Godo

ON SAINT GODO

BISHOP OF METZ.

Godo, Bishop of Metz, on the Mosel (S.)

ABOUT 650 A.D.

G. H.

The Church of Metz celebrates very many Bishops, ascribed to the album of the Saints, of whose Acts very few have come to the notice of posterity. Of their number is to be reckoned S. Godo: Memory in the Fasti. of whom on this VIII May, in the MS. Florarium of Saints these things are read: At Metz the deposition of S. Godo, of the same city Bishop and Confessor. He flourished in the year of salvation 677. Meurisse in the History of the Bishops of Metz these things, from the Martyrology of the Church of Metz, on this day brings forth: At Metz of the holy Confessors and likewise Pontiffs Godo and Clodulph: to which Saussay in the Gallican Martyrology adds these. Who alternately presiding over this Church, that with equal love of Christ they tended the sheepfold committed to them, so by the same reward of pastoral stewardship faithfully exacted they merited to be crowned by the heavenly remunerator himself with the Blessed. Which can be said of all Holy Bishops. S. Clodulph is venerated on VIII June on this day inscribed in the Roman Martyrology. time of Sitting. Meurisse assigns the time of the Sitting of S. Godo as eight years, from the year 655 until the year 662. But much earlier we judge that he lived in the Episcopate.

[2] His predecessor was S. Goeric, who the body of S. Arnulph also Bishop of Metz about the year 638 from Vosges to Metz translated: but how long after he lived is not established. He is venerated on XIX September. The successor of S. Godo was the already mentioned Clodulph, to whom from S. Remaclus Bishop of Tongeren to Metz S. Trudo was sent in the year

650 or the next: accordingly S. Godo, who between these two by Paul Warnefrid and the rest of the writers is placed, we judge from the year 642 until the year 650 to have presided over the Episcopate: at which time also, He was Counsellor of S. Sigebert the King before S. Remaclus was elected as Bishop of Tongeren, S. Sigebert King of the Franks founded the monastery of Casaconguidinum in the dominion of Luxembourg, with the counsel of the magnificent Apostolic men Cunibert Archbishop of Cologne and Godo Bishop of Metz. buried in the church of S. Symphorian. The diploma itself we give at the Life of S. Sigebert on the Kalends of February page 234. We add to these from Meurisse, that the sacred body of this man in the church of S. Symphorian was both from the beginning deposited and is even now held.

ON B. IDUBERGA OR ITTA, THE NUN UNDER S. GERTRUDE HER DAUGHTER,

AT NIVELLES IN BRABANT.

YEAR 652.

Iduberga or Itta, Nun under S. Gertrude her daughter, at Nivelles in Brabant (B.)

By the Author G.H.

Of the most holy Virgin Gertrude, Abbess of Nivelles in Brabant, the Life we have given on XVII March by a contemporary author, a Cleric or Presbyter of the household. Epitome of Life from the Acts of S. Gertrude the daughter. She had been born of father B. Pepin the Duke and Mayor of the Palace of the Kings of Austrasia, and of mother B. Iduberga or Itta. Her Acts we have illustrated on day XXI February, and chiefly from the Life of the said daughter Gertrude: the things of this woman on this VIII May about to give, first we set forth what about her the cited contemporary author has in the Life of the already said daughter Gertrude, and they are of this kind.

[2] who taught by mother Itta, When the holy girl of God Gertrude was in the house of her parents, beside the feet of her blessed-memory Mother Itta, day and night in word and wisdom she meditated, and dear to God and loved by men, beyond her contemporaries she grew. This was the first beginning of her election in Christ's service… because the spouse offered by King Dagobert… she rejected with an oath, and said: That neither him nor any other earthly one, except Christ the Lord, do I wish to have as spouse… and to her mother she turned. And from that day her parents knew, by what kind of King she had been beloved. After fourteen years however, when her father Pepin had migrated from this light, she followed her mother in widowhood, and to her in obedience and to God's commandments soberly and chastely she served. with a monastery built by the same at the request of S. Amand And when daily the said mother of the family, both about herself and about her orphan daughter, what she should do was thinking; the man of God Amand the Bishop coming to her house, preaching the word of God by the Lord's command, asked; that she would build a monastery for herself and her daughter the handmaid of God Gertrude and the family of Christ. received the sacred veil, Who as soon as she understood the notice of the unknown matter pertaining to the salvation of souls, received the sacred veil, and herself she handed over to God and all that she had. But the enemy of the human race and instigator, who from the beginning is envious of good works, was strengthening the hearts of the depraved to resist, that from those, who in doing the will of God ought to have helped her, she should sustain not small temptation. The same cut off her daughter's hair, What injuries or ignobilities and penuries for the name of Christ the said handmaid of God with her daughter endured, would be long to write, if individually they were narrated. But this only, that on account of the devotion and desire which she had within herself divine, that the seizers of souls might not seize her daughter to the allurements of this world and pleasures by force, she snatched up the iron of the tonsor, and the hairs of the holy girl in the manner of a crown she cut off… Then merciful God and helper in tribulations, recalled the adversaries themselves to the concord of peace. The quarrels ceased, the part of the devil was conquered. and sets her over the monastery: But the mother of the family Itta, her daughter the elect of God Gertrude handed over to the Priests of the Lord, for receiving the sacred veil with her companions, and to the holy flock of cenobites with Christ ordaining she set to preside… Therefore all things being thus disposed according to the divine order, full of days and of perfect age, leaving an example of good work to posterity, having offspring and from them seeing grandchildren, more or less in the sixtieth year of her age the blessed memory Itta, after the death of the most illustrious man Pepin her Lord in the twelfth year, and holy died commending her spirit to God and the Angels, migrated to the Lord, and in the monastery of Nivelles, under the cover of B. Peter the Apostle is honorably handed over to burial.

[3] had grandchildren from Mayor of the palace Grimoald These things from the said Life of S. Gertrude, and there and everywhere in the Mss. codices of this Life she is called Itta, in some Ms. of the Queen of Sweden she is called Ittaberga, hence in others she is called Iduberga. Offspring moreover she had Grimoald and S. Begga: that one she saw the successor of her husband B. Pepin, Mayor of the Palace of S. Sigebert King of the Austrasians, and from him the grandson Childebert, afterwards by an unhappy event intruded into the Kingdom of Austrasia: and Wulfedrudis, afterwards in the place of her daughter as Abbess, her granddaughter. and S. Begga But S. Begga, married to Ansigisus the Duke, bore Pepin of Herstal the father of Charles Martel, from whom were born Pepin King of the Franks, Charles the Great Emperor, and other Kings and Princes of the Carolingian stock. But that the age and years of all may be conferred with the common Era, we indicate that all things depend on the years of King Dagobert: and because in our corrected computation we have shown the said Dagobert to have migrated from life on XIX January, of the year 633, consequently we judge Iduberga to have arisen into this light about the year 592, and to her the daughter S. Gertrude in the year 625 or following to have been born, since before the death of the said King Dagobert at twelve years old she is reckoned to have been marriageable. she a widow of her husband in the year 640 But B. Pepin in the third year of Clovis II, of Christ 640 having died, left B. Iduberga a widow, who with Sigebert of Gembloux as witness in the Chronicle, in the fifth year of Clovis (which to us is the year 642) at the instigation of S. Amand devoting herself and her things to God, founded the monastery of Nivelles, and over it her daughter Gertrude, the Virgin worthy of God, set: and at length after the death of Pepin in the twelfth year, which we judge complete, died at sixty in the year 652, Iduberga migrated to the Lord in the year 653, in the sixtieth year of her age. But that S. Gertrude herself in the thirty-third year of her age, also complete, on the Lord's Day XVI Kalends of April, rendered to God her desired spirit, the Acts testify. This to us is the year 659, when with cycle of the Moon XIV, of the Sun XXIV, Sunday letter F, day XVII March came on the third Lord's Day of Lent, and afterwards Pascha was celebrated on day XIV April. But S. Begga to build a monastery, came to Nivelles in the thirty-third year after the death of B. Gertrude, namely in the year 691, who in the second year all things completed migrated to the Lord on XIX December of the year 693. And these things at the Life as of B. Pepin so of S. Gertrude in the Notes and the prefatory Commentary we wish so to be corrected: as we have warned before in the end of the Preliminary Exegesis before the third volume of April.

[4] There is another Life of S. Gertrude, written in three books in the XI or XII century, which to us less pleased, and therefore on XVII March was omitted, with the curious reader sent to Joseph Geldolphus a Ryckel Abbot of S. Gertrude at Louvain, who this Life with Louvain types in the year 1632 published. From these Acts we have given the Life of B. Pepin on XXI February, which there was contained in the first three chapters, to which are added four chapters on the Life of B. Itta or Iduberga. is said to have arisen from Aquitaine, In these about her birth-place these things are read: The venerable Itta arose from the most illustrious nobility of Aquitaine, just as from the tradition of her possessions made to us we know without doubt. Which indeed for many times, as long as peace flourished, the Church of Nivelles held, and much money from there each year her exactors were wont to bring back. But finally, with the tumult of wars growing heavy, because the matter was far removed, and could not be approached without the danger of legates, gradually it began to be neglected, until at last it ceased into another's right. she was sister of S. Modoald Bp. of Trier. These things there. Stephen the Abbot of Liège at S. James wrote in the XII century the Life of S. Modoald Bishop of Trier, to be illustrated on day XII May: in which the said Bishop is handed down to have shone forth from the renowned race of the Aquitanians, whose sister was named Itta, a woman exceedingly venerable and devoted to God, in faith and good works joined in matrimony to the most illustrious Duke Pepin, to whom in honor of the holy Trinity she brought forth three children worthy of the highest memory, and they are Grimoald and two sisters Gertrude and Begga; then the lineage of posterity proceeding from this is fully deduced, as there can be read. There was to the same S. Modoald, and accordingly to B. Iduberga, a sister S. Severa, and S. Severa Abbess. Abbess of the monastery upon the bank of the Mosel, by S. Modoald in honor of S. Symphorian constructed: who is venerated on XX July, inscribed in the tablets of the Roman Martyrology.

[5] Another Life we have from the codex Ms. of Rouge-Vallée near Brussels from the first part of the Hagiology of the Brabantines: Another Life is rejected. which the same is extant in the monastery of Corsendonk near Turnhout in the second part of various Legends. And of the same a certain part we have received from the Ms. Nivellensis distributed into nine lessons, of which Molanus makes mention in the Nativities of the Saints of Belgium on this VIII May, and adds that he inquired at Nivelles, but by all it was unknown, whether ever in the Office of the Church they had been read, or only for private use written. We because both the said Life, and the indicated lessons not sufficiently worthy of relation we have found, them entirely we omit. Toward the end of the Life from which they are taken, it is said that at Nivelles rests Pepin, with his religious wife and most holy daughter, in distinct biers however. the tomb of B. Iduberga is carried around. We ourselves saw the tombs of Pepin and Iduberga behind after the high altar, placed: which at the time of Rogations are honorably carried around Molanus advised, with the title of Blessed adorning Iduberga. But in his additions to Usuard he calls it the Commemoration of Iduberga. Mention is made of the same by Miraeus in the Belgic Fasti, Gelenius in the Cologne Fasti, she is everywhere held as Blessed, and Fisen in the Flowers of the Liège Church, and they call her Blessed for the sake of honor; which we also do. Meanwhile to the already indicated Life is prefixed this title: or even Holy Transit of S. Iduberga the widow, sister of S. Modoald Archbishop of Trier and mother of the most holy Gertrude, and in the Ms. Nivellensis in the title is prefixed Life of S. Yduberga the Virgin, that is the Nun. In the Roman Martyrology, in French with the added Saints of Belgium published at Liège in the year 1624, is celebrated S. Iduberga or Itta, mother of SS. Gertrude and Begga.

[6] and so is ascribed to the Benedictine fasti. Trithemius book 3 on Illustrious Men of the Order of S. Benedict chap. 110 refers S. Itta as a nun with her eulogy, following Trithemius Wion, Dorganius, Menardus, Bucelinus, honor her with the title of Holy, as also Mabillon in the Calendar of the second Benedictine century: who refers the rest in the Life of S. Gertrude the daughter, where with us he is somewhat angered, because when we had said this is referred to by Wion, Dorganius, Menardus, Bucelinus in their Benedictine Martyrologies, we also added that she is venerated with Ecclesiastical office among the Lateran and Windesheim Canons Regular, and in the whole Order of the Carmelites, and almost through all provinces and German dioceses, although however we rejected, as fabulous, the narration of her flight into Germany, and we know that in the XI century at Lucca was begun a Congregation of Canons Regular, who afterwards were called Lateran. But why is he angered? Does he think the same continually that to indicate the cult of any Saint in any Order; is to vote with those thinking him to have professed such an Order? Truly then we equally would deserve to be reproved by others; that to the authors, making S. Gertrude Benedictine, we have set nothing in opposition, since we have a monastic Breviary by the authority of Paul V recognized for all militating under the rule of S. Father Benedict; likewise another long before edited, but without any mention of S. Gertrude: which then we did not wish to indicate, because not everywhere are to be said all those things, which less favor the individual sides of those contending among themselves; especially when the final decision of the whole controversy depends on a higher and more general principle, elsewhere discussed or to be discussed, or to us up to now ambiguous, such as is the time of the Benedictine Rule assumed in various ancient monasteries, especially those which S. Amand built in Belgium.

ON S. WIRO BISHOP OF ROERMOND IN GUELDERS.

VII CENTURY

PREFATORY COMMENTARY OF JOHN BOLLAND.

Wiro, Bishop of Roermond in Guelders (S.)

By the Author J. B.

§. I. Habitation of S. Wiro on the Mount of S. Odile, Birthday. Life by whom Written.

[1] The river Rur of Belgium (for there is another of the same name across the Rhine) at the very borders almost arises of the provinces of Limburg and Jülich, and through a great part of this it passes, and finally is mingled with the river Meuse at Roermond a city of Guelders: from which to the city the name was made, as it were the mouth of the Rur, or as you may say os, for mond in the Teutonic tongue is mouth, also of rivers, not only of men. So Dendermonde, above the city of Roermond in Belgium, a town of Flanders, at which the Dender unrolls itself into the Scheldt, and below it the citadel Rupelmonde, opposite the mouth of the Rupel flowing into the same Scheldt: so Egmond, Urmond and other places by similar figure are called. Roermond moreover is on the right bank of the Rur and Meuse, at the confluence of both built, about the year 1231 surrounded with walls by Otto III Count of Guelders, by whom also Arnhem, Harderwijk, Bommel, Wageningen, towns of the same province are reported to have been hedged with walls. Another decoration was afterwards added to Roermond, when in our parents' memory it was adorned with the Episcopal throne, for before it was subject to the Bishop of Liège.

[2] One league higher than Roermond, on the left bank of the same Rur, the mount of S. Odile, is seen a village, which formerly was called the mount of S. Peter, now of S. Odile. That place remote from the affairs of the world, Pepin Duke of the Franks (as below in his Life is said) granted to B. Wiro for staying, where more freely with his own there he might take heavenly fruits… in which an oratory was constructed and consecrated to the honor of S. Mary ever Virgin and Mother of God, and also a monastery of S. Peter constructed with the artifice of a beautiful work of stones, which endures to the present. There S. Wiro the Bishop, with S. Plechelm the Bishop, and S. Otger the Deacon, the last part of his age holily completed. consecrated by the habitation of S. Wiro and his companions: In that place there remained afterward a congregation of men dedicated to the worship of the divinity, of which John Capgrave in the Life of the same S. Wiro, speaking of the same mount of S. Odile, where formerly, he says, there was a Provost-ship and College of Canons, which now has been translated to the said town of Roermond. the ruins of the temple still stand. Then I judge it was done, what Molanus in the Nativities of the SS. of Belgium writes on X September, where he treats of S. Otger: Afterwards Lords of the Holy Sepulcher, he says, took for themselves the monastery. He treats of the Congregation of Canons of the Holy Sepulcher of Jerusalem Gabriel Pennottus, in the History of the Canons regular book 2 chap. 67, where various Churches of that Congregation he numbers, and among them the XIX of Roermond in Guelders near the said city. Moreover on the Mount of S. Odile there still stand the ruins of the temple, and four other altars in it, and the places where the statues of those three Heavenly ones stood. But either by the storm of war the inhabitants put to flight, or by the avarice or poverty of those, to whom the maintenance of the temples pertained, gradually the buildings were undermined, which up to such an extent are not restored, that even the stones are pulled down, lest of the Apostles of that region that monument should stand in succeeding ages, formerly so esteemed, that the most powerful Kings Louis of Germany and Charles the Bald of France, are found to have stipulated about it by name in the division of the kingdom of Lotharius, as below will be said.

[3] S. Wiro is venerated 10 May. Yet those three Saints are venerated through the whole diocese of Roermond with double office, as they call it. And to S. Wiro indeed is dedicated the tenth day of May: and of the two companions (although separately on other days they are venerated) is yet also on that day made memory in the antiphons and hymns of the divine Office, which seems worthwhile also here to recite. The hymn therefore at the first Vespers thus has it:

The piety of Wiro the renowned Prelate, a Hymn about him at Vespers,

Of Plechelm, whom the like rank decorates,

And the faith of Otger admonish us sacred things.

To bring forth songs of praises.

These three, by the protection of the threefold God,

Born in different places of the Britons,

The goods which the world celebrates they despise,

That heaven they may obtain for themselves.

Scotland destines the unwilling to mitres:

To the sacred Chair of Peter they flee for refuge,

But with the Pope commanding at length with hierarchical

Honors they are exalted.

With Otger as Companion, the noble kingdom of Gaul

With the life-giving Cross, they pass through:

The Gentile Guelders with the light of faith

They illumine with Pepin as Duke.

Like three olive trees most fruitful,

Like white lilies mixed with roses,

With various odors of virtues always

They fill the minds of the men of Guelders.

Hence to the Holy Triad be honor and glory,

To the Begetter, to the Begotten, to the holy Spirit:

Let them be grateful to these three Apostles always

The dwellers of the Rur river, Amen.

Antiphon at Magnificat: O most high King, in your Saints truly wonderful, who Saints Wiro, Plechelm and Otger, after the course of holy pilgrimage, to the mount apt for heavenly studies, you destined as leaders of faith for us, bringing true peace, and illumining our country; we beseech that by their prayers we may be helped in the heavens, whose relics with pious love we venerate on earth.

Let the chorus sing the memorable deeds of Wiro and Plechelm

The Prelates: faithful

To these and the love of Otger the famous Levite

Let it join.

That fleeing the honors of the sacred mitre

The first set out from Scotland to Rome,

But to the inaugurating Pope at last

They submit their heads.

Dismissed from the city, with the Levite as companion

They traverse Gaul, and subdue to Christ

Guelders, the Cross fixed, the idols of the people

Broken to pieces.

They inhabit the high mount of Odile

Empty of the cares of the world, like to the blessed

Angels in life, and to God

With perpetual praise.

The Prince of Gaul Pepin desires here

Once a year, his sandals removed, to Wiro

To unlock the bites of conscious mind

And of guilt.

Let the men of Guelders refer their faith to these Masters,

Let them celebrate these as Patrons before the Divinity:

That God may grant them with eternal rest

To be associated.

Hence to God the Father glory, and perennial

To the Son praise, and to the Holy Spirit,

And let the pious dweller of the Rur worship these Divines

Yearly, Amen.

[5] The same hymn which is at first Vespers is sung at second and at Matins. The antiphon at Magnificat at second Vespers is this: his and his companions' praises in various Antiphons: O holy Confessors, Wiro, Plechelm and Otger, who the course of contest and labor, joined in the zeal of faith and hope, here you have completed, and in the kingdom of heaven coupled in the consortium of glory, assiduously you stand before the Lord, intercede for us. Other antiphons at Lauds, of the same, contain eulogies. But especially the eighth Responsory at Matins, which thus has it: Citizens of the Apostles and household of God, Wiro, Plechelm and Otger, who brought the torch and illumined the country, giving peace to the nations, and freeing the people of the Lord; hear the prayers of suppliants, asking for us the rewards of eternal life, who bear in your right hands the sheaves of justice, in joy reaping what you sowed in tears. Who brought &c. The same Responsory is recited at the feast of the Finding and elevation of the bones of SS. Wiro, Plechelm and Otger, which is always celebrated on the third weekday after the feast of the most holy Trinity, as below will be said, and the same hymns are sung: as also at the feast of S. Plechelm XXVI July, and S. Otger X September.

[6] Although moreover on the tenth day of May the anniversary celebration of S. Wiro is held in the diocese of Roermond, is venerated elsewhere on 8 May, yet not on that day did he migrate from life, but on the eighth: on which in the Episcopates of Utrecht, Deventer, Groningen his commemoration is held, and very many Martyrologies make mention of him on that day. And indeed that which was printed at Cologne in the year 1490 thus has it: On the same day of B. Wiro the Bishop and Confessor. With which agree many Martyrologies of the Belgic Churches written by hand, whose context is that vulgar one of Usuard, but variously interpolated in many places. The MS. of the Church of S. Mary at Utrecht thus has it: At Trajectum (Utrecht) of Wiro the Confessor. on which day inscribed in very many Martyrologies. The MS. of the monastery of S. Martin at Trier and certain others: At Trajectum of Wiro the Bishop and Confessor. Hermann Greven the Carthusian in additions to the Martyrology of Usuard printed at Cologne in the year 1515 and then 1521: In Lower Trajectum of B. Wiro the Bishop of the Deirians and Confessor. That he calls him Bishop of the Deirians, he drew from Pseudomarcellinus, as below we shall say. The MS. Florarium: On the same day the deposition of S. Wiro the Bishop and Confessor in the year of salvation 752. About his age below we shall treat. John Molanus Doctor of Louvain in the Auctarium to Usuard: On the same day of Wiro the Bishop and Confessor whose relics are had in the Church of Trajectum. How his relics were translated to Utrecht, will be said afterwards. John Wilson in the double edition of the English Martyrology was deceived by the ambiguous word Trajectum, that since the relics of this Saint were translated to Utrecht, which is Lower Trajectum, he writes that they rest at Trajectum on the Meuse or Maastricht, as commonly it is called, in the Cathedral Church; which indeed there existed while S. Wiro was living, but a little after the Episcopal throne was translated to Liège; but the relics much later were carried to the Church of Utrecht. In the tablets of the Roman Martyrology his memory on this very day is thus consigned: In Scotland of S. Wiro the Bishop.

In Scotland certainly he was born, and obtained the Episcopate; but this dismissed he came into Belgic Gaul, and the mount which we said before, now called of S. Odile he inhabited, then with a temple and monastery adorned, and at length enriched with the treasure of his body.

[7] The Life of S. Wiro Lawrence Surius the Carthusian published about a hundred years ago, from a certain, as he says, excellent MS. codex described, but for the favor of the reader with the style changed. Ancient Life of S. Wiro, Baronius recites from this Life certain things in vol. 8 of the Annals on the year 631 num. 8 and following. A brief epitome of the same Life Molanus wove in the Nativities of the SS. of Belgium, to which he subjoined: This is the sum of his history, which sacred antiquity has transmitted to the notice of posterity. written by an anonymous author, That this history is truly ancient is argued by this, that it nowhere makes mention of the College of Canons translated from the mount of S. Odile to Roermond. Yet that its author was not entirely close to the times of the Saint himself, can be conjectured from this, that the monastery of S. Peter he says endures to the present, namely up to the writer's age, who therefore seems to have lived only a long time after the death of S. Wiro. But who he was is hidden from us. Laughter perhaps may be moved in some, that by Thomas Dempster of the Ecclesiastical history of the Scottish nation book 19 chap. 1167, where he treats of S. Wiro, it is written in these words: Molanus in the Nativities of the SS. of Belgium. Anonymous in Surius vol. 3 day 8 May. But this is Geoffrey the Abbot, who by order of Pope Lucius the Life of him brilliantly and truly described, in whose threshold thus he has it: not Geoffrey the Abbot, as some ineptly: Scotland fertile island of holy Men &c. Too hastily indeed, or rather drowsily, did Dempster write these things. He had read in Molanus, not in the Nativities of the SS. of Belgium, but in the auctarium to Usuard, these things: In the territory of Besançon, in the monastery of Bellevaux, of S. Peter Bishop and Confessor. On the same day of Wiro Bishop and Confessor and then in Annotation 4: The Life of Peter Bishop of Tarentaise was written by Geoffrey Abbot of Hautecombe, by order of the Abbots of Cîteaux and Clairvaux, to whom Pope Lucius had enjoined, that they should take care to have his Life written. It is published by Surius. Thus far Molanus. But how these things have nothing to do with S. Wiro! And these things were in Surius in the very title of the Life of S. Peter expressed. Lucius III as Pope sat from XXX August 1181, to XXV November 1185, when S. Peter had died in the year 1071, on day VIII May.

[8] Moreover the Life of S. Wiro which Surius edited with style changed, we have obtained written in the original phrase, from the papers of Wilhelm Lindanus, the first Bishop of Roermond; is not the epitome of a greater history: and so here we give it collated with the MS. codex of the monastery of Hubergen of the Wilhelmites in Brabant. Whoever the curious reader shall peruse this, he will by no means agree with Surius, in the title admonishing, whether this is an entire history, or rather an epitome of an entire history, holding it uncertain. For those who concoct epitomes, they generally use a tight and curtailed phrase, so that they may seem to wish to contract even ample matter into a narrow space. But this author has a diffuse oration and one spread out with many flounces by no means necessary. Yet to that extent perhaps this could be called an epitome, that of very many things done by S. Wiro it expounds scarcely a few chapters, although with many words: so that it does not seem to have followed in these things the writings of the elders, but perhaps slender scraps, which were extant in the monastery of the mount of S. Odile, to have compiled; and what then still by fame were held, to have heaped together; and so (which he himself in the little Preface confesses) to have set forth piecemeal the Life of the Saint, parceling out a few of many.

[9] An epitome of this Life rather can be said to be that, which Surius here and there cut about and published. other shorter Lives of his: But that more succinct one which two hundred years ago in the Legend of the Saints of England John Capgrave the Augustinian published. This was related afterwards in the volume of histories of Saints printed at Cologne in the year 1483, and at Louvain two years later, which Molanus in the auctarium to Usuard XXV July, calls the second volume of the Legend, as if no doubt the Lombard history, or the Golden Legend, were the first volume of the Legend. For thus he has in Annotation 5, The Life of S. Magnericus is published, at least in part, in volume 2 of the Legend, with the poem of Fortunatus on the same Bishop: that Life is had folio 98 of this Legend. Another compendium of the Life of S. Wiro and his companions composed John Gerbrandus a Leidis the Carmelite, about the year 1500 in the Belgic Chronicle book 2 chap. 16.

[10] eulogy from Trithemius, Nothing of these writings does John Trithemius seem to have read, who in book 3 on the Illustrious Men of the Order of S. Benedict chap. 263 thus about S. Wiro writes: Wiro from a monk Bishop in England, a holy man and beloved by God, is said to have deserted the Episcopate, I do not know on what cause: but it is believed that on account of the most hard neck of the people, who neither by words nor by examples could be turned from their iniquity. Whence the holy Man, lest he should expend the time uselessly, came afterwards into Germany: where in a certain monastery of S. Peter to monastic disciplines he submitted himself, and the office of Abbot he did not refuse. Whose Feast is held on VIII Ides of May. In few words many errors are present: but to be corrected in many: which whence he drew I do not see, unless perhaps that single one about the Episcopate held in England, from the fictitious Life of S. Swibert, which some fabulist thrust forth under the name of S. Marcellinus. But yet neither he nor another asserts that he was a monk before, nor that he deserted the Episcopate on account of the obstinacy of the people, nor that he submitted himself to monastic disciplines in the monastery of S. Peter: nor that he was made Abbot. But each thing must be weighed. What was the Saint's homeland? In what nation the Episcopate? Whether a monk, and indeed of the order of S. Benedict before, and after again was he? At what time did he live? Which last Trithemius does not touch.

§. II. The homeland and Episcopate of S. Wiro. Whether before this or after he was a monk? And of which Pepin he was Confessor.

[11] By race he was a Scot: First therefore Scotland, fertile island of Holy Fathers, equaling with the numbers of the stars the patronages of Saints, brought him forth; as in the Life num. 2 is said. The already cited Capgrave and Gerbrandus a Leidis agree, and the rest of the more recent, John Wilson in the English Martyrology, in the German Canisius, Constantinus Ghinius in the Nativities of the Holy Canons, Miraeus in the Belgic Fasti, Molanus in the Nativities of the Saints of Belgium, Peter Galesinius in the Martyrology, where he adorns him with a notable eulogy. Willibrord Boschartius Canon of the monastery of Tongerlo of the Premonstratensian Order, in the book on the first Apostles of old Frisia, dissertation 83 thus pronounces about the homeland of S. Wiro: Wiro arose from old Scotland; which now is called Hibernia: there he lived, there he was elected Bishop, thence he went to Rome to be consecrated, whether from Hibernia, thence returned he passed into Gaul. Surius, Molanus, Miraeus, the Office of the Church of Roermond. What of these? Did they make mention of old Scotland, or Hibernia? Not even by a shadow. Into this our Belgic Gaul, or Germany the Second, came Wiro with his companions from Scotland. I do not deny that by S. Bede in book I of the Ecclesiastical history of the English nation chap. I it is written, that Hibernia is properly the homeland of the Scots: homeland of the Scots, and that from Hibernia certain Scots having gone forth, either by friendship or by sword for themselves among the Picts, dwelling in the northern parts of the British island, claimed the seats, which up to now they have. Yet not from this does it seem to follow, that as often as some Saint is called a Scot, or arising from Scotland, immediately he should be held an Hibernian: nor on the contrary, that in that region which alone up to this time retains the name of Scotland, he is reckoned born, because he is called a Scot, if from elsewhere it becomes evident, that he was born and nourished in Hibernia, which also itself by the same Bede is called Scotia in book 3 chap. 19, where he relates. that S. Furseus from that island his homeland departed, also called Scotia? and through the Britons came into the province of the English: when yet what today is named Scotland, is in the same island, in which are the Britons and the English.

[12] About S. Wiro one thing alone I judge it lawful to me to pronounce, or rather from present-day Scotland? that he was a Scot, born in Scotland. But I suspect, that the writer of his Life thought him born in the northern region of Britain, which, when he himself wrote, was beginning alone almost, as now, or chiefly, to obtain the name of Scotland. Nor against this conjecture can be brought that, which to him is said to have been proposed for imitation, Patrick, Cuthbert, Columba, columns of the country, lamps of the land, of whom the first is acknowledged the Apostle of Hibernia, the two latter to have arisen from Hibernia; for both S. Patrick the Scots acknowledge as their Apostle, and proclaim him born among them: but Saint Columba imbued the Northern Picts, who held no small part of present Scotland, with the mysteries of the faith, and on the island of Iona, given to him by King Brudeus, that most celebrated monastery, which they called Columkilli, he built. S. Cuthbert of what country he was Bede dissimulates in his most accurate Life: another also published by Capgrave, although it affirms him born in Hibernia, yet relates that he was educated with Columba Bishop of Dunkeld: from Bede at least it is established, that in the monastery of Mailrose, which then was under the rule of the English, now is of the Scots, he embraced the monastic life.

[13] But of what nation a Bishop shall we determine him to have been? He who composed the Life of S. Swibert under the name of S. Marcellinus, as on the first day of March it has been fully proved, narrates, or rather invents, that a synod was held at Utrecht, over which presided S. Willibrord, with S. Swibert, He was not Bishop of the Deirians there were present several other Saints, whom he enumerates: For there were, he says, at that time in the same primitive Church of Utrecht Apostolic Pontiffs and Canons, eminent preachers, who following S. Swibert the Bishop with SS. the Ewalds, constantly preached Christ to the nations: such as S. Winfrid the Priest… Likewise S. Wiro Bishop of the Deirians, S. Plechelm Bishop of Massa-candida, or according to Bede Candida-Casa, S. Otger the Levite &c. Who the Deirians of old were, must be said. There was the kingdom of the Northumbrians divided into two peoples and two kingdoms, in Northumbria; of the Deirians and the Bernicians: these from the mouth of the river Tyne to the Scottish strait extended, those held the nearer parts from the Tyne to the Humber estuary. Bede mentions this kingdom often, both, and clearly in book 9 chap. 14, where having related that S. Oswin presided over the province of the Deirians for seven years, of Oswy the brother of S. Oswald he subjoins these things: But neither could he have peace with him who ruled the rest of the Transhumbrian people from the North, that is, the province of the Bernicians.

[14] But at that time, in which that Synod is feigned to have been celebrated, over the people of the Deirians presided as Bishop, not S. Wiro, for then others were there: but S. John of Beverley, whose Life is given on VII May. For S. Wilfrid having been cast down from the Cathedral of York about the year 678, as is said on XXIV April, at his Life, two were substituted in his place as Bishops, who should preside over the people of the Northumbrians: namely Bosa, who would govern the province of the Deirians, and Eata, who of the Bernicians: and Bosa indeed had his Episcopal Cathedral at York, Eata in the Hexham or Lindisfarne Church. They were ordained at York both by Theodore Archbishop of Canterbury. But at the beginning of the reign of Alfrid (who succeeded his brother Egfrid in the year 685, on day Kal. of June XIII, on the sabbath, as elsewhere from Florence of Worcester we have related, killed by the Picts, in the kingdom of Northumbria) Eata being dead, S. John of Beverley was ordained Bishop of Hexham: But the following year, when into his country had returned S. Wilfrid, and his Archbishopric being dismissed (as among others writes John Bromton in the Chronicle of the Kings of Northumbria) the Episcopate of the said B. John of the Hexham Church with synodal council he had received; the same B. John in the city of York received the Episcopate, which for XXXIII years he governed. S. Wilfrid died in the year 709, XXIV April, S. John in the year 721, VII May: to whom succeeded Wilfrid the younger, to him Egbert, brother of King Eadbert, who in the year 766, X Kal. of January died. And from this man Marcellinus fables that SS. Willibrord and his companions were sent into Frisia, when he was scarcely born, when they undertook that Apostolic expedition, sent by S. Egbert the Abbot. Since therefore besides those already mentioned no other in that time presided as Prelate over the people of the Deirians, it is manifest that Pseudomarcellinus is hallucinating.

[15] But who would not understand that in vain in England an Episcopate is sought for him, but in his homeland Scotland. whom the writer of his Life affirms to have been Bishop of his own homeland, and his homeland to have been Scotland? But what city of Scotland rejoiced in him as foster-son, and then as Prelate, is not clear. Thomas Dempster in the Scottish Menology thus about him on VIII May writes: At Dunblane of Wiro the Archbishop, whether at Dunblane? as then was the custom, bound to no certain See, who also from infancy shone forth with miracles, the Confessor of King Pippin. About this office a little later we shall see. But if he was bound to no See, why did the people of his country with applause, the Clergy with voice in jubilation, and every age extolling him with praises receive him, and place him over the Episcopal Cathedral; which was none? How a little before is it said, that the Church of his country, with the Pastor putting off the man, was destitute of the consolation of pastoral care, if it had never had its own Pastor? or of uncertain See. And to Dunblane why is it especially attributed? Was he born there? By what author is this established? Not there certainly did he die. Was he therefore Bishop? For I would not call him Archbishop with Dempster, since Scotland is read to have had only two Episcopal thrones, and perhaps long after the age of S. Wiro, of S. Andrew and Glasgow. Moreover Dunblane is a city of Caledonia, not far however from the Forth estuary and the boundary once of Roman dominion, situated on the river Teith or Taich. But this in the age of Holy Wiro lacked a Bishop, if we have faith in the Scottish historians: for Hector Boethius book 12 fol. 264, John Lesley book 6, Buchanan book 7, write that by David I, who about the year 1121 took the helm of the kingdom of Scotland, four new Episcopal Sees were instituted, of Ross, Dunkeld, Brechin, Dunblane. About Dunkeld however they will doubt, who in the Life of S. Cuthbert published by Capgrave shall have read, that he was educated by S. Columba Bishop of Dunkeld: but how much faith that Life merits we inquire elsewhere. Following Dempster Ferrarius in the general Catalogue of SS. writes these things: At Dunblane of S. Wiro the Bishop. And from that Wiro, who on the same day is inscribed in the Roman Martyrology, he believed him different, as is clear, because he writes that he is weaving the Catalogue of those Saints, who are not in the Roman Martyrology.

[16] David Camerarius book 3 on the piety of the Scots, says that S. Viro (for so he calls him), whether of Glasgow? worthy found, who would govern the Cathedral of Glasgow, was elected Bishop. Glascua, or Glasqua (as in volume I of January, on day 13 page 818 we have said) is a city formerly of the Cambrian kingdom, then Archiepiscopal of Scotland on the river Clyde. Of which city (as Georgius Condus book I on the double state of religion among the Scots, page 28 testifies) the first Prelate was S. Kentigern, after death on account of notable signs of holiness Patron and Tutelar, who, as John Istacor book 2 on the deeds of the Scots chap. 7, there rests: in whose honor a temple at Glasgow was founded, second to no temple in Scotland either in adornment, or in the multitude of Canons and rich prebends. He treats of that city Camden in the description of Britain page 696. We have given on XIII January the Life of the same S. Kentigern whom Ralph Bishop of Canterbury in his epistle to Pope Calixtus against Thurstin of York calls Cantugernus. But by what author did Camerarius learn that S. Wiro was Bishop of Glasgow? Or why does he not name that author? He cites certainly several others, but with almost the same faith, with which above his countryman Dempster cited Molanus, namely Stephen the Abbot in the Life of S. Modoald book I chap. 2 and 34. We give below on XII May that Life of S. Modoald Bishop of Trier, written by Stephen Abbot of the monastery of S. James of Liège about the year 1100 of Christ. But there is no mention in it of S. Wiro, nor in Surius are there 34 chapters in the first book, but only 14. That author indeed mentions Pepin the Duke, who was the brother-in-law of S. Modoald, in book I chap. 2 and 3, and book 2 chap. 3. But not therefore because some think S. Wiro was familiar to this Pepin, does it follow, that wherever there is speech of him, immediately mention is judged to be brought in of S. Wiro.

[17] That S. Wiro was a monk wrote first perhaps the Trithemius cited at no. 10: but he does not prove it, nor several other things in the same place, such as that which he says he was Bishop in England, which from Pseudo-Marcellinus he described, and we already at length have refuted. The contrary error errs Arnoldus Wion book 3 of the Tree of Life in Annot. on VIII May, it is uncertain whether he was previously a monk: when he affirms, that from a monk of a certain monastery in England he was Bishop of Scotland. And these indeed will have it that he was a monk not of any institute, but Benedictine, as also Hugh Menardus, Benedict Dorganius from S. John, Gabriel Bucelinus, whom by a peculiar argument we shall soon refute. Nothing of monastic profession is handed down in the Life: much less that he, the Episcopate dismissed, embraced it again, and was made Abbot, either in the monastery of S. Peter in Germany, as Trithemius, or, as Wion, of S. Mary on the mount of Peter, which now is called S. Odile; or finally, as Bucelinus, on the Mount of S. Peter himself raised a notable monastery, and dedicated a basilica to the honor of the God-bearer, the chief Tutelar of his own Order. the monastery does not seem to have been given to him by Pepin, The history of his Life clearly hints, that the monastery was not given to him by Pepin, but a place previously uncultivated, remote from the affairs of the world: in which an oratory of S. Mary ever Virgin and Mother of God was constructed and consecrated to honor, and also a monastery of S. Peter. Which two although it can seem credible to have been built by the zeal of S. Wiro himself, but built by him or for his sake. and consecrated by him; yet this is not at all explored, since each could have been after his death, when the place was illustrated by miracles, procured by pious men. Yet there could not, either by the industry of the Saint himself and his companions, or by the liberality of Duke Pepin, not be constructed some little chapel or oratory, in which they might perform sacred things; not also a house, in which they might dwell, and receive those, who for the grace of instruction, or for receiving the Sacraments, or for health divinely through them to be recovered, mortals flowed there. And from such a crowd of guests gradually I think a gathering of religious men coalesced: but what kind of discipline and rule these observed, whether of Scottish monks, or of Iona, or others, or of S. Benedict, or finally of Canons or Clerics, who at least in the last centuries inhabited that place; up to now has been left in uncertainty among the more ancient writers.

[18] S. Wiro was not contemporary with B. Pepin Now the age of S. Wiro must be inquired, of whom two characters chiefly come to us: first that he was familiar with Pepin Duke of the Franks: the other that he was an imitator of S. Cuthbert: and one explains the other. Altogether there were three Pippins, of each of whom certain writers hand down that S. Wiro was their friend. The first was the parent of SS. Gertrude and Begga, having functioned in the principal dignity in the kingdom of Austrasia under three Kings of the Franks, Chlothar II, Dagobert I, and S. Sigebert; whose Pepin's Life we have published on day XXI February. About this man Cardinal Baronius vol. 8 of the Annals on the year 631 num. 8 writes, that on account of the sign of penance, unshod he was wont to confess his sins to S. Wiro. But that S. Wiro was much later than B. Pepin, at his Life §. 4 num. 49 we have shown, because this man is said to have proposed to himself to imitate S. Cuthbert: while however with Pepin dying S. Cuthbert was still a boy, scarcely born, when he died: who in the sixth year afterwards namely the year of Christ 651, when he was pasturing sheep, saw the soul of S. Aidan the Bishop led to heaven by Angels, and then having embraced the monastic life himself while still very young, died in the year 687, by no means at an advanced age. Whence I conclude, that when Pepin migrated from life, S. Wiro was scarcely yet born.

[19] That rock perhaps Gabriel Bucelinus wished to avoid, when in the Benedictine Menology he wrote, that S. Wiro flourished after the year seven hundred, about XX years after the death of S. Cuthbert, so that accordingly he could have read the Life of S. Cuthbert written by a monk of Lindisfarne, when Alfrid King of Northumbria was reigning peacefully, who however died in the year 705. He could also, if after the year 700 S. Wiro flourished, have both seen in person the examples of S. Cuthbert which he might imitate, before he came into Gaul, and have learned by the relation of others. But while from that, which I said, rock Bucelinus turns his sails, if however he does this designedly; he is dashed against another, which much more intently he would wish avoided. For he writes that Wiro was ordained Bishop by Honorius the Supreme Pontiff, namely the first of his name, nor was he ordained by Honorius I: who from the year 626 to 638 presided over the Church. I do not ask,

what author assigns to Wiro 70 years of Episcopate, which it is necessary to have flowed from the time of Pope Honorius until after the seven hundredth year of Christ. But how could he have been a Benedictine monk before he became Bishop, at least before the year 638, in which Honorius died? when S. Wilfrid, in William of Malmesbury book 3 on the deeds of the Pontiffs of the English affirms, that he was the first who taught the true Pascha in Northumbria with the Scots ejected, who instituted the Ecclesiastical chants antiphonally, who ordered the rule of most holy Benedict to be observed by monks. S. Wilfrid died in the year 709, of the Episcopate undertaken in the 45th. If before this the rule of S. Benedict was not received in Northumbria; less even in the dominion of the Scots, from which those who among the English for 30 years had borne the Episcopate, much less previously a Benedictine monk in Scotland: and had instituted monasteries, men otherwise religious, so abhorred from Roman rites, that they did not even allow themselves to be untaught the error around the computation of the Paschal cycle. What therefore was that monastery, in which before the Episcopate he professed the Benedictine rule S. Wiro? We do not deny however that he could profess this, since we judge him to have lived later: but since the writer of his Life made no word at all about monastic profession, we also do not establish anything for either side.

[20] Baronius elsewhere also changed his opinion about the age of S. Wiro: he was not Confessor of King Pippin after the year 750, for in the notes to the Martyrology he writes that he flourished about the year of Christ 750, as also Constantinus Ghinius: the Ms. Florarium about 752: Thomas Dempster in the Ecclesiastical history of the Scots book 19, in the year 757; and in the Scottish Menology, that he was the Confessor of King Pepin, who then namely was King of the Franks. But again not with the best faith he cites Constantius Felicius, as if he had written this in the Ephemerides: S. Wiro Bishop of the Scots, Confessor of King Pippin. But he wrote, that he came into France under Pepin as Viceroy, but of Pepin of Herstal, and chose a solitary life, and from him then was co-opted as counselor and Confessor. The Life agrees, which clearly calls Pepin Duke of the Franks, by whom S. Wiro was received and magnificently honored. Although in the Life of S. Plechelm he is called King of the Franks, who ruled over the Kings themselves, as later his son Martel. He was therefore Duke, whom we mentioned before, B. Pepin: likewise Duke was, and powerful with much greater power, Pepin of Herstal, the grandson of that Pepin, the grandfather of King Pippin. But Baronius believed him, after from his concubine Alpaid he begot Charles Martel, who although sometime fell into adultery. to have had a mind plainly averse from piety and divine things, so that he does not seem to have come even to the holy man to whom he might confess his sins, and with such great submission and reverence. For the Acts of S. Swibert imposed on Baronius, which in his Annot. on the Martyrology of 1 March he judges most faithfully written; when they are sewn together with most fallacious little narrations. For neither did Pepin ever repudiate his legitimate spouse Plectrude, yet was pious, even afterwards, nor did he so obstinate his mind in the crime, that he did not do many things piously, and bestow upon sacred places, even in the last years of life, with the same Plectrude present and consenting. Indeed to that adultery of his, but expiated by confession and penitence, the author seems to refer: accustomed to confess to S. Wiro unshod, when he says he was wont to lay open to S. Wiro the slippery falls of human, and did not disdain for the grace of confession to come to him unshod, and to obey promptly the command of his mouth. By no means therefore does it seem doubtful to us, that about this Pepin these things are to be received: which also Molanus in the Nativities of the Saints of Belgium noted in the margin. And much before John Gerbrandus a Leidis, when in the Belgic Chronicle book 2 chap. 15 about S. Willibrord, Radbod King of the Frisians, and this very Pepin Duke of the Franks he had treated, the following chapter thus began: Moreover in the times of the often-said Pepin Duke of the Franks, flourished … S. Wiro, arising from Scotland &c.

[21] What moreover is here attributed to S. Wiro, the same is attributed to S. Plechelm in his life, and sometimes to S. Plechelm. in these words: Pippin, the incomparable King of the Franks, held him in such great veneration, that each year at the beginning of the Lenten time descending from his palace, with bare feet, the royal purple put off, to the said place, which the Holy servant of the Lord held, he hastened to go, and with him took counsel how he should govern the helms of the kingdom according to the will of the Lord, and increase the magnitude of the holy Faith in himself and his subjects. There also with the highest Priest of the Lord confession of crimes made, and penitence received, on the part of humanity he weeps for things contracted. This namely is what the writer of the Life of S. Wiro calls, to lay open the slippery falls of human. Did Pippin therefore confess promiscuously now to Wiro, now to Plechelm? Or rather when he had gone to other places for the sake of disseminating the Faith, and fostering piety among the neophytes, if then to the church of the Mount of S. Peter the Duke had come, and not finding him, he confessed to Plechelm? Or perhaps did S. Wiro before Pippin and S. Plechelm migrate from life, and did the Duke who had been accustomed to confess to him, by the same reason and manner thereafter confess to S. Plechelm?

[22] whether S. Wiro published books? Dempster, who makes almost no Saint arising from Scotland not illustrious for published books, about Wiro thus has it: He wrote, Ordinations of his Church book 1, Epistles to King Pippin book 1, To the Brothers of Odile book 1. Where did Dempster see those books, or where did he read them cited by anyone?

§ III. The relics of S. Wiro translated to Utrecht and Roermond.

[23] About the burial of S. Wiro these things are handed down below in his Life: To the funeral of the blessed man a not small crowd of religious men, laboring with weeping and groaning, came: the moved people grieved over the departure of the affluent Father, whom citizens supernal of praise in jubilation bear to the heights, S. Wiro honorably buried, to be joined to the Angelic gathering. But the holy body within the walls of the said Oratory of S. Mary by the faithful of God, with hymns and concord of psalms, was handed over to fitting burial. Nor is it doubted that troops of the supernal were absent from the tomb, since a strange odor of mild fragrance is drawn in by all bystanders.

[24] About the relics of S. Wiro afterwards translated to Utrecht, these things are read in the Utrecht Breviary on VIII May Lect. IX: Whose (Wiro's) body, illustrious for miracles, was buried on the mount of S. Peter near Roermond. Afterwards however the chief part of his Relics, by the Canons of Utrecht (who on that mount, declining the devastation of the Normans, with their Prelate Hungerus, for some time had resided) was translated to the Episcopal See of Utrecht, where also it is held in veneration. a great part of the relics brought to Utrecht About the same translation Molanus in the Nativities of the Saints of Belgium thus writes: Yet the chief portion of the relics of S. Wiro, the Archiepiscopal church of Utrecht ascribes to itself. For with Utrecht occupied by the Normans, Hungerus the Prelate, with a few Canons, anxiously fled to Prüm. By whose presence Lothar the King moved, conferred on him the monastery of the mount of Odile, that in it free from the incursion of the Danes, they might celebrate the worship of the divine Numen.

[25] That this devastation of the Church of Utrecht happened John de Beka writes in the year of Christ 856. in the 9th century, More often indeed before that year that immense nation devastated Frisia and Batavia. For, as the Annales Bertiniani have, in the year 846 the Danish pirates approaching Frisia, in which year Frisia was devastated by the Normans, tribute received at pleasure, also having become victors by fighting, take possession of almost the whole province. In the year 847, the Emporium which is called Dorastadum, and the island of the Batavians they occupy and obtain. In the year 850, Rorich nephew of Heriold, who recently had defected from Lothar, with the armies of the Normans assumed, with a multitude of ships, devastates Frisia and the island of the Batavians, and other neighboring places along the Rhine and the Waal. Whom Lothar when he could not restrain, received into faith, and granted to him Dorestadum and other Counties. In the year 851, the Danish pirates plunder Frisia and the Batavians. In the year 852, the Normans with 252 ships approach Frisia, and with many things received, as they themselves determined, turn aside to other things. In the same year, Godefrid son of Heriold the Dane, with a strong band gathered, attacks Frisia with a multitude of ships. But in the year 854 the Danes, fighting in intestine battle among themselves, so for three days raved with most obstinate contention, that with King Oric and the rest of the Kings killed with him, almost all the nobility perished. In the year 855 Lothar gives all Frisia to his son Lothar. Whence Roric and Godefrid return to their fatherland, that is, Denmark, in hope of obtaining royal power. But in the same year Roric and Godefrid, with successes by no means smiling on them, contain themselves at Dorestadum, and obtain the greatest part of Frisia. The other annals for the most part agree.

[26] and its Metropolis Utrecht: But in what year Utrecht, which was the head of Frisia, was devastated by the same barbarians, is not easy to attain. In the year 856 certainly nothing hostile is recorded as undertaken. Whence some suspect, that by Lothar Augustus, not by his son Lothar the King, that monastery was given to Hungerus the Prelate. But Lothar the Emperor died, son of Louis the Pious, grandson of Charles the Great, on day XXIX September, in the year 855. His sons were Louis II the Emperor, to whom the father gave Italy; Lothar, to whom Lotharingia; Charles, to whom Provence. But in whatever year that disaster was inflicted on Utrecht, it is sufficiently clear, that not easily could that city and Church be restored to its former form, with those annual storms of barbarian incursion sounding around: so that accordingly it is by no means wondrous, that Hungerus, either escaped from a recent calamity, or now long seeking Sees somehow quiet, where at least he could perform divine things, why King Lothar in the year 858 at length in the year 857 fled to King Lothar, to whom Lotharingia and Frisia had fallen. For on day second of January, Indiction VI, in the third year of the reign of Lothar, which was of Christ 858 (since he had begun the reign in the year 855) was given to him by the same King the monastery of the Mount of S. Odile: of which donation the tablets recites William Heda, in the history of the Bishops of Utrecht, which also it seems worth the trouble to bring forth here. Thus therefore they have it.

[27] In the name of the omnipotent God and our Lord Jesus Christ, Lothar by divine prevenient grace King. If to places dedicated to divine worship we confirm any gift of munificence, this we trust will be available to us without doubt for obtaining eternal beatitude. Therefore let the industry of all the faithful of the holy Church of God, and of ours, namely present and future, learn: That from the relation of Gunthar, of our sacred palace, the supreme Chaplain, and of Hungarius, venerable Bishops, with Bishop Hungerus and the Canons fugitive we have learned that the Church of Utrecht, which is known to have been built in honor of Christ's Confessor Martin, with barbarian wickedness threatening, has been almost destroyed and reduced to nothing; and the Canons formerly serving the Lord in it, some scattered everywhere through diverse places,

some even slain. With this finally most great necessity weighing upon us, they have besought our Highness, that to the said holy See, within our kingdom, a quiet and peaceful place, for the consolation and refuge of the Canons, we would grant. To whose most salutary and most sincere suggestions, for the love of the Lord our Protector, also for the emolument and remedy of the soul of our grandfather Louis, and our father of pious memory Lothar, formerly Augusti, and also of our mother Hermingarda; or for our salvation and the stability of the kingdom, granting most willing assent, we have ordered these tokens of our Clemency to be made, through which in the canton of Maso, upon the river Rur, the monastery built in honor of S. Peter, which is called Bergh, donated the monastery of S. Wiro, to the said See of Utrecht, under all integrity, we hand over, and through all times, for the consolation and protection of the Rectors of the same See or Clergy to be of service, we grant; in such a way that the foresaid servants of God, having received our liberal munificence, may be delighted to entreat the Lord's mercy more freely for our salvation and that of our predecessors. And that this gift of our donation or piety through future times may persevere inviolable, with our own hand we have subscribed it below, and have ordered it to be assigned by the impression of our ring. Sign of Lothar the glorious King. I Daniel the Notary have recognized, written and subscribed. Given on the IV Nones of January, in the year, with Christ favoring, of the reign of Lord Lothar the most glorious King the third, Indiction six. Done at the monastery of Prüm in the name of God happily. Amen. Thus far the diploma.

[28] called Bergh, That that monastery of S. Peter, he says is called Bergh, the use of the inhabitants still has, that they call that village and the place of the monastery and temple Bergh or Mons (Mount): who however more accurately speak Sint-Odilie-bergh that is, Saint-Odile's-mount, or Mount of Odile: erroneously in Capgrave, and in the second part of the Legend cited before, it is called Mount of Odula. But for what cause it is called the mount of S. Odile, I have not yet learned. The name of S. Odile is celebrated elsewhere, especially in Alsace, where she lived. Whether some of her relics were translated here, or another cause prevailed for her cult, I do not know. But that this place is said to be situated in the canton of Maso, elsewhere we have noted, that the whole tract, which situated in the canton of Maso, from upper Trajectum to Batua along the river Meuse extends most far on either side, was formerly called Masau (for which here is Maso) Masegau, Maseland, Mosauga, Mosavum, or canton or County of the Mosarii. It was however twofold, as in the Division of the kingdom of this very Lothar between his uncles, Charles and Louis, this one of Germany, the other of France Kings, in the year 870 made, can be seen in Miraeus in the Codex of donations chap. 20, where to each is assigned the lower Masau, or Masau, and the upper Masau, of that part, namely Charles, which lies on the left side of the Meuse; to Louis, which on the right. The reason of the name is, that the river which in Latin is called Mosa, in French Meuse, by the Liégeois from the town of Visetum to above Dinant Mouse, with the word approaching nearer to the Latin name; this by the Teutons below Visetum to the Ocean is called Mase, or Maes. In that very division after five Episcopal cities. To Louis are attributed the abbey of Suestre, and Berch. Suestre is, commonly Susteren, a monastery of noble Canoness Virgins, a little more than two leagues from Bergh, or the Mount of Odile distant, built by S. Willibrord, about which thus writes Theofridus in his Life: The same munificent Prince Pippin, under the writing of a charter, in the fourth year of the reign of Dagobert, VI Nones of March, handed over to him a villa, situated in the canton of the Mosarii, and from the name of the river flowing past it called Suestram. About three leagues from the same place Berch, is the town Gangelt of the dominion of Jülich, which also is in the Mosan canton situated writes Einard book 4 on the miracles of SS. Marcellinus and Peter, with these words: There is likewise a royal estate in the canton of Mosavus, about eight leagues from the village of Aachen separated, which the inhabitants call Gangluden. But the word Pagus, both formerly by Caesar and Tacitus, that is the Mosan district, and everywhere by writers of the middle age, not for a rural village, as now, but for some district, comprising several such villages, or towns, and even cities, and a wider space of land: whence the French word pays flowed. Wherefore the canton Maso, or Masau, is the dominion adjacent to the Meuse; and both words the Teutonic Maseland expounds.

[29] But to the relics of S. Wiro let us return our pen. A part of them, as from Molanus we have said, by Hungerus the Prelate and the Canons, returning home by postliminium, seems to have been carried off to Utrecht. whether the relics from Utrecht were brought back to Bergh? Miraeus however in the Belgic Fasti, from the proper Offices of the Church of Roermond, thus writes: Whose Wiro's venerable body translated to the church of Utrecht (with the Danes and Normans devastating it) the Canons routed thence, to the said mount of S. Peter, with King Lothar favoring, brought back: where it was illustrious for many and heavenly miracles. But whence Henry Cuyck Bishop of Roermond drew these things, by whose authority those Offices were composed and edited in the year 1609, I do not conjecture. The other narration seems much more probable, that Hungerus carried away with him a part of those relics, with the Canons of the monastery of Bergh by no means daring to oppose.

[30] some rather left there, Yet a part was left here, and was perhaps thereafter held for the entire body, as in various places the bodies of other Saints are commonly believed to be preserved, although only some part of the bodies is extant. Nor was it perhaps openly clear to all the people here, that a part had been alienated. Certainly the writer of the Life of S. Wiro seems to have been ignorant of this, or to have dissimulated, when he so wrote: and miracles done at them: At whose sepulcher then very many benefits of healings are bestowed: nor does he depart unconsoled even today, who worthily celebrating his patronage, implores Divine grace asking that his crimes be remitted to him, with the Lord granting &c.

[31] brought to Roermond: What relics moreover here remained, when the college of Canons migrated to Roermond, were translated there also, and in the church of SS. Peter and Paul, which then was called of the Holy Spirit, and afterwards adorned with a Pontifical Cathedral, were deposited; and by singular providence of the Numen they were preserved, lest by sacrilegious soldiers of William of Nassau Prince of Orange, when he had captured Roermond in the year 1572, on day XXIII July, by the fifth assault, they should be violated in unworthy ways; when they had overthrown the table of the high altar, in whose base they were hidden. They were after twenty-two years found: and the feast of the Finding and Elevation each year is celebrated with double rite. About which finding and feast these things are noted in the proper offices. found in the year 1594, The feast of the Finding and Elevation of the bones, of SS. Wiro, Plechelm and Otger: which is to be celebrated always on the third weekday after the feast of the Most Holy Trinity. The bones of SS. Wiro and Plechelm Bishops and Otger Deacon, before the rage of the Iconoclasts, in the hollowed-out base of the table of the high altar of the Cathedral Church of the Holy Spirit of Roermond, in a wooden chest, with this old inscription, "Parts of the Relics of SS. Wiro, Plechelm, and Otger," were preserved. Which in the time of the Iconomachy of the year 1571 *, with the heretics overturning the table of the altar, and leaving the base itself untouched, by singular providence of God were defended from the fury of the heretics. But in the year 1594, at which time the base of the same altar was being renovated, in the same place they were found, and afterwards honorably elevated. For the religious memory of which thing and of these Patrons of this Diocese, this double feast of the second class was instituted, on the third weekday after the most holy Trinity feast always to be celebrated.

[32] Other Relics found at Utrecht in the 10th century. But those relics which had been carried off to Utrecht, afterwards, from fear of the same Normans, had to be buried or otherwise hidden. Which thus was done, that of the hiding-places, in which they had been hidden, the memory entirely fell away: until in the time of Baldric the XV Bishop, in which also Otto I Augustus was reigning, by divine revelation, as William Heda writes, they were found. About which Finding John de Beka these things before Heda has handed down: Moreover and the same Bishop the bodies of SS. Werenfrid, Lebuin, Plechelm, Wiro, Otger, Odulph and Radbod, by mystical revelation found: from which holy Patrons he more gloriously adorned the Trajectine church. The same Bishop Baldric translated the Relics of S. Plechelm to Oldenzaal, as more fully at his Life will be said.

* indeed 1572

LIFE BY ANONYMOUS AUTHOR.

From the papers of Wilhelm Lindanus Bishop of Roermond.

Wiro, Bishop of Roermond in Guelders (S.)

BHL Number: 8973

FROM MS.

Preface.

[1] To cultivate the memory of the Holy Fathers with sayings and writings, to extol them with worthy voices of praise, to praise that one who is wonderful in his Saints that this is fitting, is no one who doubts: when it is clearer than light that the same is the author of praise and holiness, through whom, and in whom whatever is holy is sanctified, and that nothing is holy without him, nor worthy of praise though Christian, it is right to believe. Wherefore we having undertaken to set forth piecemeal the Life and course of life of B. Wiro, particularizing few of many; we do not distrust ourselves to please Christ himself the author of his own holiness, in whatever someone busies himself to do worthily for his memory: but the reigning Duke does not offend, who applauds the triumphant soldier after victory.

[2] S. Wiro a Scot, Therefore Scotland, fertile island of holy Fathers, equaling with the numbers of the stars the patronage of Saints, brought forth Wiro ^a for the salvation of many, yet not from the lowest in the offspring of his parents' birth. Who soon weaned from his mother's milk, was handed over to be educated by the twin breasts of wisdom. But what need is there to pursue more? as a boy he learns letters. Under the rods of the school he drank in the supernal dew, before his years bearing manly care and mind. Still immature in age, distinguishing the examples of the elders, already then grave and holy: by a certain prefiguration of presage to himself, of what in the future he was about to be. He grew however in age, but flourished beforehand in mind, never entangling his heart in any allurements, nor did he draw back from his undertaking, his foot once placed on the steps of virtues: caring little for earthly things, and with all effort gravely panting for heavenly things. With these things, although in few, I do not think enough has been said about a youth of such great holiness; yet words are to be spared, since few must be used, lest the unpolished speech bring weariness to the readers, since for that work neither speech nor hour overflows: for the matter outweighs words and pen. ^b But as it is not of power, but of burden, to bring very many things with few to perfection; so it is becoming for the reader to perceive few in words, more in sense: nor in these does faith exceed merit.

[3] as a youth constant in well-begun things, But the holy young man Wyro, in age, holiness, in the order of Canonical grades, advancing daily, and growing in the year, and flourishing before God like a palm, multiplied like a cedar in the house of the Lord, was made a man lovable to God and to men; and soon brought forth into light by work, what already as a boy secretly

to mortals, openly to the inspector of secrets he had foretasted with sedulous intention. He knows therefore not how to yield to things begun, nor to relax the reins of his vow: he is not broken in adversities, nor is he extolled in prosperous things: he is not wearied by sacred vigils, he is fed by prayers, he is gladdened by fasts, nor by one verdict of things does he change the place of his purpose. For he set before himself with the gaze of his heart the holy Fathers, very many, especially these excelling in admirable magnitude of merits and virtues, ^c Patrick, Cuthbert, Columba, ^d columns of the country, lamps of the land; desiring to lean on their examples, and panting to emulate the religion of holiness. Nor only does he cease step-by-step to imitate, but also captured by divine love he sedulously takes up the course of pilgrimage: resolves to go on pilgrimage. but the event of things differs the time and place of departing ^e. Nor does it happen divinely that this strays from faith: he passes nights in psalmodies, equals days with sacrifices of fasts, inviting to himself for solace that they be the patronages of the Saints, and ever vigilant imploring heavenly aids: lest perhaps he be ensnared by the trap of the wicked party, or lest by some impediment of the flesh he be hindered in pursuing his vow.

[4] Nor long after the Church of his country, with the Pastor going forth from the man, is left destitute of the consolation of pastoral care: and soon by the concordant voice of all Wiro is destined for the office of Pastor: is elected Bishop and the people roar with the Clergy together, that no other from heaven was demanded, nor any other ought to be summoned for the patronage of his kindred nation. But Saint Wiro, not avid for perishing honor, persisting in the strength of humility, cries back, that he prefers to be called a disciple, rather than to be a master. It was the custom among the inhabitants of the same island, is sent to Rome to be ordained: first to elect a Pastor among themselves, then to direct the elected one to Rome, to be ordained by Apostolic hands, and the ordained one to revisit the See and people. The faithful people did not assent to Wiro long resisting, but rather him, although unwilling, by electing they compelled him not to refuse assent to their wishes. Then having found place and time of escaping his country, by the love of pious pilgrimage, he obeyed for the time the will of the urging people: yet before God he had himself in mind far otherwise, takes companions Plechelm and Otger. nor was he frustrated in vain hope. What more? Tending toward Rome, he does not delay to begin the journey: not from ambition of earthly dignity, but from desire of the long-desired pilgrimage. And there becomes companion ^f Plechelm a Priest of the way and vow, venerable in virtue, not of greater age, nor of much less merit. There was however to them one soul and heart in all things. The blessed Wiro also, with such a companion accompanying, while he was traversing the parts of the English, divinely is joined ^g Otger the Levite, and burning with the sweetness of heavenly things and putting after them earthly things, submitted himself to the patronage of the blessed man. The journey more securely, which already he had ordered himself to wish, the Holy man undertaking, of virtues, the wavy straits of the sea, with Christ as leader, with prosperous course he traversed.

[5] with them religiously visits the holy places: But Rome, whither they tend to go, pursuing the begun journey, with Christ as leader they reach. The thresholds of the holy Apostles Peter and Paul they press with impressed lips, the marble of the pavement they water with tears, with prayers and vows they solicit the altars, to heaven they transmit prayers, the places of the Saints they frequent often: the groan and petition of Christ's servants is heard, nor from the divine hearing is it shut out even for a little. What they seek, to will, to be able, to perfect, divinely is not denied to them. For both Peter the bearer of the keys of heaven opens heaven for their sighs. But the Apostolic Lord these things thus learned, ordered B. Wiro to be summoned to himself. Nor was there delay: the holy man was present in haste, received kindly by the Pope together with his unremoved companions. Whom, as he came in person, the Pope perceiving in his face, what was in his heart he sensed: and soon rushing into embrace, was glad in the holy kiss, not without tears, namely with the bowels of indelible piety moved. At length having gained modest speech; the Pope speaking first, asks the name and country, and course of purpose in order. But the holy man, as a hater of falsehood and tenacious of truth, the sum of his legation first re-weaving in order, then the affection of his will to a man of such great holiness laying bare to the full, with feet wrapped around, with many supplications as suppliant entreats assent. is ordained Bishop with Plechelm, But the Apostolic Lord is not bent by such kinds of petitions; and preferring to provide for the advance of the people of God, and also to satisfy the election of the faithful, although unwilling and long resisting, he raised him to the Episcopal order. Indeed also Plechelm the companion of his journey he promoted to the same honor: and bound them to himself with the bond of supernal love into the embrace of fraternal charity: and enriched with the patronages of the Saints, honored with gifts, he directed them to their country; with the precept of his authority calling B. Wiro to witness, that before he should return to his own he should not attempt the course of pilgrimage anywhere.

[6] But the holy man obeying the precept; thence returning he passes over the ridges of the Alps, is joyfully received by his own: traversing the straits of the stormy sea and tolerating nothing sinister through the diverse ways, came to many for joy in his own. Whom the people with applause, the Clergy with voice in jubilation, every sex and age of the people extolling with praises received, and to the Episcopal Cathedral soon the unanimity of all places him. Who placed in the See shone with magnitude of good days, made notable by morals and examples, equaling the course of life with doctrines, not slothfully scattering the seeds of life among the peoples. Yet not at all changing his mind from the undertaking, secretly from men, openly to God, he sedulously panted with the heat of pilgrimage. What more? The grace of Christ, to whose love he gaped, did not long defer for him the time and event of escaping. Episcopate left, Therefore having taken to himself unremoved companions, namely Plechelm partaking of the same honor, life, and vow, and Odger the Deacon of religious life, caring little for the flatteries of his parents, the delights of wealth, the flow of popular glory; he undertook the journey with Christ as leader, which already as a tender child in years he had adopted in mind. Who traversing the diverse confines of regions, came to the Gallic sea: where ascending a ship, with the impulse of the tempestuous shoal cutting through with right course he applied himself most gladly to the nearer shore. sails into Gaul: For now as he touched the port, looking back at the danger of the sea behind, he gave thanks to God, that already he had escaped the shipwreck of the world, by striking the threshold of exile, comparing the storms of the sea to shipwrecks of the soul; the solidity of the shore, to the tranquility of eternal rest. He girds himself for the labor of the ways, nor certain into what part he should tend, secure however about God, that the help of guidance not be lacking to him, who does not desert those hoping in him anywhere. Nor more does the exile exult in the long return wearied, about to enjoy by postliminium the desired embraces of his parents, than the holy man having struggled out from the flatteries of his own, rejoiced to lie under the uncertain labors of exile. For he preferred to be held among foreigners as poor and modest, than among his own to be reckoned rich and glorious.

[7] Thence having gone back (nor does the way fail him going) he is directed into the parts of France. And when ⁱ Pippin Duke of the Franks by report's narration learned, that such men wished to sojourn within the bounds of his kingdom, Summoned to Pippin the Duke and that the whole country had illustrated their holiness; filled with joy, made them come to him in haste. Whom coming receiving with honor, and the cause of the journey heard, B. Wiro soon among his ^k God-fearing and venerable to all he placed, and committing himself with his own to his holiness, with the highest veneration as patron he cultivated him. For a place remote from the affairs of the world the said Duke himself, providing for the future, receives the Mount of S. Peter to inhabit: granted to B. Wiro for staying, where more freely with his own there he might take heavenly fruits: which place by the mouth of the people ^l is called Mount of Peter ^m, in which an oratory was constructed and consecrated to the honor of S. Mary ever Virgin and Mother of God, and also a monastery of S. Peter constructed with the artifice of a beautiful work of stones, which endures to the present. Therefore the holy man having approached the long-desired place, exhibited himself and his own as imitable to many, now not delaying by work to fulfill, what from the flower of youth he exercised by intention of mind: not accommodating eye to pleasure, not ear to mockery, not mind to levity, in which with companions he lives most holily: always he ruled himself with the anchor of gravity and the chain of morals and honesty. Christ in heart, Christ in mouth: nor loving anything besides Christ, daily on the altar of his heart he sacrificed himself to Christ, by persevering in vigils, by insisting on prayers, by walking in fasts; poor in things, rich in the riches of merits, strong against vices, easy to forgiveness, sparing to himself, generous ⁿ to all. Who would doubt that the strength of humility and charity overflows in all these things foretold? With doctrines and examples he illumined the people, with many notable virtues he shone forth; he envied himself to the lands, he gaped wholly to heaven, helmeted with the diadem of the holy Cross, ignorant how to fear the impulse of tumultuous fortune, knowing how to overcome the machinations of the ancient enemy, not slothful to exhibit to subjects and companions the path of life by merits and examples, he was not displeased to apply the hand of physician to those weighed down by the diseases of sin: weeping rather others' losses than his own.

[8] He was held also in such great veneration by the said Duke of the Franks, is adopted by the Duke as Confessor, that as president of his soul and tutor of his life, on account of the mark of holiness, among his own he venerated him. For he was wont to lay open to him the slippery falls of human: nor did he disdain for the grace of confession to come to him unshod, and to obey promptly the command of his mouth. Also he is summoned often to be present at the consultations of the elders, and Counselor. inasmuch as he was apt for counsel, nor frivolous in eloquence, not accepting the person but openly making the truth of things he did not cease. Never did livid bile contract his brow into a wrinkle on account of the malice of any one indignant. He preferred to please God alone, rather than be liable to assent to a flattering tongue. Through these and greater than these things the holy man conversing among men, by no means changing the rigor of his purpose, becomes great in age, [old] but greater in virtue; grave in years, but graver in merits. For he does not repent of exile, about to seek the homeland: nor is he ashamed of labor exacted, about to enjoy eternal rest. He grows weary in old age, but convalesces in mind: he has the goal at hand long desired by hope: the limit of pains is finished, the joy of rewards is at hand.

[9] For the time was at hand of mercying, in which the Lord disposed to remunerate the worn-out soldier: that summoned by the Highest, he might enter the palace of eternal felicity, not to die, but to be changed for the better: because precious in the sight of the Lord is the death of Saints. Seized with a small force of fevers, changing the ecstasy of flesh in the rising of life, he rendered his happy soul to heaven, to be transferred to the bosoms of Abraham by the hands of Angels. dies of fever. To the funeral of the blessed man a not small crowd of religious men, laboring with weeping and groaning, came: the moved people grieved over the departure of the affluent Father, whom citizens supernal, in jubilation of praise bear to the heights to be joined to the Angelic gathering. But the holy body within the walls of the said oratory of S. Mary by the faithful of God with Hymns and concord of Psalms is handed over to fitting burial. and buried shines with miracles. Nor is it doubted that troops of the supernal were absent from the tomb, since a strange odor of human smell of wondrous fragrance is drawn in by all bystanders. His festivity is celebrated on the eighth Ides of May. Therefore at his sepulcher then very many benefits of healings are bestowed: nor does he depart unconsoled even today, who worthily celebrating his patronages, divine

implores grace, and asks that his sins be remitted to himself, with our Lord Jesus Christ granting, who reigns and is glorified with God the Father and the holy Spirit, through the ages. Amen.

ANNOTATIONS.

d. Sur. doves.

TRANSLATION OF THE COLLEGIATE CHURCH

From the Mount of S. Odile to the city of Roermond.

From the Archive of the Roermond Church submitted by Adrian d' Abreu Rector of the College of Roermond of the Society of Jesus.

Wiro, Bishop of Roermond in Guelders (S.)

FROM MS.

[1] In the name of God. Amen. We ^a Reinald, by the grace of God Duke of Guelders and Count of Zutphen, to all who shall inspect the present page, greeting in Christ and to know the truth of the matter performed. Reinald Duke of Guelders In the presence of our Comital Self the venerable and discreet men, the Canons of the Collegiate church of the Mount of Odile of the Liège diocese, with weeping have complained, that since their said church in our Duchy and Dominion of Montfort is, situated in a deserted, wooded, and solitary place, and there and in the surrounding places, often and as if continuously, grave discords and wars have been wont to arise. But also that several malicious robbers, nocturnal and hidden, petitioned by the Canons having suffered many losses of wars and robbers not having God and the church before their eyes, lying in wait for the said Canons and their goods, by rapines, thefts, nocturnal fires, defiances, depredations, and very many invasions and other grave dangers, have invaded them, and even now secretly and hostilely strive to invade less justly. Wherefore the said Canons, such dangers and defects of temporal goods, by which from the incursions of the malign they have often been despoiled, no longer being able to bear, with just and legitimate motion compelling, which deservedly can fall upon any constant man, to our town of Roermond, as to a place of defense and refuge, have fled; and to the Chapel of the holy Spirit, situated within the said town, near which there is a fit and sufficient place for cloistral houses, and other necessities to be procured, they desire their College to be translated, that the divine cult, that place to Roermond which on account of the foretold dangers has often been diminished and is frequently diminished, may be augmented, and the Canons themselves in the tranquility of peace and devotion of mind may be able to serve the Lord, our consent and assent for the said translation to be made, as from their temporal Lord, with most humble prayers they have requested.

[2] We therefore directing the things related by the said Canons to the keenness of mind, grants, and wishing with paternal affection to compassionate their humble prayers and evident necessities, for the foresaid translation to be made to the often-said Canons our consent, and assent, and favor in the name of God we wish to confer: and on account of the foresaid dangers and the augmentation of divine cult, and other reasonable and just causes, expressed to us by the same, with the protection of our seal we confer, and with free will in the name of God we have determined to bestow. Given in the year of the Lord 1461 on the very day of B. Gertrude the Virgin. This translation also was confirmed by Edward ^b of Guelders, temporal Lord in Montfort by a diploma of almost the same tenor, as the preceding, given in the year 1361 on the third day of the month of April. with the Lord of Montfort consenting, Then it was confirmed by the Magistrate and Town of Roermond, with the libertines decretal applied, and other Canons due by right, and customary, the rights of the Lord Duke of Guelders and the said City through all things saved and inviolate: the city of Roermond, and there were drawn up letters of the same tenor of speech, as the preceding in the year of the Lord 1361 on day XX April. The same then was confirmed by the Bishop of Utrecht and the Provost of the said Church of the Mount of Odile, by diploma as follows.

[3] John ^c by the grace of God Bishop of Utrecht, and also Hugo Vustinck Canon of Trajectum and Provost of the mount of Odile of the Liège Diocese, the Bishop of Utrecht confirming the Translation of the Chapter, to all and individuals who shall inspect the present letters we make manifest, that we, with the consent of the Chapter of our Trajectine church, to the Translation of the Collegiate Church of Mount-Odile of the Liège diocese, to the town of Roermond of the same diocese, and to the Chapel of the H. Spirit there by the most Reverend in Christ Father D. Engelbert Bishop of Liège made or to be made, from certain and legitimate causes, moving the said Rev. Father and us, our consent we have applied, as also assent in these presents we consent, under the manner and form below written. First, that to us the foresaid Bishop of Trajectum, and our successors in perpetuity, the Provostship of the said place of Roermond or of the Chapel there, and to us the Provost and our successors who for the time shall be of the Canonries and prebends all and individual, and other benefices of the same Chapel for the time vacating, the provision and collation will pertain, and ought to pertain by full right, as up to now to us has pertained and been wont to pertain in the place of Mount-Odile foresaid: and that whatever privileges, especially the donation of Mount-Odile foresaid, made by the most Christian Emperor Lothar to our Trajectine Church, of the Church of Mount-Odile foresaid and to us competent, may safe and in their strength remain, to endure for perpetual times: and that all and individual privileges of this kind, liberties, statutes and customs and other rights universal, to us in the place of Mount-Odile commonly or separately competent we may use, and lawfully may be allowed to use, enjoy peacefully and quietly in the town of Roermond foresaid, with our right of the church in the place of Mount-Odile often-said safe to us. In testimony of which thing we the Bishop of Trajectum, and also Hugo Vustinc Provost of Mount-Odile foresaid, our seals to the presents we have determined to apply. Given in the year of the Lord 1361, on day XX of the month of April. Then was added the confirmation by the Bishop of Liège, as Ordinary, as follows.

[4] In the name of the Lord. Amen. To all who shall inspect the present page, Engelbert [d] by the grace of God Bishop of the Church of Liège, greeting in him, who about to ascend from earth to heaven left peace to us. the Bishop of Liège Among the innumerable cares, by which from the debt of our Pontifical office assiduously we are urged on, that especially sits in our heart, that the Churches of our committed vigilance not be defrauded of due services, and the persons of them deputed to divine cult, may flourish in the tranquility of peace. For we know that not except in the time of peace is the Author of peace well worshipped. Long ago therefore to us beloved in Christ the Chapter and individual Canons of the church of S. Peter of mount-Odile, of our diocese, attentive to the gravity of the dangers in the prior place, have laid open to our hearing, that their said church in a deserted, wooded place, removed from men, lacking all garrison of defense was situated; and the Canons of it ordered for performing divine office in it, by the incursions of malign robbers or seizers not having the fear of God, in many past times have suffered sacrileges, fires, depredations, nocturnal exits, rapines, defiances and invasions of bodies and goods, and other great dangers and various losses often, and from day to day are miserably suffering: to such an extent that the church itself of chalices and ornaments has rather been deprived, and its Canons mostly have been despoiled of their goods; sometimes also on account of the defiances, invasions, and insults made to them in the place itself to dwell, and from their habitations very far from the church to come to the church for divine things to be celebrated in it, on account of the danger of death and torture of body to be avoided and from fear of their bodies, which on any constant man not undeservedly could and can fall, by no means have they dared, as also they do not dare in the present. On account of which the said church often hitherto has stood defrauded of divine Offices, and from day to day is being defrauded.

[5] But since with the rival of peace procuring there are growing strong in the parts of the Duchy of Guelders, with the assent of those having interest, in which the said church consists, more than usual wars and discords, and place and time of peace for the said Canons for serving in their church the Lord of virtues, by no means is hoped to come about; They have humbly besought Us, that the said church of theirs and themselves, and their College, to the town of Roermond of our foresaid diocese, sufficiently near to the church itself and very populous, surrounded with the protection of walls, fortifications, and towers, descending in fee from us and our church of Liège, and to the chapel of the holy Spirit constructed in the same town, around which they will be able to build cloistral houses, and have, and peacefully with the said rapines and insults ceasing dwell, and serve the Author of peace securely, to translate; and to hand over and assign the said Chapel to them, and to erect and constitute it as a Collegiate Church we may deign; especially since to this would be added the will and consent of the Venerable man the Provost of the same Church of mount-Odile, of the Canonries and prebends of the said Church Ordinary Collator, and of the venerable Father Lord Bishop of Trajectum, to whom pertains the Collation of the Provostship of the same; and also of the Illustrious Prince Lord Reinald by the grace of God Duke of Guelders, under and in whose jurisdiction each place consists, and the noble Edward his brother, our kinsmen; and besides the honest man Godefred of Elmpt, Investee of the parochial church of Roermond Patron of the chapel itself, in whose parish the said chapel consists, and the most Reverend in Christ Father and Lord ^e D.R. de Ursinis, by divine providence Cardinal Deacon of S. Adrian and Archdeacon of Campinia in our church of Liège, in whose Archdeaconry the same Chapel is situated. We however on these things wishing to proceed with due maturity, on the foresaid have made diligent inquiry

into the truth, and through the same inquisition we have found, that the things suggested to us on the part of the said Chapter and Canons were true.

[6] Wishing therefore to surround the Collegiate church itself and its persons from the said tribulations, and the suitability of the Roermond place, persecutions, and intolerable oppressions; and to place them in a place of peace, in which they may be able to expend devout service to the Lord; and being made more certain of the suitability of that place itself, to which they desire to transfer themselves, and the good devotion, which the people of that town have toward God and his holy Church; the Chapter, Canons, College, and Provostship of Mount Odile, with all privileges, rights, honors, goods, tithes, and other things to them and their said Church in any way pertaining, with the counsel and assent of our Venerable Chapter of Liège, and of the Lords Bishop of Trajectum, Duke Edward, the Provost, Archdeacon and Investee foresaid, and the honorable men, the Judge, Aldermen, Burgomasters, Consuls, and the whole City of the said town of Roermond by special assent, in the name of God, by our ordinary authority, to the town of Roermond itself and the Chapel of the holy Spirit situated in it we transfer; and the Chapel itself with its rights and appurtenances universal from now we give to the said Provost and Chapter, for the erection of a collegial cloister, and the same into a collegiate church we erect, make, and constitute: establishing that the said Canons from now in the church of the holy Spirit conventually and perpetually the Canonical hours nocturnal and diurnal and other divine offices may celebrate, and personal residence may make in it, as up to now in the church of mount-Odile they were held and accustomed; and cloistral houses around it for themselves may procure or build, in which the Canons themselves and their successors, protected by the protection of the inhabitants of the said town, may, as in a tabernacle of trust and beauty of peace and opulent rest, for perpetual times be able to dwell.

[7] We give moreover to the said Chapter and Canons, by us, as foresaid, translated free faculty, license, and authority, of the relics, ornaments, books, under the same privileges and rights as before chalices, bells, altars, and choral seats or stalls of the Choir and other things of the said church of Mount Odile, spiritual and temporal, of which to them shall seem expedient, to translate to the said church of the holy Spirit; and the church of the holy Spirit itself, if and when there shall be need, to augment, and against it a cemetery to construct, and have consecrated, and in the Chapel itself and town of Roermond, as far as concerns the persons of their College, to use all and singular rights, liberties, franchises, privileges, immunities and customs, lawful and honest, which up to now in the said church of Mount Odile they have used and enjoyed. And to the same Canons and Chapter by force of these we grant in the said church of the holy Spirit and its cemetery burial, with the right always saved of the parochial church, from which it shall happen that bodies to be buried be taken up. We decree moreover that the cloistral houses foresaid, after they shall be perpetually deputed for the habitation of the Canons themselves, may enjoy that liberty, which the cloistral houses of the Canons of the Collegiate churches of our diocese enjoy.

[8] And that this present translation of ours may bring prejudice to no one, but to each one their rights may be conserved unimpaired, without the prejudice of anyone; we wish and ordain, that the collation of the Provostship of the foresaid Church of the holy Spirit which, up to now was called the church of Mount Odile, and to the Canons of the church of Trajectum, by the Lord of Trajectum existing for the time, only was wont to be assigned, may pertain to the same Lord Bishop of Trajectum; and to the Canons of Trajectum only by him, as often as it shall vacate, be conferred: and that the Provost of the church itself of the holy Spirit, of the Canonries and Prebends, by us from the church itself of Mount-Odile to the said church of the holy Spirit translated, may remain Patron and Collator, and may have all kinds of right in the said church of the holy Spirit, which up to now in the church itself of Mount Odile he had been wont to have, with the donation of the place of mount-Odile by the Divine memory Lothar Emperor of the Romans made to the Trajectine church, with the rest of the rights, liberties, privileges, exemptions, statutes and customs to the same Trajectine church in the said church of Mount Odile at the time of this translation competent, of which it shall be able legitimately to be established, to the Trajectine church itself perpetually saved remaining and unimpaired: and to us it pleases, that those, as far as the rights shall suffer, without the prejudice of us and our church of Liège, in the church itself of the holy Spirit they may be able to use, just as they in the said church of mount Odile before the present translation were using.

[9] Moreover, lest the said church of S. Peter of Mount-Odile, and the chapel of B. Mary contiguous to it, yet so that there may remain in the prior place four ministers, should remain entirely desolate, and be defrauded altogether of divine offices; we wish and ordain, that in the church and chapel foresaid these Priests may remain, namely, the Investee of the same parochial church and the chaplain of the Altar of B. Catherine, and also of the altar of B. Mary Magdalene, in the church and chapel of Mount-Odile situated, together with the Sexton of the parochial church itself: and that to the ecclesiastics of Mount Odile all things may minister the said Canons, which before the present translation to the same they were held and accustomed to minister.

[10] By the present translation moreover, donation, and let the right of the Bishop and Archdeacon of Liège be saved, concession, ordination, constitution, will, and erection, we do not intend in any way to the right and jurisdiction to us and our Church, in the churches of Mount Odile and of the holy Spirit, and the persons of them previously competent, indeed nor to the said Lord Archdeacon as far as the institution and admission of the Chaplain, who in the said church of the holy Spirit before the present translation existed, and the perception of the fruits of the benefice of the same at the time of vacation of it accruing up to now competent to him, in any way to prejudice: indeed we wish, that to us and our successors Bishops and the Church of Liège, and also as far as the foresaid specially reserved to the said Lord Archdeacon our rights and the rights of the Archdeacon himself perpetually intact may remain and be conserved unimpaired, with the rights, privileges, jurisdictions, and customs of the Chapter itself by us translated in the same churches and their persons, as far as all and other singulars, nonetheless always saved. We ordain moreover, that the said Chaplain of the church itself of the holy Spirit with the said Canons the Canonical hours nocturnal and diurnal continually may be held to frequent and chant, and to them be subject and obey in lawful and honest things, and with them daily distributions may receive, just as the said Chaplains of Mount-Odile were wont to do and be subject.

[11] Therefore let it not be lawful to anyone of these present or future to contravene the foresaid in any way. the Liège Chapter confirming each. But if anyone with rash daring shall presume to attempt these things, the indignation of the holy Spirit and of the blessed and undefiled Virgin Mary, and of Blessed Lambert the Martyr, whose successors in the regimen of the Liège Church we are although unworthy, to whose praise, glory and honor we have done the foresaid, and ours he will be able without doubt to fear. Whatever besides shall have been done to the contrary, we decree void and empty. In witness, strength, and protection of all which, to the present letters our seal we have determined to apply. And we the Vice-dean, Archdeacon, and Chapter of Liège protest that the foresaid have been salutarily done and ordained from our counsel and assent, and to the same we impart our consent or presence. In witness of which to the same letters our seals we have determined to apply. Given in the year of the Lord's nativity 1361, of the Month of May on day twelfth. Moreover the said church of the holy Spirit at Roermond from Collegiate was made Cathedral in the year 1569 of the month of May on day XI, when the most Reverend Lord William Damasi Lindanus, the first Bishop of Roermond, came to Residence, but now the Episcopal See has been translated to the church of S. Christopher.

ANNOTATIONS.