: whence when at night, standing beside his bed, he was singing the morning praises with his Clerics, smoke evaporating from the coals under the thatching exhaled into his face. He, as if feeling nothing, stood unmoved in mind and body: but one of the Clerics, wishing to remove this discomfort, bending his knee uncovered the coals, and blowing revived the dying fires. In the morning, however, calling the Cleric, he strictly questioned him why he had been of such a mind as to leave the sacred hymns and rather bend down to build up the fire: and imposing a penance of some days upon him, he taught the Clerics that when attending to the divine work, all occurring thoughts must be removed, and as much as the fickleness of the human heart allows, nothing else should be thought about.

[11] while ill he celebrates and preaches: And when the hour of his departure, or rather the day of his reward, was drawing near, some time before his death he began to grow infirm: yet he did not depart from his accustomed psalmody, nor in nearly all this infirmity did he omit to offer sacrifice to God daily by himself. On the Lord's Day which preceded the night of his falling asleep, as if bidding farewell to his flock, in two churches not very far distant from each other, recalling what he was accustomed to teach, he publicly preached: early in the morning in the place called Coasfeld, with a Priest singing the Mass: and at the third hour in the place called Billurbeki, there himself celebrating the last solemnities of the Mass. After this, as the people withdrew, he addressed his disciples: Know, dearest ones, that on the coming night I shall depart from this world: he foretells his death, therefore carry my body to the place which I founded in Werthina, and bury it outside the church, on its eastern side. For he was greatly accustomed to forbid that a human body be buried in a church: and he added, saying: I know the people will oppose this with all their might: and that he should be buried at Werden. but arrange that, when brought to the church of Mimigernaford, it be kept unburied in the meantime, until word is sent to my brother Hildigrim, and he may act so that by the Emperor's command it is brought to the aforesaid place. Moreover, you will know that the Emperor will permit this by this sign: that after my death you will find blood to have flowed from my nostrils. It happened as he had said, and that night, with his disciples standing by, he died.

[12] Therefore the disciples, mindful of how he had commanded that his body be laid to rest in Werden, The body is kept for 32 days, began to persuade the people to consent to this. But since the people, out of their love for him, would by no means suffer him to be transferred to another parish, by mutual counsel between both parties it was agreed that he should be transferred to the church of Mimigarnaford and left unburied in the church of the holy Mother of God Mary until the arrival of Hildigrim, who had been the Bishop of the Church of Chalons. This was done; and it was kept in that church with great honor until Hildigrim, having received the Emperor's command that he should be buried in the place where he had desired while living, came to the place where his brother was kept unburied, about the thirty-second day after his death. found incorrupt and sweet-smelling. And a wonderful thing happened, that the body of the blessed man, after so great a passage of time, not only endured without any corruption, but also wonderfully filled all who were present with the fragrance of a pleasant odor. With this miracle also added, that according to the sign he had foretold, blood was found to have flowed from his nostrils. Carried therefore from the church, with crowds of people honorably accompanying it, it was brought to the place where it was to be buried, and according to the command of the living man, it was laid to rest outside the church.

Not that from which Roermond in Gelderland takes its name: but the one that, flowing through the County of the Mark, flows into the Rhine at Ruhrort. Teschenmaker describes Werden as situated on this river: The site of Werden. In the wilderness of Weveswald, between two mountains Wredenberg and Aldenberg... in a place lovely for the pleasantness of the Ruhr flowing past and other most limpid springs. The Werden Poet puts all things more fully before the eyes in these verses:

On the border or at the boundary of both, From this side of the Franks, from that of the Westphalians, A place, where coming the Ruhr and passing by, By a road not very long, is taken to the Rhine. This place the forests of mountains, springs of fountains, Delight with foliage, flood with streams. Which a small river, as if in the middle, waters, Called Werthina, noted from above. And in its circuit, in a certain embrace, Mountains behold it, living springs enter: As if sublimity acts, because profundity In the valley below stands very beautifully. To which the East also brings, with one stream introducing, Three eternal springs emerging from the South. And the names of these springs in Werthina Are nothing but one clear and pure stream.

Both ways the double talent worked, with which the monks of Werden write he was endowed, namely the gift of tongues and the interpretation of speech: and indeed they name the tongues, to say no more, as German and Latin, that is, barbarian and Roman. The rhythmic Poet more fully:

He had various kinds of tongues, Being Latin, English, Roman: And also German he was, or Frisian, Also knowing the tongues related to these.

Cincinnius, chapter 46, where he narrates that it was reported to Charlemagne what St. Ludger had decided about the place of his burial, adds these things: Then the same most religious King and Emperor, kindled by the merits of the most holy Confessor of Christ, not only gladly granted the desired command; but also honored him and this monastery, in which he was to be buried, with a magnificent offering and generous donation. For he gave to this monastery of Werden, in perpetual possession, for the venerable Relics of his body, his own property and goods situated in the district of Sele in the County of Flanders, between the rivers Dender and Scheldt, with their complete integrity. Sele, a district of Flanders, But the district of Sele or Zeele does not lie between the Scheldt and the Dender, which from the right side joins the Scheldt at the town of Dendermonde, which gives it its name: between the Durme and the Scheldt. but on the left side of the Scheldt, about one league distant from it, and about one from the river called the Durme, which flows into the Scheldt between Dendermonde and Temse. Concerning this the rhythmic Poet writes thus at the end of Litany 2:

The excellent fame, now in the royal house, With God being merciful, was about Ludger. Whence through his own estate Charles, honoring and giving to Werden, Which is called Sele and is surrounded by two Rivers, the Durme and Scheldt, and by forest; Its tithes moreover eternally The pious Prince gave, as he was accustomed to give, etc.

q The same, chapter 46, writes that the church of the Mother of God was called Trans-aquas: but in one Rottendorff manuscript these things were inscribed in the margin by a more recent hand: The church of the Blessed Virgin, in which St. Ludger was deposited, was that which is now called the chapel of St. Ludger, certainly formerly somewhat larger. To this was later added that larger basilica of the Blessed Virgin, which was founded and consecrated together with the monastery in the year 1041.

Section II. Miracles performed after the burial of St. Ludger, and arranged by the same Anonymous Frisian in book 2.

[13] Since in the preceding booklet we have briefly run through the life and miracles of the holy and most blessed Confessor of Christ, let us now briefly touch upon those things Prologue to what follows, which after his holy death the divine grace has deigned to work through him. For his most sacred merits do not cease to intercede for all flowing in from every side to him, according to the faith of each:

for some indeed remaining far away, for some dwelling at his venerable memorial, for some also coming to his tomb, or having returned home from there. Whence, cursorily as we have said, some of these things which either we ourselves have perceived with our own eyes, or have learned through the narration of the faithful, let us briefly summarize as much as we can. And there follow the miracles related by Altfrid from number 9 to number 15, then certain others perhaps missing from the Fulda manuscript, in the last of which mention is made of a feast instituted among the Saxons in honor of St. Ludger: for thus the Anonymous author continues.

[14] On the anniversary day of St. Ludger, the brewing of beer does not succeed, But since we have now arrived at this point, and have made mention of his annual feast, let us briefly unfold what was divinely shown concerning its observance. Dindo, of whom we spoke above, had a great love for St. Ludger, a wonderful reverence toward our place: whence each year he was accustomed to come to our monastery and to frequent the memorial of the blessed man, and to stay for some days with our monks. But lest his frequent visits burden the Brothers, he was accustomed to send ahead his men with provisions, to prepare what was necessary for his own and their needs. When on a certain occasion he had done this according to his custom, it happened that the natal day of the holy Confessor came upon them: and because this was in the first years after his death, his most sacred solemnity was not yet observed as a holy day. Therefore, when on that same day those whom we said had been sent ahead for this purpose were busy preparing beer, the wood that had been put into the fire was consumed in a moment like straw. More was brought after more, but when put into the fire, it could not last for any time. Already they were near the point where, seeing that they labored without effect, they would be forced to succumb to the labor and interrupt the work: yet they persisted until the beer, once cooked, was to be transferred to other vessels. And when it came to the point where water had to be sprinkled over it in a vessel prepared for this purpose, at first nothing at all could flow down; then, when water was poured over it no longer by hand as usual but with buckets, it began to drip a little in rare drops; and what was thus collected, being bitter in taste and utterly useless, was thrown out. Thus by clear evidence it became manifest that this day was henceforth to be kept as a holy day by our people.

[15] Another miracle was likewise divinely performed concerning the same matter. plowing is impeded by broken plowshares Since, with the annual return, the celebration of his natal day again came, and without the Bishop's command, to whose diocese our place pertained, a holy day could not be proclaimed; it seemed good to our Brothers that it should be observed with our people, leaving others to their own judgment whether they wished to observe it or not. Therefore, while many of the neighbors, following the example of our monks, thought the day should be kept, to some it seemed unworthy to interrupt their work: and because it was springtime and plowing was at hand, they yoked their oxen and went out to plow. And when they were now at work, the iron with which they were to plow was broken for each of them. When each had reported this to the others, as if it had happened only to himself, it became clear from the common damage of all that this had happened not by chance but by divine will, on account of the violation of the holy day. Yet there was a certain Benno among us who with obstinate mind still thought the work should be continued. and oxen throw off the yoke. When, with the plow repaired as best he could, he drove the oxen with frequent goads to plow, they, maddened with frenzy, breaking their straps and throwing off the yokes together with the plow, sought the forests, and could not be caught at all until he himself, coming with the rest to the memorial of St. Ludger, had confessed the fault of his recklessness and contempt before the Brothers, and had humbly obtained their prayers on his behalf.

[16] A certain Aldric from the estate called Sosar had a wife named Heriswinda; she, having lost her mind, remained for seven continuous years without her senses. But as the fame of the miracles which were done through St. Ludger grew daily, A woman cured of madness at the tomb she was brought to his memorial by her husband. When, having received permission from the Brothers, she was placed in the crypt where his holy body rests, and her family had spent the night in watchful prayer for her, she saw him standing beside her in her sleep, with a fiery appearance of sorts and incredible brightness. Hearing from him that she would be healed there by divine power, she awoke and awakened, and by the sudden salvation of her liberation she proved that she had seen not a dream but a vision: and so, having rendered thanksgiving, she returned home to the joy of her family. A certain neighbor of hers was called Athaluui; she, invaded by a most fierce demon, was driven by such madness that unless she were kept in chains, she would rage against anyone she met. likewise a demoniac, When her parents saw the aforesaid woman, who had been for so long a time bereft of mind, in perfect health, they presumed with believing heart that this woman too could be healed through the merits of the holy Confessor if they brought her to his tomb. Therefore without delay, because she could not be brought otherwise on account of her excessive frenzy, they put her in chains and thus brought her to the aforesaid church. Where, when they had prayed devoutly for her, with all demonic delusion put to flight and her senses restored, she was restored to perfect health. Another girl also, whom long illness and excessive pain had made paralytic: and a paralytic, by which affliction, although she had immoderate pain throughout her whole body, she suffered the greatest discomfort in her head. For she endured such headache that from her brain a sound, like a whistling, could be heard. Whence she was also accustomed to constantly press her head with her hand and arms. She was brought to our monastery, and in the new crypt, which was being made at the feet of the sacred tomb, she was placed to pray to God. But by the wondrous grace of Almighty God, with all her former weakness and pain removed, she immediately rose healed, and blessing God for her restored health, she departed well.

[17] A certain Alfric, born in an honorable position among his people, had a daughter named Amelberg. She, falling into blindness, remained for nearly three years without light: then a girl blind for three years, afterwards, brought to the memorial of the holy Priest, by the power of God and the intercession of His Saint, she there resumed the light of her eyes that had been sent anew. Not long after, she incurred weakness of the right hand and left foot: but, recalling that by the grace of God together with the merits of St. Ludger she had formerly recovered her sight, and trusting that through his intercession she would also then recover her health, she fled to the known resources and asked to be brought again to his threshold. When this had happily succeeded according to her wish, with the function of her limbs restored, she was freed from the ailment by which she had been held for a full year. But she, having received the grace of health, who is compelled by a new headache to fulfill her vow. vowed that she would henceforth serve God and there take the sacred veil. But while she delayed for some time, putting this off, she fell into a headache: in which, when she had suffered for nine months and it now seemed intolerable to her, she was reminded by a certain maidservant who attended her of her vow about taking the veil. Whence, again brought there, again healed there, she took care to fulfill her vow by receiving the veil. Thus healed in a triple manner through the power of God and the help of His Saint, she now leads a religious life in the monastery of nuns which is called Asnidi.

Brower has Afenidi; Cincinnius, in the monastery of Essen. Not far from Werden is the town commonly called Essen, in which there is a community of noble Virgins. The rhythmic Poet concludes his narrative thus:

She increased at Essen most religiously The number of the holy handmaids of Christ.

Section III. Miracles performed in the ninth century, appended to the earlier ones in the Fulda manuscript.

[18] But let us leave these things, which are somewhat removed from the present time, Miracles, interrupted for a time to the faith of those who testified they had seen them. Let us rather turn our pen to unfolding those which are not to be sought from afar, but are proved to have occurred in recent times, that is, from the year of the Lord's Incarnation 864. For after we had fallen to less worthy Provosts, we ourselves began to be more negligent under the very title of our profession, and the signs which had been performed among us until then also ceased. But when, by divine clemency and by the indulgence of royal piety, those having been removed, we have attempted, with Ludger's help, to purge somewhat the dregs of the former age; they began again to shine: for the indication of divine propitiation, for the glory of Imperial clemency, for the arousing of our tepidity, the signs which had been interrupted have begun to occur again. These we commend to our hearers with all the more certainty, because we learned them not by the report of others, as we did most of those mentioned above, but we ourselves saw them with our own eyes, sometimes fewer of us, sometimes all of us together.

[19] Let us relate the thing we intend to narrate on the testimony of him who saw it, namely of our Priest Thiadbard; the tomb honored with a wondrous fragrance and heavenly light; whose maturity of character, or dignity of Order, does not allow either him to narrate falsehoods or us to doubt what he narrates. On a certain night, when the same Priest of ours had entered the crypt after the vigils for the sake of prayer, first he began to smell a most sweet fragrance as if from lily flowers; then, as the same fragrance grew and he himself began to be more and more filled with the sweetness of the scent, he began, astonished, to consider within himself what it could be. Therefore, wishing to thoroughly investigate the truth of the matter, he proceeded and entered the crypt. Having done so, he saw in the middle of the crypt, at the height of the altar, as it were a fiery globe like burning coals. An immense horror, an immense fear immediately seized him, and tossing his mind this way and that, he remained utterly uncertain what he should do. He wished to learn the end of the displayed miracle, but dreaded to remain there longer. He wished to leave, but fear impeded his step. He stood therefore in amazement, and in this agitation of mind he was utterly ignorant of what to do. Meanwhile the globe of fire which he had seen began gradually to ascend and by its diffusion gradually diminish, until reaching the summit of the crypt it seemed to vanish entirely. After which, trembling as he went out, he presented to us a miracle of old, as with the example of St. Paul. For with his eyes open, he could barely see anything for the space of one hour, giving a manifest sign that he had beheld a divine light, the reflection of which human eyes could not bear.

[20] extinguished lamps Another miracle, no less remarkable, in a not very dissimilar matter, was also shown in those same days, the faith and truth of which we commend to the reader partly from the testimony

of our Priest Ludbern, partly from the general attestation of our congregation. For when the care of our church had been entrusted to the same Brother of ours, after the completed course of the divine office, he went to extinguish the lamps as was customary. Having done this, he saw one of them after a little while relit and burning with the clearest light. Suspecting that he had extinguished it carelessly, he took care to extinguish it again with the snuffer. But when after this, seeing it restored a second time also to its former light, although he was well aware that he had completely extinguished it before, he nevertheless tried to prove what the matter was. Finally he approached a third time also, and having extinguished the candle he removed the ember from the wick so that absolutely no light remained in it. He had scarcely moved away divinely relit: when he again observed the same lamp gleaming with a brighter light. Then understanding this was done by divine will, he allowed it to burn until the next service: and thus, with lamps lit around it, it provided us a most delightful spectacle. For surpassing all with a singular quality of brightness, it clearly showed that the light of its splendor had come from heaven. Thus from those things which we saw, we also recognized beyond doubt to be true those things which we did not see, but heard from our aforesaid Brother. From that time, although unworthy and sinners, we have conceived a greater hope in the merits of St. Ludger, a greater confidence in the Lord's goodness, since, though undeserving, we have presumed to see the presence of His mercy, shown to us through a heavenly light.

[21] A certain young girl, from the estate called Ballova, was brought to us by her parents. She, falling into the disease of smallpox, a blind girl given light: first lost the sight of one eye, with pustules covering the pupil; then, after the cycle of a year had passed, she lost the other eye also from the same disease. Therefore, brought to our monastery as we have said, she spent the Lord's night, which was next, in vigil with her family, and humbly besought that the divine mercy through the merits of His Confessor would come to her aid. And when the time had come for the bells to be rung for the nocturnal offices, she herself was among the first who, watching outside the door, entered the church. And now when the nocturnal offices were finished, and the Gospel, according to the monastic custom, was being read before the morning Lauds, she herself began gradually to resume her sight. And first indeed she joyfully exclaimed that she could see the candles burning: afterwards, with the dawn already reddening and light gradually streaming in through the windows, she began to point with her finger at the images made in them. And so, presented to the people on that same day after the completion of the Mass, she had her parents present as witnesses of her blindness or illumination, together with many others. What joy then belonged to all, what tears were shed amid that joy! The girl rejoiced that she was healed; the parents rejoiced that they had received back illuminated the one whom they had brought blind. All the people rejoiced with us that the signs, for some time interrupted by our sins, again deserved to be renewed. Wherefore, as was right, all together praising God who is wonderful in His Saints, we dismissed the girl from us, healed and rejoicing with her family.

[22] A certain colonist of our Church, named Gerard, had a daughter called Thiadwif, who, weighed down by prolonged illness, a paralytic likewise cured, fell into paralysis. For six continuous years, deprived of the function of her limbs, she tormented her father's mind with her own sufferings. Already all flesh in her body was consumed by the length of the illness; already her life was despaired of by the violence of the disease. One sole hope of health remained: if God should deign to come to her aid through the merits of the holy Confessor, under whose patronage he himself lived with his little daughter. Finally on a certain day, full of hope and with believing heart, he took his daughter, placed her with the cradle in which she lay in the church, and poured out prayer to God for her salvation. He did this with many tears and immense devotion of heart: nor could the prayer be fruitless which the faith of a father commended with the intercession of St. Ludger: for indeed, with the illness removed, he raised up healed the daughter whom he had brought disabled in all her limbs.

[23] A certain woman from the estate called Flethric, when pregnant and near to giving birth, a mother and daughter both contracted; fell into an illness; by whose affliction, while she suffered most grievously, she became bent. And what was more pitiable, the daughter also whom she bore during that same illness began to languish with a similar ailment. And it was a truly pitiable spectacle, when the nursing mother was carried by others' hands for three continuous years. But a greater necessity requires an even greater divine compassion. For the mother and daughter, placed together in a single cart, were at last brought in the fourth year of their illness to our church, and permitted to spend the night in the crypt. Wonderful is the power of God! Great is the merit of St. Ludger! When brought disabled at evening, in the morning they rose well, and leaving the cart, they returned to their home on their own feet.

[24] A certain woman noble by worldly standards, from the estate called Baegge, was named Bugge. She, falling into paralysis, and a woman paralyzed for twelve years for twelve full years lay deprived of the function of nearly all her limbs. For she could neither move her head nor her foot by herself, nor raise her hands to her mouth without the help of others. And when, for the sake of her recovery, as is customary for noble persons, many things were done or suggested to her by many, she could receive no relief. And now there was no hope for her in carnal medicine, but a single refuge in God's mercy was left to her. Meanwhile the report went out that through the Saints, whose most sacred relics the venerable Abbot Adalgarius had brought from Gaul, many miracles were being worked. When these relics arrived, the aforesaid woman was brought to meet them, and received health through their merits in part, and in part conceived greater hope of the complete restoration of her body. For Almighty God, who for the faith, merits, and benefit of each person grants to each the gifts of His graces when, how much, and through whom He wills, having removed the weakness of the head and right hand in part, deferred the restoration of the remaining limbs, but did not deny it. For indeed, after many days, being afterwards brought to our monastery and permitted to remain in the crypt for two nights, she received the most complete health of her whole body.

[25] From the village of Bramseli likewise, a certain man named Radbrand, and a youth near death from smallpox: was sick unto death with the disease they call smallpox. In the affliction of this disease he labored painfully for nine weeks without any hope of recovery. His whole body was full of ulcers, his whole body bristled with swelling blisters. Parents and relatives and all neighbors were present, and having, as we said, no hope of life, they began to deliberate only about his funeral rites. Among these, his wife began to urge those present that, though at death's door, he should be carried outside and placed facing the road of the place where St. Ludger rests, with his feet turned that way, and a vow made that if life were given to him, he would come there with offerings. She had not yet completed the vows when he suddenly recovered, to the great amazement of all: and a wonderful change of the right hand of the Most High was made, so that he himself, in whom shortly before, because of the excessive swelling and density of pustules, the image of a living man was not recognized, was in a moment reformed again to his former state. Thus restored to health, he hastened to fulfill his vow with all speed, and came to our monastery to give thanks to Christ his Savior and at the same time to the holy Confessor Ludger, and proved that these things had been done concerning him with witnesses of his salvation.

[26] The daughter of a certain Thiaddagus, afflicted with a grave disease, a most troublesome swelling of the knee also cured, was accustomed to be carried outside with very great pain whenever it was necessary. For her knee was so swollen that it both stirred immoderate pain in her and took away her ability to walk. And now three years had passed in which, persisting in this ailment, she received no cure at all applied by human hands. Whence her father, though groaning, yet full of faith, placing all his hope in the Lord and in the merits of St. Ludger, brought her to his tomb. Where, when he had devoutly besought the Lord's mercy for her and the Confessor's help, he obtained relief from the pain, but did not yet receive the ability to walk. Therefore, returning home, she began from day to day to improve and gradually to advance in the use of walking: yet she was not yet able to do without the support of staffs; and first indeed she supported her weak step with two staffs, then with one, until coming again to the aforesaid place, she merited the full function of her feet and returned home without the support of staffs.

[27] A certain Wulfbert of the estate of Furelmi had a son named Amulger; and a contraction of hands and feet, who, in the space of five months after his birth, weighed down by a most grievous illness considering the measure of so small an age, presented himself pitiable to all. For not only was he lamentable from the violence of his sickness, but also with his fingers intertwined in his palm and his feet curved, he was miserably contracted; but what seemed most wretched, he also lacked the sight of his eyes. Yet in so small a body, this punishment tormented not so much the infant who suffered as his father's heart. Therefore, knowing that the remedy would come to him from the One by whose judgment he had been made thus, the father intended to implore divine help through the merits of St. Ludger. Finally, with the faith and devotion befitting a father's affections, he vowed to bring him to his memorial. When this was done, the infant gradually began to improve and to be restored to his former health, with the pain removed. Whence the father, now conceiving an undoubted hope of his complete salvation, took care to fulfill the promise of his vow with all speed. And so, taking the infant with him, he set out for the church of Werden. Where, when he arrived, he gave thanks for the benefit already bestowed upon him; he humbly prayed for what was still to be bestowed. Nor was he frustrated in the hope which he had conceived from the divine goodness and the merits of St. Ludger. For, having been permitted to spend the night in the crypt with the little boy, he brought back well the one whom he had brought contracted.

[28] The holy and truly blessed Confessor of Christ, Ludger, drawing from that inexhaustible fount of true salvation, epilogue. through the healing of bodies invites us to seek the salvation of souls, so that, aided by his patronage on both sides and saved on both sides, we may sometime deserve to arrive at the rewards of eternal blessedness, with our Lord Jesus Christ granting, to whom with the Father and the Holy Spirit there is coequal glory, consubstantial essence, power and honor, praise and jubilation, now and perpetually through the infinite eternities of ages. Amen.

Let other things be told, similar to these deeds, In the years now described, about the deeds themselves, In the eight hundredth and sixtieth

And the fourth year of the Incarnate Word, What we endeavor to say is clearly proved Done, to the faith of the things aforesaid. At that very time, when Bertolf improperly Had dominated the place, he was driven out. And the grace of God, and royal piety, With the wicked one removed, gave back to the place The monastic life, which through negligence Had languished under bad Provosts.

Where this estate was, the rhythmic Poet himself seems to have been ignorant: for he writes thus:

Farelmi is a village, wherever it may be, He who lived there was named Wlfbrecht.

Section IV. Poem of the monk Uffing on St. Ludger, from the manuscript of Bernard Rottendorff.

[29] If individual cities throughout the world take pride in their own Saints, destined to have them as patrons, why should Werden not adopt a similar lot in the order? The humble plain, the flowering valley of Ludger, which savors the antidote that cleanses the cavern of the heart, St. Ludger is Werden's Patron, judged this narrow hall a fitting resting place for itself. The faint little spark of our thin talent desires to write something pleasing for him, if only the rusticity of our tongue were not lacking in expression: although it cannot utter worthy praises. He who now holds the heavenly heights who previously rendered it horrible and inhabited by beasts, was the first to begin cultivating this place, uncultivated, horrible, lacking in crops of grain, fit only for bristly boars and lynxes, which the wilderness produces in abundance together with various monsters; having thoroughly expelled the thorns and purified the filth, relying on the help of the Lord, he here builds the shelters of Christ.

[30] This proceeded of old from the noble lyre of the poet: fitted it for human habitation: In places where fierce dragons had been accustomed to lie in their dens, there grows afterwards the green shoot of the reed of the rush, and a holy way is now trodden with favorable foot on level ground. But this account has the power to be turned to other matters. The blinded minds signify the sinful dwellings, the dire viper, twining its labyrinth around them, Isa. 35:7 breathes noxious poisons into the fibers it possesses. And that they may savor God, cleaving the evil-counseling torpor from their heart, but rather the errors and vices of the Gentiles, they grow green with the vigorous fruit of virtues. O how the hearts of the Saxons were smeared with deadly birdlime! by which the fierce serpent joined the great-spirited tyrants of Frisia to the origins of wickedness. The All-Sower further willed that the unruly neck of the bold senate be punished by this fury, widely rooted out by him, and He sends to the senseless and those devoid of true reason Ludger, marked with supreme praise above the heavens, striking the crooked serpents with thunderbolt warfare: who soon waters the dry mouths with true teaching, by sacred doctrine, of the spring leaping into eternal life. Now also the efficacy of signs helps, by whose weight and miracles he pierced the summits of the Gorgon monster. And thus from stony seeds the iron furrows turn to gold: all places sensed the Cross's holy power to be present, and piety inserted into souls: and washed in the sacred baths they sound the alleluia in type. To Ludger the festival organs give melodious odes in honor of their own Father.

[31] Now the verdant shores of the fishy Ruhr, the unshaved mountains, and the crags that love the heights, whom therefore the people of Werden venerate, themselves hurl praises to the stars with joy. What first, or what last, does your Werden, O Ludger, binding its temples with laurel wreaths, sweetly sing to you? Even if there were an iron voice, scarcely anything worthy could be echoed of your deeds. O kindly Father, the sum of our native ornament, now, even now, guard your snowy folds on every side, lest the wolf, fierce of mouth, hiding under a sheep's fleece, with serpent's jaws should gain any from the lambs. Cause those whom you have plunged in the stream of the Lethean river to seize renewed pastures in olive-bearing meadows. And among these, deign to remember and have mercy on the kid, and Uffing himself invokes him. Uffing, walled in by the immense mass of sin. Grant, I pray, that I may bear the fire-consuming flames more lightly, otherwise to be punished with bitter penalties. May He who opens the stars to the just will to take this away, sustaining all orbs with perpetual orbits, and ruling the Supreme Kingdom among the Saints without end.

Section V. Three miracles of St. Ludger, by an Anonymous author, from an old manuscript of Bernard Rottendorff.

[32] Since there is no time and no moment that passes empty of the benefits of divine grace, the following discourse will declare what clearly appeared to many in modern times. In the district of Egmund, a certain man born of free parents, pressed down by the burden of excessive illness, lay thus: that is, completely deprived of the hope of his eyes by swelling blisters, bearing hollowed-out sockets in both of his eyes, A blind man warned in a dream, he led a likeness of dark night under a black covering for nine years. To him on the most sacred night of the Lord's Nativity, when he laid his weary limbs to rest, a certain Cleric of wondrous brightness, as it seemed to him, more beautiful than mortals, stood beside him; and extending a golden staff in his hand, gently addressed him, asking why he lay thus. And he replied: Because my eyes, already buried in perpetual darkness, refuse the straight path of going anywhere; I am utterly unable to depart from here. To whom the other said: There is a place called Wirdinna; hasten to bend your step quickly there: because there, with God's help, you will know that you are to recover your former health. And when at dawn he disclosed to his brother the nocturnal vision and what had been commanded to him, the brother tried to dissuade him from this course, saying: If he would stay with him, he would gladly provide whatever was necessary for him. He said he could by no means obey his words: but bound by a greater vow, he professed that he would without doubt visit the designated place. What was commanded was done: he goes to the tomb of St. Ludger, and at last, with God guiding, he reached the long-desired place: and there, while prostrate before the tomb of St. Liudger at the right horn of the altar, the wretched man redoubled his suppliant prayers, immediately the clemency of the Supreme Judge, always accessible to all, with the same Saint interceding, was bent to pardon: for the obstacle of the eyes being torn outward, and there, with blood bursting from his eyes, he is illuminated: with the sinews ruptured, a rivulet of blood flooded forth, which, continuously streaming over his face, flowed down onto the pavement: and thus, with health following, having been made whole in his restoration, the suppliant returned with tears wiped away.

[33] The congratulation for whose miracle had not yet been celebrated when another man, originating from Gent, guiding his wavering step through uncertain paths for six years with a staff going before him, deprived of the light of his eyes, was brought to the monastery of the same man of God: who, when he was ardently engaged in prayer in the crypt, to show the merit of the venerable Bishop, the grace of God, to whom no one has piled up pure prayers in vain, likewise another there in the same manner: was present more swiftly, and in a similar manner as the former, with the orbs of his eyes ruptured, blood irrigated his face: and now the unaccustomed day, displayed with the bright splendor of light, had completely driven from him the darkening night that rivaled it.

[34] No one is worthy to adequately praise the Maker of the whole world, the All-thunderer, for the benefits bestowed upon the human race: but insofar as the eloquence of the Holy Spirit has illuminated our littleness, we shall spread abroad His unspeakable praises. In the city of Astrude, a certain little boy, brought up in a very poor family, when amid the very playthings of infancy he placed his weary limbs to rest beneath a certain tree, spread out with the density of its branches, at last waking up, having lost his power of speech and nearly his capacity for sense also, he departed mute with sadness and sorrow, and thenceforward for the course of ten years he remained in the same misery. Hence after about two cycles of five years had passed, a mute man warned in a dream, in the silence of a certain late night, he heard a certain most famous matron standing beside him saying: if he wanted to recover his health, he should hasten as quickly as possible to the spring of St. Liudger, to implore the holy and merciful One as the intercessor of his restoration. When therefore he had neglected such a command, a second and third time he beheld a certain figure of the monastic norm, he goes to the spring of St. Ludger, with reddish hair, clothed in a black garment, who brought the message: if he wished to become well, he should go with a suppliant vow to the oratory where the memory of St. Clement is venerated, and there he should know he would be healed. Having recognized this triple revelation, he set out on his way, and without delay, with the offerings he had, and there, praying in the oratory of St. Clement, he is healed. he entered the divinely shown small monastery: where, with prayers sent to God with as much effort as he could, he endured a great discomfort of the throat with trembling and fear, and thus, having obtained his health and his former affliction put behind him, he returned joyfully to his home.

Section VI. Miracles of St. Ludger by a Werden monk in a rhythmic poem, called a Litany, from a copy of Bernard Rottendorff.

[35] When near the Arnapha, at the manor called Welde, The glorious Patron of Werden was; Where a divine revelation Was being made about Werden, there he was staying. The farmer of the manor soon with a complaint Stood before the Priest in this voice: Geese harmful to the fields, O Lord, geese every day Greatly harm our well-tilled field: Whatever I sow they devour immediately, Even devouring the growing plants. To us most unfortunate, from these most harmful creatures This alone is a great loss. as St. Ludger had jokingly suggested, Why, the servant of the Lord said to the man immediately, Did you not round them up, did you not enclose them, Until they would promise never again to touch Anything of ours with their harmful beaks? Since he said this not seriously but in jest, the simple rustic orders them to come to him: And the man knew only what he heard, He ran immediately, and finding the birds, Said: Go, go, come to the Bishop. The birds, as the Most High Lord compelled them, At the man's command went at once. The man followed until the flock of geese was gathered And now enclosed within the courtyard. Therefore the Priest was there and saw, And immediately blessed these captives: who, dismissed as he had commanded, And he made peace with them and commanded That they be kept unharmed by themselves: And that they should depart tomorrow and never again harm The field for which they had been captured and compelled. no longer do harm. And so it was done, and the deed was proved, While the geese still observe the just commands. For to this day they do not dare to touch This field, but seeing it they flee in fear.

[36] At the same time and place, which we take care Also to write, we knew of a deed done. A water-demon, the man we mentioned, The same Saint orders a demon troublesome to a plowman in the form of an ox, Often deceiving and striving to harm him, Wherever he was, the evil one was often there, Turning himself into an ox, and perverting the oxen. For with amazing leaps and dreadful charges All day long he moved the oxen from the straight path. And while he made all furrows useless, And whatever he plowed was of no profit; He returns home and again complains at the Saint's command, To his dear lord, the rustic, to Ludger. And while he complained not about a demon but about an ox, Yet the Bishop knew what sort of beast it was: If, he said, it appears again, immediately yoke it To the plow; let it pull, however unwillingly. Hearing this and following what he heard, On the very next day he began to go there; Arranging how to fasten it to the plow Alone, so that it would pull alone. And behold the evil one was there as it was accustomed: yokes it to the plow: But soon it is tied to the yoke, to plow. But it, pulling powerfully and going swiftly, Had dragged the man himself who was fastened to it. It went willingly toward the Arnapha: Turned away from the river, it had to be goaded. For (as later became clear, though still hidden) It loved the lake more than the yoke it bore. But the man, not knowing it was the devil, Ordered the ox to go, to which he often said: Brother, not today, as yesterday and the day before, Will you surely play with me: but I will plow with you. which in a wondrous manner, But it had yielded and pulled the plow, Enough that it was clear that the power Of the Most High, through the merits of His holy servant Ludger, restrained it through an Angel of God. Wonderful what we say, reported by many: The work of thirty days was then completed, completes 30 days' work in one, (Wonderful to say!) with the plow and the man, More than ever before or lasting after. And when the hour had arrived at which The plow should be released, the bonds undone, Released, it departed and leaped Into the Arnapha, and left there a worthy sign: and when released plunges into the river, For to this day the inhabitants there report That the same demon fell into an abyss, Which can be seen in a certain whirlpool, Some depth that has no bottom. leaving an abyss there.

[37] Still many inhabitants of Westphalia tell That the same one is reported to have done there. There is in Westphalia an estate called Billerbeke, And in that estate was the Bishop. A certain rustic there said something Displeasing entirely to the reverend man. Hail, snow, rains were at that time; St. Ludger orders one cursing the rainy weather to be detained, And with these words the fool cursed: You, devil, have made the weather at this time; Let this storm be cursed with you. Ludger is said to have heard these things, And immediately judged that this man should be kept, and orders him to be held in custody, Until he should repent, or being taught understand That no one ought to speak thus about such a thing. He is therefore compelled to enter a locked room, The key of this place being given to the Priest, Who then had to, as was necessary, Leave this estate on that very day. And he left immediately and went to Halatra, And crossing the River Lippia over the bridge, The key which he had carried he threw into the river, then the key of the custody having been lost and recovered, Whether willingly or unwillingly, by an accident. And thus completing his journey and returning By the same road to the aforesaid estate, He immediately heard what the cook reported, That he had found the key in a certain fish; Which, as he had immediately ordered, the cook immediately handed over: And when he recognized that it was the same, He immediately understood that God had regarded he releases him, having warned him not to speak thus hereafter. The interceding penitent man. And immediately he opened the cell, and warned him Never to speak thus again about such a matter: But to bless God in every weather, At whose command all things are made.

[38] I also report a matter, with the Lord Himself as witness, Which I saw with my own eyes, then as a youth. When frequent rain was making floods To restrain the outpouring of rains, In the autumn time throughout all our land; The crops which had grown could not, Although the harvest was done, benefit the people: Rather they had lain outside and gotten wet, Without a drying wind and sun. Everyone who had gathered the harvest grieved Over the produce so labored for and thus ruined. For these and other troubles at Werden, it was decreed that the body of St. Ludger be brought forth, It was decreed to approach the good Patron. A certain day therefore is chosen in advance, On which whatever was vowed might be fulfilled, Which on the vigil was the next approaching Then of the Apostle of God, Bartholomew, Which by this reckoning was in that year a Saturday: on the vigil of St. Bartholomew The Friday which preceded had come. The soul of our Brothers with most faithful hope on the day before, as it was raised and placed on the bier, To raise the Saint, to place him on the bier. This raising or placing of his As it was first begun, the divine Was present, wonderful to the world: namely the waters of rain Hung from above, yet rained nothing down. The density of clouds, hanging, threatened much rain, the rain stopped, Yet was restrained. But also in the air it began to withdraw, When now the appointed day followed: On which, when a great multitude of people was present With prayer and procession, From the monastery, behold, suddenly bright, as it was brought forth from the monastery, The sun, which long had hidden, appeared. Then, with many voices sounding, They praise the Creator on account of the seen sun: the sun shone forth, And a procession is made and a great departure: People were singing, mountains resounded. But the sun shines better from above, a great and pious procession was made, As if roused from the cloud by this jubilation. Then the people surrounding the Saint of the Lord, From where they had carried him, returned him to his house; With supplications and prayers, Or embracing with pious Litanies, And rendered due thanks to God, with Litanies: For the man thus declared blessed: That when he went out, the mist perished; When he processed, the sun offered itself: And they intone praise to the Most High Lord, Who thus honored the servant whom He loved. And good weather and good temperature, Which they received here, they carry home with them. And gathering all things with joy, They found good harvest everywhere. an ample harvest collected: Noted therefore, the day is still observed (As the very good Patron deserved) A commemoration or celebration, Or a worthy act of thanksgiving, an annual memorial of the event instituted. For the glory of the sign, an annual memorial May be, for the deed done, always a feast day.

Still many inhabitants of Westphalia tell That the same one is reported to have done there.

The fact that we distinguish the paragraphs with numbers is not to be referred to the whole poem, from which these miracles are excerpted, but to these themselves, if anyone wishes to cite them as published here.

Section VII. Miracles done at Munster in Westphalia in the twelfth century, and written in that same century; from five manuscripts.

[39] The miracles of St. Lutger, conspicuous for the great celebrity of the examples which he left to posterity, having also been recorded—the miracles which God both before and after his death has worked everywhere on earth, Whence the writer received these miracles? and especially at Werden through him—let us now relate, as truthfully as we can, when and how Munster, his episcopal See, was favored by a multitude of miracles. And indeed, that this may be more fully established, let us briefly touch upon those things which, derived from ancient times to our own, have been related to us by the account of truthful men. Bishop Burchard, proposing to enlarge the city of Munster and to create more parishes in it, purchased a certain plot and assigned it for the building of a church to St. Lutger. But with a storm having arisen between the Priesthood and the kingdom, not only was his charity, as it were, stifled at the root; but the chapel which St. Lutger had within the city was, under Bishop Theodore, St. Ludger's chapel at Munster burned down: laid waste by fire and afterwards miserably neglected. Also a certain Lord Helmward, Canon of the greater Church, pledged that plot, entrusted to his discretion by Bishop Burchard, and did not redeem it. Whence also in our time it had devolved by hereditary right to a certain citizen, Hymric. His fellow citizens, led, as we believe, by the Holy Spirit, brought in summary form the sequence which we survey in our slight narrative to Bishop Ludovic, and asked that he would help them with that plot or another to build a Church for St. Lutger. He, being most ready for works of piety from his earliest age, redeemed the plot, exchanged it for another better one more suited to their purpose, a new one built: and on the Wednesday of Easter handed it over. Who would not praise the divine clemency? Who would not willingly render the honor and obedience due to so great a Father, for whose time, or rather for whom, God has reserved such great gifts of graces?

[40] Scarcely a month had passed before a beautiful chapel was built of wood and the merits of the most holy Confessor began to shine forth. For on the evening before the following day when the cemetery and the altar were to be consecrated, a certain cross was brought by the Bishop's command, his Relics there: and in it the Relics of St. Lutger. When this was reported, though uncertainly, a certain citizen named Helemburgis offered incense with candles in great humility: and scarcely having completed her prayer, she felt the headache, by which she had been severely weakened for five weeks, healed of headache at these, had subsided, and returned home joyfully. In this matter there was solemn joy among her family, and good hope of future intercessions for many in the city: especially because they had also heard many things about the Cross. Indeed, when for many years it was negligently placed either in a barn or in a granary, it had previously repelled fire, at last when all the buildings perished in a fire, the granary in which it was miraculously remained untouched in the middle of the fire. A member of the household, ascribing this, as it truly was, to divine power, made a beautiful little chamber for it at the end of the house, then other miracles: and showed it as much veneration as he could. People also dwelling round about, feeling a remedy in their calamities at the invocation of the Cross and of St. Lutger, brought what offerings they could: so that indeed incense was burned in its time and it always had nocturnal candles.

[41] There was likewise a certain man in that part of Frisia called Morsaten, epilepsy cured: whose only son suffered from the falling sickness four or more times every day. Being grieved over this in fatherly fashion, he saw in a dream that a certain Cross stood near Emesa, before which he ought to weigh the boy. He saw this, and in the morning set out on a pilgrimage with his son and eleven others, and finally arriving at Rene, he learned where the Cross was. When he had entered the house where the Cross was, the boy, seized by his infirmity, a concourse made there. rolled on the ground as if dying. O the pious merits of the most holy Confessor! Having been weighed before the Cross against gold, silver, and various foodstuffs, he was completely healed. When these things were placed in the mouths of many, the Cross having been brought, as we said, to Munster, a great concourse was made to it. But certain persons, paying attention to that saying of John: Beloved, do not believe every spirit, but test the spirits, whether they are from God, persuaded the Bishop to have it tested what was in the Cross. 1 John 4:1 When a day had already been appointed for carrying this out, God added His own confirmation and removed all contrary doubt by the certainty of miracles.

[42] There was a certain boy of Munster, weak in his leg, leaning on two staffs: he on three continuous nights saw in a dream that a certain grey-haired man came to him, A weak leg healed, and pulled out his bad leg and went away, so that he did not know where it went. Whence being terrified, as it seemed to him, he sweated from the distress and lay in ecstasy, and finally recovering his mind he began to cry out. And indeed he cried out so that those who were around him awakened. One of them, indignant the third time that he behaved thus in his sleep, severely rebuked him. But having heard the vision, he persuaded him to go first thing in the morning to the Chapel of the holy Confessor and invoke him. Doing this, he had not long lain prostrate in prayer before the Cross when he began to sweat, and with a certain pain diffused through all his limbs he lay in ecstasy. Coming back to himself, he began to cry out and say to those standing around: Why are you breaking my leg? But they, asserting that they were not even touching him, encouraged him to patience and to invoke God and St. Lutger. Having done this, he rose healed, and asking that the Cross be given to him, he went around the cemetery, with a large crowd following him and praising God in whatever way they could.

[43] A certain poor woman living there, on a certain festive day, went across the river to fetch beer and left at home her one-year-old boy. When she delayed longer and all the children had gone out of the house, a boy who drowned, revived at the invocation of St. Ludger: the boy crawled from his cradle this way and that until he fell into a well. The mother, returning and not finding the boy, ran to the houses of neighbors, asking if anyone knew or had seen him. When all with one voice said they neither knew nor had seen him, not knowing what to do she ran back home. But by that time, certain women had extracted the boy from the well and were rolling him on their hands upon the table, and no sign of life appeared in him. Whence the mother, troubled in spirit, and many others with her in tears, said: Lord St. Aegidius, Lord St. Nicholas, Lord St. Lutger, show your grace in this boy. And when they had said this, as if it should not have been there before, water began to flow from the boy's mouth, and finally the milk which he had sucked. And that this might be known to be of divine power, he moved as vigorously as if he were free of any former misery.

[44] There was a certain poor woman at Thelget, whose eye pain had so worsened that she could neither see nor bear the light of day. Whence she always had to wrap a sleeve of a surplice, or something of the sort, around her face. She, having heard those things which God had done at Munster through the merits of St. Lutger, vowed to bring her offerings there, one suffering in her eyes and half-blind receives perfect sight, if either her sight were restored to her or the pain ceased by which she was tortured. As if also the holy Confessor could be compelled by prayers, she did not cease to beseech him day and night. The days of the Rogations arrived, and the people of her village went with their own to meet the Relics of the people of Munster. When she had followed them a little outside the village, and certain of her parishioners returned, she also returned. meeting the Relics on the Rogation day, And while on the way back she was groaning that her eye misfortune was the reason for her having come out, the sleeve by some chance falling from her face, she did not feel the usual pain. Wondering at this, she opened her eyes and saw without discomfort. What should she do? Following at last those who had gone ahead and arriving at Munster, she had many witnesses of her illumination.

[45] There was a boy at Osnabruck, begging bread from door to door, lacking the sight of one eye from the age of two, and seeing little with the other: so indeed that he could hardly distinguish the road. When he was receiving alms at the Mount of St. Gertrude, the Ladies and their servants said to him: Why do you not invoke Lutger, whose grace is now great at Munster, another's sight restored and confirmed, having invoked St. Ludger. that you may see? There was also a Priest there who promised to give him wax in the shape of eyes, which he might bring to St. Lutger. Encouraged by these, with a humble and contrite heart he did as he had been persuaded. And it was not long before he could see better with that eye with which he used to see poorly. Recognizing this, he sought from the Priest the promised gift and directed his way to Munster: before he arrived, he could see fully with both one eye and the other. And when thanksgiving was completed, he received so much vigor of body, previously emaciated, that he had certain sustenance and income from his labor.

[46] There was a certain man in Buren who for three years could lie neither on his right nor on his left side. For from his left shoulder pain crossed below to his navel and thence to his right hip, a continuous suffering, so that he always had to lie on his back. When he was already miserably wasted by this penalty, he saw in a dream that he ought to be cured by the merits of St. Lutger. with the iron of an arrow drawn from his hip by the help of the Saint, Giving faith to this vision, he vowed his journey to St. Lutger at Munster. He was not patient of delay, but immediately had himself driven there in a cart. When he was already on the road, he felt as it were an itching in his right hip, and putting down his hand to scratch there, he felt the iron of a small arrow, which in German is called pyl. When this was extracted, much discharge followed from the left shoulder, as it seemed to him, flowing down that part where he had suffered. a prolonged pain vanishes. When this at last ceased, he felt so well that he could immediately both walk and ride by himself. Coming therefore to Munster, and offering the iron of the small arrow, he rendered such thanks as he could to God and to St. Lutger.

[47] A certain woman lived at Aldensele: a thick film had grown over her eyes, a woman half-blind, healed by a vow to visit the relics: and for five years she could not distinguish either the road or anything else except daylight. Having endured this misery with much patience, she saw on a certain night in her sleep that she ought to receive her sight through the merits of St. Lutger. But not knowing in what place the memorial of so great a man was kept, she passed over what she had seen in silence; not indeed doubting the divine clemency,

but not thinking there was any weight in it: whence she also dreamed again afterwards that she ought to bring her offering to Munster. When she delayed doing this, it happened that certain people who had gone on pilgrimage from Aldensele to Freckenhorst returned and related what they had seen and heard. Having heard these things, when she had vowed from the evening to bring her offering there, on the following day she could see well. For the film which had grown over her eyes broke in the morning and in a short time flowed away entirely, as if it were water, in her tears. Coming therefore to Munster, she had sufficient testimony of the grace she had received.

[48] There was a certain merchant at Soest who had a son whose urine passed through a rupture of the navel; a boy suffering from a wretched hernia: not indeed by a free passage, but in an inexplicable and unheard-of manner: indeed when this had to happen, he began to cry out vehemently from pain. Hearing this, his belly was pressed all around, and thus the urine was finally drawn out. When this affliction had been growing for five years, the mother on a certain night saw in her sleep that St. Lutger had cured him. Having heard of the grace which God was working through him at Munster, she gathered certain female neighbors and others familiar to her, and having related to them what she had seen in her sleep, she asked them to invoke God with her and vow their own and the boy's offerings to St. Lutger, that he might be cured. They vowed, and the boy began to feel better, and within a short time, with the urine returning to its proper passage, the father, as witness of the cure for the mother's promise, brought him to Munster.

[49] A certain poor man, found in the side passages of the Bishop's house at Munster by servants, beaten with fists cruelly was punished with fists as if guilty of theft and was pulled vying by the hair to the water. When he was already about to be thrown in, a certain Ministerial of the church came upon them and forbade them to do him any more harm. Thus rescued from their hands, he came to the hospital, asking the caretaker of the sick to have mercy on him. Recounting also how he had been treated, he insisted with an oath that he had neither done any wrong then nor had he come then to do wrong. With these things coming together, the caretaker, moved by pity, said that he should come in, and applied what care he could. But revived with drink, he began to feel so badly that he asked a Priest to be called, so that he might receive the Body of the Lord. When the Priest was called, he neither spoke nor recognized anyone. Moreover, brought to the point of death, with his body turned and his head placed at the high end of the bed, blood flowed from his chest through his mouth, no differently than if his feet together with the trunk of his body had been raised up. While those of us who were present wondered how this could be, he began to move his tongue to speak, and at last he spoke what we barely understood: Holy Sepulcher, St. John. This struggle lasting from Sunday to Friday, around the third hour, when he was already thought to be dying (since no vital movement could be discerned in him), unexpectedly he said: Lord, welcome. And having said this, he lay again in his usual manner; and it was not long before he said: Lord, gladly. And raising himself up, he asked where his tunic was, adding: Bernard (for so the caretaker of the sick was called), did you see nothing? having seen St. Ludger in a dream Surely St. Ludger was here, carrying a cross in his right hand and a staff in his left; he is a handsome, grey-haired Lord. Surely he himself entered this chapel. Bernard, however, although he had sensed a strong smell of incense, yet thinking he was struggling toward death, said: Lie down. I want to call Lord Gerbert, who was a brother and Priest from the Abbess's Court. Hearing this, he said: Do it, go, and he reclined upon the bed. When Lord Gerbert came, he sat up in bed, and asserting that St. Ludger had commanded that he should follow him, he asked that his tunic be given to him. When this had been done, he could scarcely put it on because of the trembling of his hands. Whereupon someone said to him: Sit down, your leg hurts very much. For it had been greatly bruised when he was dragged by the hair from the landing of the Bishop's house. But he himself, affirming suddenly recovers. that it did not hurt, lifting the leg by which he had not been injured, stood on the one in which the marks of the bruising still appeared. Entering also the hospital chapel with his body extended, he made his reverence three times, and then, with the Brothers and many others following him, he hurried to the Chapel of the holy Confessor as if he had suffered no harm. Where, having completed his prayer, he offered himself, and on the Wednesday of the following week he set out on a pilgrimage to St. James.

[50] a blind man receives sight by making a vow. At Bethlehem near Osnabruck there was a certain man who had been blind for three years: to him on three continuous nights someone, as it seemed to him, said in a dream: St. Lutger commands that you vow your journey to Munster, and you will receive your sight. Having therefore made the vow, on the night of St. Margaret he received his sight: and coming to Munster, he had certain Canons of Osnabruck as witnesses of his three-fold blindness.

[51] A certain man of Ririxerode, belonging to the chief provostship, had his left leg contracted by a long-standing illness; nor could he walk a contracted leg restored: without leaning on a staff placed under his armpit. Hearing those things which were being done at Munster through the merits of St. Lutger, he asked to be placed on his beast of burden, and as if he were certain of his health if he came to Munster, he hastened there. When he had been assiduous in prayer before the Cross for two days, and had nothing to consume, he returned home. But what hope the sequel most clearly proved. For when his wife and children ran up to lift him from the beast, he dismounted by himself, healed. But certain that he had recovered his health on the return journey, he did not know when or where: therefore returning on foot to Munster, he rendered what thanks he could, having brought his staff.

[52] A certain most wealthy Ministerial of the Church of Minden, living on this side of the Weser, had been so weakened by illness a grave illness dispelled by making a vow: that for a year he could not walk unless two led him between them. Yet from the time he began to be ill, he had spent much on physicians. To him one day his friends recounted certain things which they had heard that St. Lutger had done at Munster. Having heard these, although he had long been almost certain of death, he said: Does it seem good to you that I should appeal to him for my health and vow my offering to him? To whom all answered with one voice: Indeed so. Who should despair of his health? Having made the vow, on the third day he walked wherever he wished in his house and courtyard. On the fifth day also he directed his journey to Munster on horseback, and when he came near to within a mile, he proceeded further in woolen clothing and barefoot, and made offerings to the Cross thirty times; each time indeed offering a coin of Munster and a light one, except the thirtieth, in which he offered three heavy and three light coins. Then, promising to send or bring his offerings there annually, he said that in honor of St. Lutger he wished to return home in woolen clothing and barefoot.

[53] A certain woman was burdened with such pain that it seemed to her nothing was better a woman wishing to kill herself, restrained. than to kill herself. Whence also one morning she took a rope and a knife, so that if she could not quickly hang herself, she might more quickly pierce her throat with the knife. But as she was hurrying to the place where she had planned to do this, a certain person came in white, saying: Your plan is evil; return to your heart, and call upon God and have confidence in St. Lutger, and you will be freed from these and your other distresses. and healed by invoking St. Ludger. When he had said this, he vanished. She also, having made her reverence in that same place, came to herself, and at the invocation of Blessed Lutger she was so freed from all evil thoughts that she immediately hastened to Munster, and fasting, offered the rope and the knife with her other offerings.

[56] A certain man living near Liriga had lost a boy barely two years old; a two-year-old boy who was lost, wonderfully found when the father makes a vow; whom, when he could find him neither in the houses of neighbors, nor in wells, nor in any corner of the village, he searched for in the field and in the nearby woods. When he had been wearied by two days of searching, he remembered the grace which he had heard St. Lutger had performed at Munster: he remembered, I say, and with much bitterness of heart he vowed to bring to Munster in the Saint's honor a silver image the size of the boy, if he were found. And as if, having made the vow, he had cast all his anxiety upon the holy Confessor, he returned home. But on his way back he came to a certain desolate place, which is called by the common name Fene: passing through it, he unexpectedly found the boy, in such a place indeed that he could not wonder how he had come there: especially because all around there were so many and such great ditches that it was beyond human reckoning that he had not fallen into one of them. Recognizing therefore that this had been of divine mercy, he brought a silver image the size of the boy, as he had vowed, to Munster.

[57] a man who devastates a widow's crops goes mad, A certain squire, secretly cutting a certain widow's crops by night, lost his senses: nor was he tormented by any ordinary madness; but of such a kind that he was thought to be possessed by an evil spirit. For he did what harm he could, and ran about at night in the streets of Osnabruck in the manner of a madman. After he had remained thus for some years, he dreamed that St. Lutger said to him: Arise and make your way to Munster, and you will receive grace. But how could he work his way to Munster, who lacked the use of reason? Let him hear who is pleased to know how wonderfully God glorifies His Saints. It is the habit of the senseless, or those lacking reason by whatever means, to frequently repeat what they have heard, and among other things, to introduce it as if prompted by the noonday demon, so to speak. It happened therefore that this man also on one of the days said to a certain knight healed at Munster through St. Ludger. that St. Lutger had told him, as we related above. Although he did this in a fit of madness, the knight nevertheless, thinking that it was actually so, brought him to Munster. Where, having recovered his senses, after staying for a time, he directed his pilgrim's way to St. Aegidius.

God worked many more things through His servant Ludger: but these few of many have been written for the praise and glory of God and of our Savior Christ Jesus, who is praiseworthy and glorious in His Saints, and God blessed above all things forever. Amen.

chains, then restored to his See, afterwards again expelled, and again restored. Those who wish can read these things in the same Krantzius and other writers. What this writer of St. Ludger's miracles asserts, that Burchard's charity was stifled at the root with a storm having arisen between the Priesthood and the kingdom, this should perhaps not be referred to the schism of Henry IV, since the beginning of this schism was made in the year of Christ 1076, thirty years before the said Henry's death; but to that renewed by Henry V, with violence also done to Pope Paschal and a privilege of Investitures extorted by force in the year 1111, which the same Pontiff nevertheless revoked the following year and excommunicated the same Emperor. But at last in the year 1122 peace was restored. Yet it seems that Burchard, before that year, died while on a legation to Constantinople.

p A trap, as Gerard Jan Vossius notes in book 2 on vices of language, chapter 18, page 300, is a snare for birds, or their fenced-in enclosure. Indeed in the Salic Law, title 7, law 9, it says: if anyone steals a turtle-dove from a trap. So in Cornelius Kilian, in the old German language trappe means a mousetrap, which is now valle. Godfrey Wendelin observes A trap. that hence the word betrappen is still used by our people, and attrapper by the French, that is, to catch, to capture as if lured into a snare. Here two manuscripts have trappia for trappa.

q This is to prostrate oneself, and perhaps (as is customary for some) to kiss the ground. To make a reverence. On the rite of seeking or making Venia, Benedict Haeften may be consulted, Disquisitiones Monasticae, book 8, tract 2, disquisition 2. Also Herbert Rosweyd in the Onomasticon to the Lives of the Fathers, under the word Metanoeam mittere, which means to do penance. In a similar sense it is said here, number 18: She also, having made her reverence in that same place, came to herself.

r Some manuscripts have moveas.

s So four manuscripts. That of Renessius has Visurgim, which is the ancient and Latin-used name.

t Another manuscript has fenne. The Belgians call it Ven, and Venne, and Veen, which is sometimes used for any pasture, Fene, Veen, but more commonly for marshy and bituminous land, from which the black turf is dug for building fires, which is called torf, or turf, or turve. And mention of such turf is made in Miraeus's Notitia of the Churches of Belgium, chapter 203, page 571, Torf. where a certain Duke of Brabant confirms for the Brothers of the Camera the use which they had hitherto had in digging turves for the use of their house. Concerning which turves, we treated on February 19, section 1, in the Life of Blessed Boniface, Bishop of Lausanne, who is venerated in the said convent of Camera of Religious Women of the Cistercian Order near Brussels. The use of such turves flourishes especially in the lower regions of Belgium.

u So four manuscripts; one of Renessius has propera.

Section VIII. Miracle of Brunric, atrociously beaten to death and saved by St. Ludger, described by John Cincinnius.

[58] At the time when the venerable Gerfrid, Bishop, ruled the Church of Werden, Humfrid, a certain Priest and monk, at his command, had built a house on his own estate, which Lord Ludger had formerly acquired near two streams, namely the Tedela and the Navigisa. In which the same Humfrid dwelt, served God, possessed it without anyone's contradiction, and cultivated it for the benefit of this Church, bearing fruit and building, as long as he lived. When he died, that house stood until, consumed by age, it collapsed. But in the succeeding time, after both Gerfrid and Altfrid the Bishops had departed this life, at the command of the later Hildegrim, who then ruled this Church, the Priest and monk Brunric was again sent there, Brunric the monk repairs and administers the estate: to restore, with God's favor, the same inheritance. He likewise built a house for himself there and erected an altar which he had brought with him: and also cultivated the same inheritance for the use of this Church for a long time, in the manner of lawful estates. Behold what happened. When one day the same servant of God was celebrating the mysteries of the Mass there, certain malicious men of a certain Lady Richildis, at the command of her son Theodore, rushed in violently to destroy the same Priest of Christ there. while performing the sacred rites he is cruelly wounded by impious men, They immediately, taking axes, first began to cut down a huge tree standing near the house, with which they might crush him together with the house. But the Priest stood fearless in his divine office. Then the executioners, changing their plan lest they should crush the things they wished to plunder along with him, attacked him, standing before the altar clad in sacred vestments, and began to strike him atrociously with clubs and sharpened stakes, to such a degree that his blood flowed upon the altar. And when, wounded in many ways, he had fallen before the altar, they stripped him of the sacred vestments and seized them for themselves. Furthermore they also recklessly carried off the Relics of our holy Savior and of His Divine Mother the Virgin Mary, and also of the holy Apostles Peter and Paul and of Blessed Ludger the Confessor, our Patron, together with the capsule in which they were enclosed: and all sacred equipment and Relics are plundered, also the consecrated Cross and the chalice and paten, and the altar table, with the coverings and the corporal: and they also overturned the altar. What more? Having completed that, thinking him dead, they also stripped him of all his garments, only his cowl being left to him. Then taking him crosswise, prone upon a long pole, they carried him, stripped of garments except his cowl, as one would a sack of grain, as if for burial; and threw him into a dense thicket of thorns near the bank of the stream Navigisa, so that through the thicket he would fall into the stream itself, and returning immediately to his house, they broke down the door, thrown into the river, and nearly beat to death his servant Suafhard, a Saxon, a man not of low birth: and plundering all the utensils, they departed from there.

But Almighty God, the long-suffering avenger of crimes, afterwards, as we fear, took vengeance upon them. But He does not long abandon His servants who hope in Him. His faithful servant Brunric, therefore, He escapes by God's help; unknown to those who had so tormented him, He mercifully looked upon while he lay in the river: who, having recovered his strength, rose from the water and immediately betook himself to our monastery, and gave thanks to God and the merits of Lord Ludger, through which he believed his life had been granted. Moreover, the authors of the crime soon perish. not long after, the same woman Richildis, and her son, by whose command all these evils had been perpetrated, departed this life by a bad death, as we fear. The place itself, where this atrocity occurred, thenceforward from the cowl of this Brunric, which alone of all his property remained to him when he was tortured, has retained the name Kugelendael to this very day.