Guibert

ON SAINT GUIBERT,

FOUNDER OF THE MONASTERY OF GEMBLOUX

AND MONK OF THE ORDER OF S. BENEDICT IN BRABANT.

YEAR 962

PREVIOUS COMMENTARY.

On the Life written by Sigebert, age, cult and Relics of the Saint.

Guibertus, Founder of the monastery of Gembloux, in Brabant (S.)

BY G. H.

Gemblacum, anciently Gemmelaus, commonly

Gembloux, once a fortified place, by S. Guibert converted into a monastery of the Order of S. Benedict,

situated in the diocese once of Liège,

now of Namur, Gembloux monastery of S. Guibert, and inserted into modern Brabant:

which by the influx of inhabitants, on account of the miracles and veneration

of S. Guibert, so much grew; that Arnulph the Abbot

the ninth surrounded it about the year 1150 with walls. The Abbots

enjoy the title of Counts, and in the public Estates of Brabant

obtain the first place among the Nobles. The monastic

life S. Guibert began in the monastery

of Gorze near the city of Metz; dying at Gorze. and there also dying,

but translated to Gembloux, there had his burial.

About the Gorze monastery consult the Acts of B. John there

Abbot, illustrated by us on the 27th day of February.

[2] The Life of S. Guibert was written by Sigebert the monk

of Gembloux, Life written by Sigebert edited on this 23rd of May by Laurentius

Surius, which we collated with two Manuscript codices,

one of the Trier monastery of S. Maximinus, the other of the monastery

of Corsendonk of Canons Regular in Campine near

Turnhout; in which was the History of the elevation of the body,

which we subjoin to the Life. We had also the Life and the said

history of elevation from the Manuscript codex of Utrecht, and the history of elevation from Manuscripts. but contracted

into a compendium: nevertheless that epitome was useful

for distinguishing some variety of readings: and because it remembers

a book reporting almost innumerable miracles wrought at the Saint's tomb,

it gave us occasion to inquire about it more solicitously

among the people of Gembloux; but they denied that anything

of the sort was found among them. Aubert Le Mire in *Notitia

Ecclesiarum Belgii* chapter 56 edited two diplomas of the Emperor Otto I:

diplomas in Le Mire of which by one he confirms the construction of the said

monastery of Gembloux and the possessions offered to it; by the other he constitutes

its Advocate Lambert Count of Louvain:

which can be seen there. From the former Sigebert transferred the chief points

into the Life he wrote, and added the subscription,

which is wanting in Le Mire. Richard Wassenburg

in book 3 of the Antiquities of Belgic Gaul folio 179 also

wove in some Acts of S. Guibert, other things in Wassenburg. in which he asserts that

chiefly by his authority Hilduin, simoniacally

promoted to the Episcopate of Liège, was deposed, and Richarius

substituted for him, when he himself had refused the offered Episcopate.

That this was done in the year 920 stands from the Chronicle of Flodoard,

who however does not mention S. Guibert. Bartholomew

Fisen in each work to be praised below says further,

that he, complaining of Hilduin, seemed worthy to Charles the Simple,

though still a Layman, to be substituted for the deposed sacrilegious one:

which he however refused.

[3] No one has accurately proposed the time of his life: Yet since

in the year 920 still in secular military service, he was judged fit

to be ordained Bishop of Liège,

it is sufficiently understood that he then had some age. Let us therefore grant

that he, whom it is established died in the year 962, lived about

seventy years; and it will follow, that he was born about the year

892, He seems born about the year 892, judged worthy in his 28th year of age,

to be assumed to the Episcopate. In the History of the elevation

he is said to have consummated almost forty years' space in the exercise

of good works: whether is understood the construction

of the Gembloux monastery, or the beginning of monastic life in the Gorze monastery,

the year indicated will be the twenty-second above the nine hundredth.

The confirmation of Otto the First Emperor

indicated above on the construction of the monastery, was made

in the year 946, and two years thereafter elapsed an Advocate was given.

He converted some of the Hungarians, rushing into these parts in the year 954:

and finally in the year as said 962, died in the year 962,

on this 23rd of May rendered his spirit to God. With years thereafter

elapsed 137, namely in the year 1099, he began to shine with many

miracles, and afterwards in the year 1110 his body was solemnly

elevated.

[4] His sacred memory was thereafter inscribed in the Fasti,

and on this 23rd of May is reported in the Manuscript Martyrology

of Trier S. Maximinus in these few words: inscribed in the Fasti May 23, "Of S. Wibertus

the Confessor." In the Manuscript of Brussels of the Church of S. Gudula it was thus accustomed

to be recited: "At Gembloux of S. Witbertus, who first

among the noble Knights of Lotharingia, with military service deposited

and girding himself with the cincture of religion, founded

the Gembloux monastery." In the Gembloux Church these things

used to be announced: "At Gembloux of the monastery of S. Guibertus,

our Father and Founder, Confessor distinguished

in miracles." Many others followed, especially the authors

of monastic Martyrologies, Wion, Dorganius, Menardus,

Bucelinus, with the Manuscript Florarium, and Galesinius, Canisius,

Saussajus, Fisen, but chiefly Molanus in Natales Sanctorum Belgii,

where he recites very many things about him. wrongly on February 4. On February 4

is venerated S. Gilbertus, Founder of the Sempringham Order

in England, in whose place Petrus de Natalibus in book 3

chapter 83 substituted this Guibertus, whom he writes Gilibertus,

asserting that he rested in peace on the 2nd Nones of February.

Soon followed Galesinius, Felicius, Baronius in the Notes to the Martyrol.

Rom., Le Mire in the Belgic Fasti and others. In the Manuscript Florarium

he is reported also on April 23 by error, in place of May 23:

all to be refuted from the author of the Life and the distinction of each Saint.

By a similar error on October 25 was inscribed

in the Manuscript Calendar of the Benedictine Order, taken almost

from Trithemius, who has some elogium in book 3 On Illustrious Men

of the Order of S. Benedict chapter 217: but the Life, which

he asserts to have been written by Sigebert, he did not read, while he is silent on the day

of death, and notes that the Saint flourished in the year 920, in which

he was still girded with the military cincture.

[5] But besides the primary festivity, which

is celebrated May 23 with its octave, there is another secondary festivity,

elevation September 23. on account of the elevation of the body, accustomed to be held

on October 23; which among the Gembloux people is annually proclaimed

in these words: "At Gembloux, the elevation of the body

of our holy Father Guibertus, Confessor of Christ,

distinguished in miracles." There followed Molanus, Canisius, Wion,

Dorganius, Ferrarius. Arnoldus Rayzzius in *Hierogazophylacium

Belgicum* page 223 writes that in the year 1623, inspection of the Relics in 1623 on the day

July 23, the Relics in the Gembloux Church preserved

were visited, in the presence of the Abbots of Gembloux

and Villers, likewise of Hyacinth de Casale

the Capuchin, then for the time legate from the Apostolic See

in Belgium, and Andrew Trevisius, Physician of the Most Serene

Infanta Isabella Clara Eugenia. Then first,

says Rayzzius, was found the body of the most glorious

Confessor Guibertus, wrapped in linens and silks, and

among various parts of the bones, a great part of his very skull,

bones of the arms and shins, of the spine

and of whole shoulder-blades, likewise many vertebrae of the spine

of the back. Adds Rayzzius, that he received as a gift of S. Guibert's

whole vertebra, and of the half of the lesser bone of the arm

of the same. Furthermore on page 219 he asserts that a bone of S. Guibertus the Confessor

is in the church of the Florennes monastery. But

S. Guibert dedicated his Gembloux monastery

to God, and to Peter the Prince of the Apostles, and to Saint

Exuperius the Martyr. He was of the Theban Martyrs

a chief companion of S. Maurice, whose Relics he obtained,

and of these a great part is still said to be preserved there

on their natal day September 22.

[6] Le Mire in his Natales suggests these things, here to be inserted:

"There was a certain estate of the monastery, Mont S. Guibert, which now

is called Mont S. Guibert, an uncultivated place, but apt

for fortification. Which place lest an invader should occupy

and fortify, Godfrey Count of Louvain, Duke of Lotharingia,

who was Advocate of the people of Gembloux, took counsel,

constituted by the Emperor, and confirmed by the Bishop

of Liège, that the bier of S. Guibert there

should be brought, famous by his miracles. for restoring the destroyed church.

But God conferred such great grace of healings through him,

that from the offerings a notable

church was built, around which many built houses. Whence

Godfrey wished no Advocate of the place to be besides

himself, nor any other legal or customary right to be observed there

than at Gembloux: but Godfrey

the third of his name and honor, also confirmed

to the burgesses of the said Mons the market fair." Thus Molanus:

but that village is distant from Gembloux, toward Brussels,

a journey of an hour and a half. Godfrey son of Henry II Count

of Louvain presided from the year 1106 to the year 1140, to whom

then succeeded his son Godfrey II; and to him about the year

1144 dying succeeded Godfrey III, in Cunis

commonly called, who lived up to the year 1186.

Bartholomew Fisen mentions the death and elevation of S. Guibert

in the History of the Liège Church: in the Flores also

of the same Church from Sigebert and Molanus an elogium

he composed, to which in the Flores he subjoins a chronological series

of the Abbots of Gembloux, from Erluinus, whom Guibertus

instituted, up to the time of his writing, that is to the year

1647.

LIFE

By the author Sigebert the Gembloux monk.

Guibertus, Founder of the monastery of Gembloux, in Brabant (S.)

BHL Number: 8882

BY SIGEBERT.

CHAPTER I.

Lineage, education, military service: the Gembloux monastery built.

[1] The distinguished Father Guibertus, in the ^a Germian region

happily born, is believed to have been given to the men of that time

as an example. Whose grandfather ^b Redingus,

and grandmother Gisla, Born at Germium of illustrious stock, also father Lietoldus

and mother Osburga, all who retain knowledge

of this antiquity, confess to have drawn a long line of ancient

"It is better to marry than to burn"; after the death of

her former husband Lietoldus, from whom she had taken the Lord

Guibertus and Remundis his sister;

while delighting in polygamy, of a second, third, and even

a fourth husband she did not refuse the union, from many husbands

she generated numerous offspring: namely ^e Helluinus,

whose names oblivion has obliterated; whose lineage spreading far

and wide, almost wholly Lotharingia rejoices to be filled and

ennobled. 1 Cor. 7. For from the multitude of lineage,

eminence of power was increasing;

from the multiplicity of possessions, opulence of things flowed,

through which the power of worldly nobility is wont to be heaped up

and advanced. This however in the servant of God let no one

reckon sufficiently praiseworthy, since according to the Lord's

word, no one's life is in the abundance of the things which he possesses;

and according to the Apostle, there is no respect of persons with God. Luke 12., Rom. 2. But this

in him ought to be most commendable, that since the truth

says, "It is easier for a camel to pass through the eye of a needle,

than for a rich man to enter the kingdom of heaven";

he, as if a load of a hump growing in excess, with the swelling of earthly

nobility and faculty deposited, this impossible thing for men,

through the willing voluntary will of the soul

reduced to the possible. Matt. 19.

[2] This just man therefore planted, and rooted in the firmness

of faith in the house of the Lord, even from tender years

began to send forth flowers of virtues, in the courts of the house of our God

eminent, like a palm in the height of nobility, and like

a cedar of Lebanon to be multiplied with the sweet-smelling abundance

of sanctity. But after from the flowers of his good

disposition the beauty and sweet odor of piety far

and wide poured itself forth, and in the time of the first ^h Henry, the glorious

and victorious King, into gems of fruit it burst; piously brought up, at length

about the times of Otto the first, like a fruitful olive

in the house of the Lord, abundantly began to ripen.

But what kind of life he had through the first increases of age,

is not to be discussed by us: for it is asked superfluously of a tree,

what its root is, which lies hidden buried in the earth;

since from the very flavor of the fruit, the nature of a tree is known:

For by the voice of Truth it is said,

"Each tree is known by its fruit:

for they do not gather figs from thorns, nor from a bramble

do they harvest a grape." Luke 6. This tree therefore planted in the field of the Lord,

was neither a thorn nor a bramble, from which no asperity of pricking,

no acerbity of bitterness proceeded;

but such sweetness flowed in fruit, that the produce

of him even now in the Church of God bears fruit. Indeed

while his brothers were thinking about the produce of carnal posterity,

alone Guibertus of holy memory sighed for heirs

of spiritual generation; well admonished by

the Apostle, "He who is without a wife, thinks of those things which are of the Lord,

how he may please God." 1 Cor. 7. Therefore from his patrimony

he did not seek to dower a bride of carnal union,

but to enrich his mother the Church with singular affection:

which would nourish for him short-lived brothers, indeed augment offspring of heavenly

filiation never to die;

which she would neither bear with sorrow, nor lose with sorrow,

but which would make him co-heir with the Son of God in eternal joy.

He served meanwhile the world only in appearance; unblemished he serves in the army.

but as far as the use of this business permitted, from the vices

of military service he was a stranger. And, lest I run through every kind

of vice from which with God's help he abstained, or

through every office of virtue which he diligently pursued;

this in him was excellently above the rest praiseworthy,

that since to men of this kind it is familiar, the goods

of others and especially of the poor and of the churches of God insolently

to plunder, this man certainly knew not violently to seize

others' goods, who knew so cheerfully to distribute his own to the poor

and to the churches of Christ.

[3] After therefore long beneath the chlamys of military habit

he hid, because a lamp placed under a bushel longer

ought not to hide, the knot and impediment of divine

service from himself as soon as possible he loosed, then renouncing the same and the cincture of secular military service

he laid down. So a veteran of the world, with the staff of earthly

military service granted, he began to be a new little recruit of Christ;

and a long-time servant of the world, by the vindication of divine

freedom made his own, was made a freedman of God.

So after the manifold turnings of the spacious way directed

to the narrow gate of life, that he might sing as a naked

traveler before the robbers of this world, he resolved

also from all burdens of harmful possession to free himself.

Lest indeed after the full observance of the legal precepts,

to the heap of his perfection that one of the Lord's sentences

should be lacking; "Go, and sell

all that you have, and give to the poor; and come, follow

me, and you shall have treasure in heaven"; he all his goods,

did not indeed sell, but to Christ a faithful debtor

took care to commend at interest; rejoicing that he

would be his usurer, of whom he did not doubt, but that to him

faithfully ⁱ he would pay interest. Matt. 19, 2 Cor. 6. For that he might be one of those,

of whom the Apostle says, "as having nothing,

and possessing all things"; he wished to have his own,

and not to have: to have, by dispensing well; not to have,

by avariciously preserving. For a faithful and prudent

servant, constituted by the Lord over his

family, so providently and lucratively busied himself to place

the sum of his property, that while nothing of the sum decreased to him,

yet from the wage of interest he drew expenses, by which

to his fellow servants in time he might dispense the measure of wheat.

For what is more lucrative for a faithful steward, he keeps his goods to be expended in God's service. than to pour out his own

upon the servants of the Lord, which the Lord himself upon

himself graciously deigns to pour back? Furthermore by another

exhortation of the Lord's voice he was incited, that he might also

by example and aid entice others to do good, while

not negligently he recalled the saying of the Lord; "He who

receives a Prophet or a Just one in the name of a Prophet

or of a Just, shall receive the reward of a Prophet or of a Just"; and

that of Daniel; "Those who instruct many to justice,

shall shine as the stars in perpetual eternities." Matt. 10, Dan. 12. Hence

that he might receive the reward of the justice of many, it did not seem

enough to himself, if he alone tended to justice,

unless he also admonished others to run with him by his example and exhortation,

and himself became the cause of the salvation of many, and

received a double crown of remuneration.

[4] This lover of brothers, who from the deep sigh of his heart

could cry out to God with Isaiah, "From your face,

Lord, we have conceived, and as it were have brought forth, and have given birth to

the spirit of your salvation, which we have made on earth";

what by thinking he had conceived, and as it were by long heat of deliberation

had brought forth, He founds the Gembloux monastery: he had given birth to a pious benevolence of mind,

through which he might make sons of salvation to God upon

earth. Isa. 26. For from the property of his inheritance

he chose an estate, called Gemmelaus, and to God and to Peter

the Prince of the Apostles and to Saint Exuperius the Martyr

glorious, for constructing in their honor

a monastery, most devoutly delegated. He, building tabernacles

beloved by God and delightful to men,

to the Lord of virtues, like a sparrow directed by the flight of humility,

found himself a house; and like a turtledove, animated by the zeal of chastity

and the groan of compunction, placed for himself a nest,

where he might lay up his young, to be cherished under the wings of mother Church.

Ps. 83. There a troop of monks gathered,

through their service he was disposing to immolate to God

sacrifices of praises, and to render to the Most High his vows: who

sowing him spiritual things, would reap his carnal. These

wishing them to be informed to the right rule of morals, to the line

of Apostolic life he caused them to be directed, by which in the beginning

of faith was founded the primitive Church:

in which the chief was, that nothing was their own,

but all things were common; that those whose conversation

was already in heavens, might lead in some way an Angelic

life on earth. Furthermore he, as if at the feet of the Apostles,

placing all that he had, confers his property on it:

that for their uses to every sufficiency necessities

might be supplied, with solicitous fatherhood was disposing. Whence

by legal tradition he handed over to them the village above named

Gemmelaus, and all things appertaining to the same,

and many other things, from whatever in part or by lot to him by

right of inheritance falling.

[5] To this work begun under happy auspice, he was animated

not only by the grace of divinity, but also by the pious

who seeing her sweetest grandson

walk in the way of truth, helped in this by his grandmother Gisla, labored greatly, that

with every impediment removed from the begun journey of piety,

he might run the way of God's commandments with enlarged heart.

Because indeed not, like hairy Esau, in the vain

or harmful exercises of huntings did he serve; but, like gentle

Jacob dwelling at home, simplicity and innocence he zealously studied;

she had wholly poured herself out into his love.

Indeed whom by the example of faithful Abraham from his land and from

his kin she had known long since to have departed in mind,

she believed the land of promise was due to him:

nor did she wish to deprive him of her support, whom she perceived

in all things to be directed by divine help. So with salutary

counsel found, all ^l the things of her inheritance,

which her husband Redingus had bestowed on her by way of dowry,

or which they themselves had added with equal industry of equity to their patrimony,

for the protection of the construction pleasing to God

she conferred legally on her dearest grandson.

[6] To all these things no little consolation Divinity

had conferred upon his faithful Guibertus, and Erluinus as director. in that in all these things

Erluinus by name, he had foreseen; who himself had also

converted the canonical rule, by which he was living, to the monastic life,

and in the Gorze monastery for those living regularly

was an example to all. He to our pious Patron,

in all the counsels of useful matters to be carried out,

in building the church and constructing the offices of the cloister,

in calling the Brothers to God's fold and

ruling them, was a fitting and unanimous helper.

NOTES.

CHAPTER II.

Monastic life at Gorze. Erluinus given to the Gembloux people as Abbot. Immunities granted by Otto I, confirmed by Benedict VII.

[7] To others striving to the summit of perfection it seems sufficient

to have turned aside from evil, to have renounced the world's pomps,

to have given out all his own to the poor; but the Lord

Guibertus, forgetting the things behind, strove to extend himself

to those before, accusing himself of imperfection,

unless by the proof of the Lord's hand to the nail

he were polished. Hearing namely the Lord saying;

"If anyone wishes to come after me, let him deny

himself, and take up his cross, and follow me"; this whole

Lord's command he drew to himself; and denying

himself, he bore the cross of the mortification of Jesus in

his body; chastising his body and bringing it into servitude,

lest perhaps preaching to others he himself be found reprobate. Luke 9.

He bore the cross also of fraternal compassion,

when, drawn out of the sieve of diabolic temptation, he himself

at some time converted, was confirming his Brothers, Guibertus giving himself to monastic life, for

whom Christ himself had drunk the cup of passion. Therefore

with the rudder of reason seized, after the loss of his goods,

naked he swam out from the shipwreck of this world; and at last

having gained the harbor of monastic quiet, the anchor of stability

from the depth of his breast he cast into the deep of cloistral life.

For he saw, that nowhere else was there a safer refuge

for one fleeing from the world's danger; since in the cloisters

of monasteries and in the desert solitude is not lacking; and if

at any time the unrest of diabolic incursion tickle anyone in some way,

at hand is the prompt fortitude of fraternal consolation.

He saw also, that he could not ascend higher,

if he could attain that grade of religion,

to which indeed every Ecclesiastical order,

and every earthly power may approach, but from which to no one

at all, on no occasion at all, may it be lawful with impunity to recede.

Furthermore the prudent man, looking before and behind,

attended more diligently that nothing rashly and improvidently

was to be done by him. For as an athlete entered into the stadium,

solicitously looks around the quality of the place, lest some

obstacle should be in the way for him fighting or running; so also this

our athlete cautiously inspected the opportunity and quality of the place, where

he might safely carry out his purpose;

namely where neither too remiss discipline should indulge him,

nor for the regard of his known nobility might too lavish

honor wickedly flatter him. For he feared lest

it be said to him by the Lord: "Would that you were hot, or

cold: but because you are tepid, I shall begin to vomit you out

of my mouth." He feared also, lest like him, who against

a blowing wind carries flowers, even he himself, inflated by the emptiness

of elation, lose the gathered flowers of virtues,

and as if with squalor of dust, with the foulness of apostasy be sordid

and blind. Rev. 3.

[8] Finally the dove of Christ, unwilling longer to be involved

in worldly fluctuations, while she did not find

where her foot might rest, approached the ark prepared by God

for the salvation of many, namely the cloister of the Gorze monastery.

That monastery once a man of great name, he withdraws into the Gorze monastery, Pippin

the King's nephew through his sister, ^a Chrodegang Bishop of Metz

constructed, and to the eternal monument of his sanctity

enriched with wealth: and, what is greater,

decorated with the grace of religion. But with the progress of time,

with the malice of wars increasing, and through these the misery of evils growing harsher,

and because laws are silent amid arms; therefore

with injustice prevailing throughout the lands, also there,

through the well-known carelessness of the time and of the Prelates, the censure of regular discipline

began to be softened. And this permission of heavenly

wrath remained so long, until at last

the eye of divine compassion looked down upon the inhabitants of the earth,

who both removed the darkness of unfaithfulness, and recalled

the light of truth. To this among the first by God

was sent ^b Adelbero, the first of this name Bishop of Metz,

who most Christian among the noble, and

most noble among the Christians (for he was brother of ^c Frederick

the Duke) at first gave this exercise of his rule,

that with both secular power and Episcopal censure

he might drive out from his diocese the vice of irreligion.

Aiming the eye of this good intention first

over monastic discipline, he labors to bring it back to the rule

of the Apostolic life. And beginning from

Gorze, which was more outstanding than other monasteries

in his parish, where the very vestiges of instituted religion scarcely

appeared; he did not cease before, that the professors of monastic life,

drawn back from the vanity of the world, to the right way

he restored, and above all the root of evils, and the evil

stepmother of Monks, namely the cupidity of properties,

with the pastoral sword extinguished; and those who in

the crossroads of the world lay open to the bites of wolves, in the Lord's

sheepfold he enclosed. To this labored with him the pious

Abbot of Gorze Agenoldus ^d, a fitting helper

for restoring holy religion. So with the harmful roots

uprooted from the little area of the Lord's garden, and under Abbot Agenoldus, with Adelbero

the Bishop planting, Agenoldus watering, but God

giving the increase, the seedlings of virtues grew more abundantly than usual.

Whoever therefore renouncing

the world, wished to take up the sweet yoke of Christ,

how meek and humble in heart by the example of Christ they ought to be,

here they learned. Whoever from military

habit changed their fortitude into the fear of the Lord,

here as if in the field of divine recruitment took the experiment

of themselves. Gen. 28. Whoever from Clerical lot to a higher

grade of humility wished to ascend, here

with Jacob not in dreams, but truly merited to see a ladder reaching

to heaven, by which they might see Angels

ascending and descending.

[9] When therefore here so great a fervor of holy religion

so far and so wide diffused the flames of its heat,

hither to the Lord's discipline flowed all

nobility, all dignity, every profession and age without

distinction of persons gathered; nor did anyone

believe he had even taken up the beginning of conversion,

unless it had befallen him to be initiated in the Gorzian Rule.

Here was found milk, which the little one might suck; here

solid bread, which the perfect might chew, he is diligently exercised in virtue: and sometime

as a nurse he might transfer into his body, that to others

raw or weak from there he might feed. Among them this our

Patron Guibertus, of not the lowest nobility, indeed

of not the lowest humility and sanctity, with the spirit of God working,

was led: that he who long since had renounced

all his own, here also if he renounced himself, that

he might more perfectly cleave to Christ. Himself therefore, and all

whom he had won for Christ, into the hands of the venerable Father Agenoldus

committing, he was clinging to him more zealously,

and hung from his mouth more intently; as one who

from his teaching had not only to be fed, but also from

the crumbs collected from it himself to bear

to Christ's poor. And that what he had come for, he might more diligently carry out,

skillfully he was contemplating the graces of each one,

and from there strove to transfer something to himself.

He was being instructed by his patience, kindled by his

instance of praying, delighted by another's obedience; this man's

humility, that man's sobriety he imitated; in this man

the labor of active life, in that man the ardor of contemplation he admired.

It was thus made wondrously, that while

he himself plucked from the virtues of each one something, which

might be for himself an example, he himself alone was an example to all.

For as, according to Solomon's Proverb,

iron is sharpened by iron: so one was sharpened by

another to do good: and as a man confounds the face

of his friend, so also pious confusion of fraternal emulation moved

them, unless one could imitate another. Prov. 27.

[10] He himself therefore who had renounced the world's vanities,

fearing lest again he should be allured by its pleasures,

while under the pretext of arranging Ecclesiastical

matters he was still serving it in appearance; for this also

fearing that Apostolic saying, the same with Erluinus established at Gembloux, that a teacher ought not

be a neophyte, lest elated he fall into the judgment of the devil;

he resolved in his mind, that the coming disease should be met as soon as possible.

The venerable, of whom we mentioned above,

by men, exercised laudably in the gymnasium of holy religion,

most intent on winning souls for God,

glorious in the friendships of the Princes of the earth and the greater of the Church,

in carrying out Ecclesiastical affairs in everything

fit; this such man, as a father and his intimate,

he amicably approached, into him he most familiarly threw himself,

in him as in the recliner of his soul

he leaned only with confidence: opening to him in order his

will, entrusting himself to him more than to himself,

with counsel communicated with the Brothers, he chooses him as Abbot

for himself, and with the faithful of Christ striving

makes him to be set over the Lord's sheepfold. He as a good father

of the family, learned to bring forth from his treasure new and old things,

knowing the law of Christ to be thus fulfilled, if one bears

another's burdens; humbly he placed his shoulder

to receive the burden, indeed quite heavy, but with God

cooperating with him bearable: animated by that proverb, which

is said by the Wise: "A brother who is helped by a brother, Prov. 18.

is like a city, which is not stormed." So the holy man

Guibertus, with his strenuous co-worker Erluinus, the ministry of Martha

delegated, he himself returns to Gorze. himself with Mary sitting at

the feet of the Lord to hear his word, chose

the best part, which shall not be taken away from him. For to

the beehive of monks, namely Gorze, returned,

intent on fastings, vigils and prayers, he had more freedom

for the virtue of contemplation.

already the husbandman patiently bearing was awaiting the precious

fruit of the earth, because he did not despair he would receive

the early and the late; already the glory of Christ was growing,

already the grace of those through whom the name of the Lord was blessed

was multiplied: when

from Gemmelaus, namely the new monastery of construction,

a fragrance of good odor went out far and wide,

that there with the flame of holy religion fervent, both the just

were daily progressing from virtue to virtue, and the unjust

converted from the crookedness of error already in the straight

were going. With this sweetness of good odor was filled the whole

house of the Church, and had now reached the very heights of the Imperial

court, where in the mouth of all Palace dwellers was the pious conversion

of the most noble man Guibertus to God, and from

his conversion no small edification in the whole Church of God,

that by his example many renouncing

the world were submitting themselves to the purpose of holy Religion.

[12] But where is envy lacking, which neither in the paradise

of delights, reported to the Emperor Otto, nor in heaven itself was lacking? Certain ones,

who looked askance at the goods of the faithful Christ's man Guibertus,

call the ears of Caesar against him,

and enviously detracting from him, accuse him of having acted

against the commonwealth, who Gemmelaus a royal fisc,

attributed to his elders by Imperial munificence in place of a benefice,

he had usurped into part of his own property; and

without the King's command, with a monastery founded there,

unjustly transferred into the lot of Ecclesiastical right, which

in no way the public law allows to be done. The pious builder Guibertus

and the holy provider Erluinus of our place, to plead the case

are invited by edict of the King to the court: the case is proposed,

complaint is made of injustice, in deliberating sentence

one variously assents to another. Matt. 10. The disciples of the Gospel

taught by the Lord, "When you stand before Kings and Presidents,

think not how or what you may speak,

for it shall be given you in that hour what you may speak"; sought

not sophistic argumentation, but the humility of Christian

simplicity put forward. For knowing,

that it is dangerous to stretch one's arms against the torrent,

nor ignorant of the Apostle's sentence, "Who

resists power, resists God's ordinance"; at the feet

of the Emperor they humbly threw themselves, and lest he should abuse his earthly power against them and

against the poor of Christ, they suppliantly entreated;

he simply expounds the deed, saying, that the Emperor's majesty should rejoice,

that in the times of his empire

divine compassion willed to open the door of his mercy,

while it deigned to send into the world some such men,

who might be worthy to be heard praying for the state

of the commonwealth: that the Emperor could deserve praise

from another's foundation, if places built by others in honor of God,

he should wish by his Royal power to protect: in another's

labor he could share, if things by others bequeathed to God

by hereditary right, he should deign by the authority of his Imperial

hand to confirm: that it was worthy, that with the Imperial

censure the equity of truth pleasing to God should prevail more,

than the cunning of whisperers and double-tongued men,

or the deceit of flatterers, of whom Wisdom

says: "The whisperer and double-tongued is cursed, he has disturbed

many having peace: and a third tongue (this is understood

of the tongue of flatterers) has moved many." Rom. 13., Eccli. 28. These and

other things in this manner having been spoken, from the good hope, which

they had in God, they were not frustrated; that saying of the Wise

they experienced to be true: "Blessed is he, who speaks in

the ears of the wise." For the pious King Otto, truly to

restore the commonwealth and to repair the Church of God

directed by God, lent his ear gratefully to these salutary

admonitions, and worthily received the petition of the faithful of Christ.

For he assented by common counsel of the Palatines,

and by royal edict decreed, obtains consent that ratified and unshaken

might remain the new construction of the Gemmelaus monastery:

and that whatever to that church by the Lord

Guibertus himself, or also by the largesse of other venerable

men had been granted, that no infidel or

any of his heirs should dare to break, was altogether

forbidden. Moreover the power was permitted them to elect ^f an Advocate

and a regular Abbot with the King's authority, to build a castle, a market, a coinage of money,

a wall to make. in immunity of the Gembloux monastery, The very place from

every service of all is rendered immune in the city,

in the castle, in the village, over waters, on bridges, in

all places of his Empire, from every toll and tribute

is freed, subject under the sole protection of Royal defense.

[13] Every matter now seemed composed, all things

now were believed to be in safety, nothing from any side

was feared: about the things of the church handed over, and about the freedom

of the place itself a charter written, was confirmed by Imperial

edict, and authorized by the impression of the Imperial ring,

which authorization was made solemnly at Liège

on the 12th Kalends of October, in the year of the Lord's Incarnation

nine hundred forty-six, Indiction IV,

in the eleventh year of the Reign of Lord Otto the First, with ^g Hugh

ruling the Cathedra of the Trajectine church.

To this confirmation of Imperial power, was added

also the authority of the Apostolic See, when by ^h Benedict

VII Pope of this name it was decreed, that

confirmed should be in perpetuity the immunity given as prerogative to the Gemmelaus monastery.

It was also decreed, that

an Abbot should not be constituted there from another monastery; but the servants of God themselves,

living according to the rule of S. Benedict, approved by Benedict VII.

from their own congregation should have the power of electing an Abbot;

and that the Abbot himself, with the privileges of the Apostolic See,

should be decorated with mitres; and that the monastery itself,

constituted under the jurisdiction of the Holy Roman Apostolic

See, should be submitted to the jurisdictions of no other Church,

with the threat from the authority

of B. Peter Prince of the Apostles, under the obtestation of divine

judgment and valid interdictions of anathema,

that no person at any time, whether small or great,

should presume to take away or alienate

anything from the things or possessions belonging to the same

monastery. This writing through the hand of Boniface the Notary

Regionary and Scriniarius of the Holy Roman

Church, was given on the 8th Kalends of April, through the hands

of Stephen the Bishop and Librarian of the Holy

Apostolic See, in the ⁱ ninth year of the Pontificate of lord Benedict

VII the Pope, with Otto by God

crowned, the great and peaceful Emperor, in the 16th year. ^k

NOTES.

CHAPTER III.

The monastery infested. Pious death and burial.

[14] So while for some time the serene heaven of prosperity smiled,

suddenly there bristled up the greatest sending of

a diabolic tempest. Indeed Heribrandus from the village of

excelled in family and riches, whose nobility

another nobility was augmenting; for indeed ^c Rembidis,

sister of our most noble elder Guibertus, The monastery is infested by an in-law of the holy man. had married him: he

girded with the sword of injustice, trusting in the arms of cupidity,

cried out that the Gemmelaus fisc by hereditary law,

from the matrimony of his wife Rembidis, was due to him;

that his in-law Guibertus had not acted lawfully,

who under the pretext of religion his wife, namely his

sister, had wished unjustly to disinherit. So with contempt

for the authority of the Imperial Court, with contempt for the anathema of Apostolic

censure, with the accomplices of his injustice joined to him,

he does not fear insolently to invade the Abbey,

and violently to plunder the substance of the Brothers. In

the offices of the cloister horses are stabled, through places fit for monastic

solitude secular military persons wander,

the Brothers through the hidden places of the sanctuary somehow

protect themselves, and in the moment of so great tribulation

await the assistance of divine piety. For there seemed

to the malevolent the time opportune for fulfilling injustice,

because the holy man Guibertus himself

was already dead to the world, and far removed from them, had shaken

himself off from all the reckonings of worldly tumult: furthermore

Abbot Erluinus, recently deprived of his eyes,

was thought less fit for restoring lost things. This

sinister rumor when it struck the ears of the holy man, whose conversation

was already in heaven, what then was in his mind,

it is not necessary to express in words; to whom though it seemed unworthy

to turn his eyes back from the handle of the Lord's plough,

and grievous it was, himself, having earned his discharge from military service,

again to involve himself in the war of worldly solicitude;

he did not however delay to hasten his journey for consoling the Brothers,

who for them was prepared even to lay down his soul.

So the desired one coming to the desired place,

which was a testimony of his devotion, the sad and desolate

Brothers he confirms with consoling words, and with whatever arms

he could of humility and modesty he met the adversaries,

and labored to mitigate their ferocity and cupidity

with persuasive admonitions. They somewhat revering the presence

of his sanctity, and having one thing closed in the heart,

another ready on the tongue, yielded for the time

to his will, professing that out of regard for his affinity

they would cease from that injustice ^d.

[15] Among the Hungarians widely Often named and often to be named by us

the Lord Guibertus, was so gracious to God, that he was even worthy

of the ministry of Apostolic preaching.

For the people of ^e the Hungarians, which by certain

most fortified passes was kept apart, and to the southern

nor to the western shore had had no faculty of going forth;

through ^f Arnulph the Emperor with the passes broken

let loose, with Arnulph the Emperor dead, all Italy,

all Germany, like a wild storm, with various kinds of devastation

depopulated for about

fifty years. This people also in the time of the first Otto

attacked Lotharingia, was led by Duke ^g

Conrad up to the Carbonarian forest, also ravaging Belgium and by the power

of God shown at the Lobbes monastery prohibited

from going further, returned with impunity. So with the Hungarians, in going

and returning, passing through the village of Gemmelaus,

the man of God Guibertus met them, not protected by

material shield or helmet, but only girded with the sword of the word

of God, prepared to drink the cup of passion, and

to lay down his soul on account of saving the souls of his Brothers:

than which, as truth says, there is no greater charity. John 15.

And first the soldier of Christ according to the precept of the Gospel

offering them the word of peace, the Saint converts some: entered the way

of preaching; and gradually with their rage mitigated,

he began now to act for their salvation; nor did he cease

to expound to those, foul with the filth of idolatry, the dogmas of faith

and the mysteries of the eternal King, until some of them

he drew away from the kingdom of the devil, and forswearing the sacraments

of diabolic warfare, he transferred them into the new

name of Christian warfare. Blessed be God in

all things, who was present to Guibertus militating under his standards,

and gave him the civic crown.

[16] Foreseeing the man full of God, that it was not prepared

for him by God the Father, that he should drink the first cup of passion;

he applied his mind that he might at least merit to drink

the second cup of confession: and so wholly in this,

that consulting for himself he might consult also for others, he devised

a work, which would profit not only himself, but also others.

For embracing above all charity, which is

the bond of perfection, and in which is the fulness of the law:

and on this account especially, that this is the special command

of the Lord, saying, "A new commandment I give you, that

you love one another"; he began to deal with several devout

and faithful of God, that through the one love of mutual charity

cemented, they might establish a fraternal society among themselves:

that since all were one in Christ, he commends mutual charity:

might savor one thing, understand one thing, in Christ wish

one thing, refuse one thing, that nothing contracted by diabolic emulation,

worthy of hatred, or differing by contrariety

might be found; that truly peaceful they might merit

the blessedness of the sons of God. John 13. To these things also, that

according to James's precept, they should confess their sins to one another,

and praying for one another might be saved; and

as Truth says, "He who is washed, needs not but to wash his feet,

but is wholly clean": so washed by the baptism of mutual

confession, with feet washed, with which the earth cannot

be trodden without stain, that is, with the acts of human life

expiated, which scarcely or not at all without the spot of sin

can be passed through, by the help of fraternal prayer

might be rendered wholly clean, with alms, fastings, psalms,

hymns, spiritual canticles, established for this purpose,

mutually expiated. James 5, John 13. For there delighted them that of B.

Augustine, who breaking out into the praise of charity, says:

"Sweet sound, charity is: sweet thing and delightful, charity

is, which gathers present and absent into one assembly

of brothers."

[17] So the man of God touched by some presage of the future,

that very soon he would have to strive

for the prize of the supernal vocation, foreseeing his death, foresaw for himself in the future, that

when, with the burden of flesh laid down, he should enter the way of all

flesh, the line of this fraternal society he might place on either side

as auxiliaries, which would disturb the incursions of tartarean troops

with the javelins of prayers. The latter parts of this business

to be perfected, leaving to his faithful vicar

Abbot Erluinus, taking heed for himself in all things, lest under

the pretext of any matter to be carried out he might be entangled however little

again in the world, saying his last farewell to the Brothers

and friends, and leaving to them an optable

memory of peace and dilection, he returns to Gorze, he hastened the way to the friendly

quiet of the Gorze solitude. For as a fish,

drawn from the water, cannot live; so he himself feared

for the life of his soul, as often as from the rest of contemplation he was

drawn. After so many and such great labors, while now and now

he was awaiting that the desired discharge be given him by God

of his service; at last the King of kings, rejoicing that his soldier

had stood manfully for so long before the camps of his own,

judged it time to render him the rewards of his labor, and to place upon his head

the crown of praise.

[18] And now with the time of his dissolution at hand, he began

to languish. For the Highest Artificer, who always

finds in his work what he may yet hammer and polish, was proving

his elect like gold in the furnace, sick, he is visited by the Gembloux folk,

that he might burn out to the pure the dross of his sins.

The Gembloux people when they heard their Lord and Father

was sick to death, could not temper their

grief. This grief of theirs was greatly aggravated,

if it should happen that he died in the land of his pilgrimage, with them absent.

Hence those of them who were considered

greater, without delay tend to Gorze, and

find their Lord still living: and with their grief somewhat

dissimulated, treat with him about carrying back

his body. He, with his Abbot called to him, whose name

was Oilbaldus, opens to him his and their desire,

and asks of him this last benefit,

that it may be permitted his own to bear back the clay of his deceased body to

the Gemmelaus monastery. he disposes the burial, The Abbot from counsel replied

as a father to a son: "My most sweet son, straits

are upon me on every side: I revere your sanctity, I fear

to scandalize your soul going to God: but

I fear, lest those be scandalized over this, who venerate you as a Father,

and the love, which they showed to you living,

would wish to show in presence also to you dying.

Behold I postpone my will to your will,

if the will of God shall inspire you and yours: if

facility is at hand for your own to fulfill their desire, I do

not deny my assent." At length the man of God consummated

in the grace of virtues, which is greater than if he had shone with the glory

of miracles (for sometimes by miracles

virtues are obscured, but miracles are commended only by

virtues alone) on the tenth Kalends of June

rendered his spirit, wearied yet not conquered by fruitful

labors; he happily expires. and gathered to his fathers, who had sown

in blessings, also reaped in blessings

a hundredfold, and according to the Lord's promise

obtained eternal life. Matt. 19.

[19] The Gembloux people gladly receive from the unwilling the body of their Lord,

and gird themselves to the votive work. They,

guarding lest the excess of summer heat make injuries

to the holy body, eject the inner parts of the body, and

bury them in the earth there: but the corpse with salt and various odors

of pigments they sprinkle, which can resist

the rotting of bodily corruption. But one of them,

by name Adecho, who had always more familiarly

served the holy man, and through this also more insistently

served the holy body; this man with a cart and oxen

procured, places the holy body upon it,

not with what honor befitted the Lord, but with what love

he himself ought. Already they had advanced somewhat far; and behold

all the people of Gorze blazed up in wrath and fury,

bearing it grievously that his body was carried off, The body is borne to Gembloux. by whose merits

they believed themselves to be helped by God. So with a flock formed,

they roar in a popular manner, and many pursuing few

cry out together. At the cry of those running together

the Gembloux people are stupefied, and with the silent cry of the heart

seek God's help: and he who for the sons of Israel

fought against the pursuing Egyptians, fought also

for these. For suddenly with a tempest arisen, the air bristled,

and on a clear day a strange night fell. The thunders crash,

the lightnings flash, the thunderbolts fall: those

palpable darknesses recall those from their journey; these

walking in one path, neither to the right nor to the left

did they turn aside. So those terrified divinely retreat:

these helped divinely, freely advance. With so admirable

a miracle the holy man of God Guibertus illustrated, with

great veneration of all to the Gemmelaus monastery

was carried back, and with due honor in the church

of the Holy Savior, and Saint Peter the Apostle buried,

he shows himself to live with God to those invoking. For all

believe themselves to be perpetually protected by his protection,

who invoke him in his presence. But this holy man of God died

in the year of the Lord's incarnation

nine hundred sixty-second, on the tenth Kalends

of June.

NOTES.

HISTORY OF THE ELEVATION

Of the body of S. Guibert.

From the Manuscript of Corsendonk.

Guibertus, Founder of the monastery of Gembloux, in Brabant (S.)

BHL Number: 8884, 8886

FROM A MANUSCRIPT.

Let us exult, dearly beloved, let us exult in glory, which

in the festal observance of this day God's grace

confers upon us. For today God has given us, Proem.

what from the origin of the world he has prepared: namely joy

over his holy Confessor Guibertus, whom in working

miracles, he has bequeathed, as is written, with an eternal

name. Which glory of his bodily

presence special to us, has been made general to all Christians: because him this place long ago merited as a Father from

God, today the world has acknowledged as Patron with God.

Eccli. 15c So Saint Guibertus, consummated in the exercise of good works for almost

forty years' span, at Gorze his monastery of conversion

dying, at Gembloux the place of his conversation

received burial: where from the year of the Lord's incarnation

nine hundred sixty-two (in which indeed he put off

the man) for one hundred and thirty-seven years he lay

with name silent, scarcely a few faithful

through old charters remembering the shadow of his sanctity.

[2] But in the year of the Lord's Incarnation one thousand

ninety-nine, From the year 1099, the memory of his name shone forth,

with new grace of signs the magnificence of God magnifying him:

which was so admirable in him for twelve years

before the elevation of the holy body, that

it acquired for him from all far and wide the greatest

love and honor. frequent miracles done, Whence to many of us, to many

even of strangers it began to seem unworthy, that

a man of such sanctity with God, was honored with no cult

of veneration by us. Of these the chief part was

Sigebertus, a monk of ancient knowledge and reverence,

the eye of this our Gembloux Church, with Sigebert as Writer for the elevation of the body, over which

he piously watched by life and conversation and the fervor of religion.

For he was as much more certain of the grace of his sanctity,

as he had pursued his life full of virtues with much

elegance of style. Who from the evident showing

of miracles, with occasion received for fulfilling his desire,

about the elevation of his holy body began to treat

with those, whose business of authority this was. ^a At length

with the will of Lord ^b Liorhardus the Abbot consulted

and the blessing received, sent to Liège by the Abbot, for obtaining over the matter

the authority of the Bishop of Liège, he received

the legation from him. Then God's chariot was driven

at Liège by Lord ^c Othbertus, sufficiently fitting for his Church among his predecessors:

Othbertus the Bishop, who when he heard the good

will of those well desiring, with the truth of the matters discussed and

ascertained, gave his assent to those asking just things;

rejoicing that in his time by God's mercy

it was revealed, whence the whole world from the weight

of necessities might feel relieved. By Lord Heinricus,

Archdeacon of our place, the cause is referred to ^d Frederick

Archbishop of Cologne. and Frederick Archbishop of Cologne consent. He confers

in a general Synod what should be done about a matter

special to us, and from counsel willingly assented. So with divine

clemency working, our Lord the Bishop

was made of more prompt mind toward us, the more in

this he rejoiced to have the assent and authority

also of his Metropolitan. So at last to the execution

of this business he himself began to insist, whom in assenting,

whence he had been consulted, by the very excessive desire of his eager mind

we scarcely hoped to persist. For this our frequent

excursions of legation to him brought about, bringing back to us

the indications of his will.

[3] But after, through the frequent intermediaries of our legation,

various replies on this matter were given and received;

Lord Abbot Liethardus already determined for himself

to take care of what to others he had seemed to commit

altogether to take care. Therefore though broken by senile age,

devoting himself to the labor of a longer journey, he hastens to Liège,

with a certain, With common counsel acted at Liège. so to say, vehicle of good

desire alleviated. There finding both the Bishop and the Archdeacons,

both the Abbots and all the Provosts of the Ecclesiastical commonwealth,

he asked that by them unanimously

it be defined, when the vow conceived in faithful minds

would be fulfilled. Which also was done. Indeed

since for the joys of new salvation so great a gathering of peoples

could not easily be summoned from afar, it pleased

that on the ninth Kalends of October the elevation

of the holy body should be done, the day September 23 is decreed, because on the day before in the martyrdom of the Saintly

Thebans, ^e specially solemn for us,

a quite huge people, both for the indicted commerce and votive

prayer's cause, would meet at this place. Lord

Abbot Liothardus, rejoicing in those things which were well said

or done for him, brought down the participation in this joy

to our expectation: then admonished

that the desired solemnities of our good Patron should be preceded by the due

duties of our devotion. and the day before a fast is appointed. For to prosper from God

the success of this matter, by the Bishop's command

he indicted a fast, which he himself with us

the more devoutly the more solicitously performed.

[4] And now had shone forth that day, festive to heaven and earth:

to heaven, for a peer designated, to earth, When the Body was elevated, for a Patron

assigned to it. There was present an innumerable people of either sex,

whom from everywhere had called the love and

honor of the holy Confessor. There had also met several

Abbots and Archdeacons, and others both authors and disciples

of Ecclesiastical religion, whom to the composition of the heavenly

treasure had invited the authority of Lord

the Bishop, and the religiosity of the matter to be treated. it is shown to the people outside, By whose

devout services the pearl of the holy body, lifted up

from the place of burial, in the nearest plain of the field

was brought, to be shown to the awaiting peoples.

Meanwhile with a sermon to the people held according to the matter

and the time, when satisfaction had been made to all for their expectation

of seeing the holy body, the holy Confessor

Guibertus is venerated by all, by many is gifted with votive or spontaneous

oblations. Then for the protection and salvation of our place, with the bier, in

the abode pleasing to him of our Gembloux Church

was placed. Finally to many of the faithful it did not

sufficiently seem so, unless they should merit to receive each something of the Relics, as

they had asked, whence by them crosses,

altars, or even whole oratories might be dedicated.

But how great was the joy of this day, what the glory of those rejoicing

and exulting in the Lord, since no one for

speaking can suffice, it is good to be silent rather than to say a little:

indeed since the testimonies of things are more prompt

than of words, let it be believed about the innumerable

throng of the faithful peoples, whom to the anniversary

of his very elevation the grace of the holy Confessor

invites, and always (as we believe) will invite by the new

working of miracles. The celebration of this elevation was made

in the fourth year of Henry the fifth Emperor

of this name, year 1110, which was the one thousand one hundred

tenth from the incarnation of the Lord Savior.

[5] The day of this elevation is so commended by the privilege of signs,

that not by human temerity,

but by divine ordination, it is believed to have been disposed. For

when in that place which we have prescribed, Sign of the Cross appears in the air, the Saint's body exposed

was beheld by the people; there appeared, to those to whom

it was given to see, the sign of the Cross in the heavens above the very

place, which seemed surrounded by a shining orb;

(as is believed) the mystery of the matter insinuating, that since

the common enemy was conquered by this sign with Christ triumphing,

through the merits of this Patron from his trials they might hope

to be drawn from the power of visible and invisible enemies.

And since once mention of enemies has been made,

it is not to be passed over, that in honor and love

of the holy Confessor so many men enemies among themselves

returned to grace, that those who were present never

in their memory had seen so many to have returned; whence with the privilege

of the Lord's nativity safe, that Angelic song

is to be applied to the grace of this our festivity:

"Glory to God in the highest, and on earth peace to men of good

will" etc. For how is glory not to be given

to God in the highest, who his Saint glorified with him

in heaven, before men he glorified by the Cross's

shown sign? Consequently also on earth peace ought to be

to men of good will, to whom Divinity,

in all offenses or necessities

offers so great an intercessor with himself. To the commendation of whose merit

we may not undeservedly believe was made

the ^f manifestation of the cross; indeed whom we know for the sake

of expediting following God to have denied himself,

and to have borne his cross, that is, the mortification of his flesh

after Christ. Finally also that orb, surrounded by a shining orb,

which seemed to surround the appearing cross, not

unfittingly is reckoned to have been the marker of the crown, which

this Saint for his labors is believed to have merited from God.

But why some saw this sign, and others

did not merit to see it, pertains not to our prejudgment about anyone, not seen by all:

but to the divine judgment about all.

For God the just judge even at this time

judges of certain ones, that those are worthy, because they do what

is right; and if they still err, do nothing from obstinacy,

but from ignorance and simplicity; the unworthy

those, because living and seeing they go into fire.

Whence it is to be believed and said, that God

by this sign glorified his Saint on account of those,

who about him not perfidiously, but in a human manner doubted:

and so that many of the doubting saw it,

few of those believing in his sanctity, none

of those envying his virtues.

[6] But what shall we say of the sinful woman,

who when in a fitting place she stood elevated in sight

of the people, the sinful woman cannot see the body, could not see the holy pledges? Surely

because in the hidden judgment of Divinity her cause

was such, that she was unworthy to see what to all gazes

had been exposed. Coming however to herself,

and recognizing nothing besides her sins to be opposing her sights, unless penitent.

so long with herself she made satisfaction to God by humble

prayer, until she merited to enjoy

the sight of the holy Relics.

[7] Nor less worthy of a miracle is what was done

in another woman. She when to the new joys of this day

had come with the throng of the people, carried in her faithful

heart a desire, that she might bring back to herself some little portion

of the holy Confessor's body. With the holy

pledges therefore exposed for seeing, she stood

with those standing by; and her desire was so much augmented,

as the cause of augmentation was set before her seeing.

What therefore should she do? whither should she turn?

She was not such a person, Wishing for something of the Relics, who about so precious a gift would presume

to interpellate anyone, or to whom interpellating anyone

would dare to impart. Since therefore from human aid

an utter desperation had occupied her, God

with all her heart she was praying lest she be defrauded of her desire.

But while to God alone she was revealing her cause, and

unfailingly praying that she might be heard;

wondrous to say, in her own hands, which she had stretched out as suppliant to heaven,

suddenly she found something of the Relics which she so greatly

desired: which is reported to have been one of the teeth of the holy Confessor

by those, who happened to be witnesses of the matter

^g. she finds a tooth in her hand. Behold how on one day and place by God by four miracles

our holy Father Guibertus was glorified,

one by the Cross's manifestation in heaven, another

by the reconciliation of enemy men, third

in the woman whose eyes of flesh were both closed and opened,

fourth in the answering of another woman. Of

the glory of which miracles, granted to us by God in such a Patron,

we can say nothing, can render nothing worthy,

except that we confess these works of God to be miracles of God,

who in his Saints lives and reigns gloriously

forever. Amen.

APPENDIX

[8] At the town of Dinant ^h there flowed together from everywhere

a great throng of peoples, because there through

the memory of God's Mother Mary was declared much

glory and grace of miracles. And because there to some

was rendered desired health, the hope of recovering health

caused many to lie there. There came a certain

girl, by name Hersendis, by infirmity

deprived of the sight of her eyes; she was asking

that health be conferred on her by the Mother of God: but although

she did not merit a remedy, she did however merit the counsel of recovering

a remedy. She was admonished in dreams to come

to the Gembloux monastery, because there would not be lacking

a remedy of health for her. So she came on the Lord's day

before the martyrdom of the Apostles, and with many tears

praying she showed the affection of her heart. But because

she did not know whither to turn, or to whom to open her cause;

from grief of heart and pain of body all the week

she lay on a bed. On Saturday evening she returned to the church,

and opened her cause, and that it might be permitted her

to spend the night in the church, scarcely obtained. The blind woman is enlightened. Led to the tomb

of S. Guibertus there she spent the night, and as devoutly as she

could implored the holy man of God for herself.

Nor in vain: for at dawn rising from the tomb of the Saint,

soon as she went out of the church door, "Thanks," she said, "O

God, I give to you, because I see light with my eyes, which for a long

time I have not seen." This grace of miracles, gladdening

the souls of the faithful, turned all to praising

the Lord: for all rejoiced, seeing these gifts

of God in his Saint; and praised God

who had visited them from on high, when he judged worthy whom

with miracles of this kind he in many ways gladdened.

NOTES.

is called. It is situated in the suburb toward Bouvines, and in it first

the holy women, then secular Canons resided; whom in the year 1152,

by the authority of Henry Count of Namur: succeeded the Premonstratensians

from Floreffe, and there to this day they remain, as he wrote to us in the year 1681

the Most Reverend D. Peter Abbot of Leffe; adding, that by popular tradition

the beginning of the church and the Marian image itself are ascribed to S. Maternus, which

would be a great antiquity, if not greater than faith."

ON S. WILLIAM MARTYR

AT ROCHESTER IN ENGLAND.

Life from the Legend of John Capgrave.

William Martyr, at Rochester in England (S.)

BHL Number: 8930

BY G. H.

The memory of this holy Martyr is inscribed

on this 23rd of May in the Supplement of Greven to

Usuard, printed in the year 1515 and 1521,

in these words: Sacred cult. "Of William Martyr of Rochester,

whose body when it lay hidden, divinely through

miracles was revealed." Which plainly the same things are read in

the Germanic Martyrology of Peter Canisius, with only the title of

holy Martyr added. John Molanus, in his additions to Usuard,

has these things: "In England, in the city of Rochester,

the passion of S. William." Ferrarius in the general Catalogue thus

mentions him: "At Rochester in England of S. William the Martyr,"

and cites the Tablets of the Church of Rochester, and the Anglican Martyrology,

in which he is said to have been buried with great solemnity

in the Cathedral Church of Rochester, dedicated to S. Andrew,

and there with due honor and veneration

his natal day to be celebrated. The same reports

David Camerarius in the Scottish Menology, Life from the Legend of Capgrave. citing the Chronicles

of Scone, which we have not seen, and reports the Life and martyrdom

from the English Legend of John Capgrave, just as we

here subjoin.

[2] A Scot by nation, So Blessed William the Martyr was born in Scotland,

in the city of Perth, which is commonly called St. John's-Town.

Who when he was still flourishing with the bloom of youth,

embracing secular wantonness, until the time which

the heavenly Father had disposed in his power, is converted from secular life: like a dry

wood remained unfruitful. But the beautiful things of the desert germinated, while this wood in its time

bore fruit, watered by the water of saving wisdom.

At length when the down sprouting hairs

came forth by nature disposing, and gave to the youth's mother

cheeks dissimilar, into another man suddenly

he was changed. And taking heed indeed for the future, he emptied

those things which were of the little one, and chastised his body,

a baker, he gives the tenth loaf to the poor: and forced his flesh to serve the spirit. By the baker's art,

which he had learned from youth, sustaining his

little household, the tenth loaf out of regard for charity to the poor

he distributed; that among the heaven-dwellers with the bread of Angels

he might merit to be refreshed. Therefore this man simple, and

upright and fearing God, and turning from evil, in the people

appeared most mild, father of orphans, defender of widows,

a diligent helper of the poor existing. Nor in

God's service did this true Christian remain at any time tepid,

but daily the thresholds of holy Mother Church

he frequented.

[3] But on a certain dawn while it was still dark,

he takes care of an exposed infant to be raised, approaching before the doors of the temple of the Lord for devotion's cause,

he found a wailing infant, wrapped in cheap and rough

little rags. Whose misery the Saint

pitying, secretly seized the little one,

handed the seized to a woman to be nursed, after he was nursed and grown

he carefully instructed in the baker's art, and the instructed

also above all the household servants of his house specially

loved. So it happened that the same man bound himself by vow,

to visit the place of the Lord's passion: who

disposing his house, called his servants, and handed over

to them all his goods. and about to go on pilgrimage to Jerusalem And having heard one [day] with great

devotion the Catholic Mass, caused for himself, as is the custom,

the pilgrim's pouch and staff to be consecrated, that

he might immediately set out; not unaware, that through

many tribulations of this world's vale of tears

we must enter into the kingdom of heaven. With permission received

from all his household, and to all both neighbors

and kinsmen bidding farewell, no companion of journey

he led with him, he takes a companion: except the above

mentioned foundling, in whom, as a most faithful

and most pious father in his carnal son, he trusted.

But the servant's name was Cokerman Deveni,

which in the language of the Scots, "foundling David" is interpreted.

So the Israelite man, coheir of Christ, going out from

his land and from his kin, left his brothers and sisters,

and all his substance, that he might receive a hundredfold:

and at once set out. Crossing however

the first and second province, he comes to Rochester: and proceeding by the king's

road through England, they came to the city of Rochester,

which in the Saxon tongue is called Roffecestria. But

Rochester is a town in the province of Kent, on

the river Medway most well situated, distant from

the city of London, the metropolis of England, twenty-four

miles toward Dover, which anciently was

called Kacerkarir, but now Canterbury.

[4] But when in the aforesaid city they were lingering for

three days, that rest might render their relaxed limbs fit

for the use of labor; Satan entered into the heart of the wicked servant,

that drunk with the venom of avarice, the death of his Lord

he might wholly intend. led aside by his companion he is killed But the parricide and

traitor was seeking opportunity, that he might destroy him without

crowds, lest perhaps a tumult among the people. After three days

going out from the city toward Canterbury, when

they had come to a certain crossroads, with B. William

wishing to take the right way, the deceitful traitor

through perfidy could not at all acquiesce, but with bold face looking at him

said: "Why this loss of way? Why

have we labored in vain abandoning the right way,

which yesterday, while you were at the solemnities of the Masses, I learned

from the inhabitants of this province? Far be it that by the way which

you desire we should walk, lest perhaps something adverse should happen to us."

These and other superfluous things with the whisperer persuading,

he undauntedly proceeded with him. But while

they went through bypaths, the cunning rogue obtained a time

opportune to his purpose: and brandishing his axe the spurious

and degenerate alumnus, the most pious father and pilgrim,

advancing penitentially, struck on the back of the head;

and the struck and prostrate weak man most impiously

slew: and so the innocent lamb is torn by the wolf,

so the grain of wheat falling into the earth dead,

and even pressed with the chaff of treason, brings forth much

fruit: so the spirit of B. William, going out

from the darkness and shadow of death, was clothed with light

as with a garment. And because he lawfully strove, enduring

temptation, he merited to receive the crown of life, which

God promised to those loving him. Why say more? The wicked

scoundrel, whom crime drives, fled as a fugitive;

worthy not of refuge, but of meeting the death of a thief.

[5] With the glorious triumph of Blessed William the Martyr aforenoted,

how he migrated from the body, he shines with miracles. it is worth the trouble

to insert the miracles in writings, which on account of his

merit the heavenly power works: of which both

old ones to pursue and new ones to forge is permitted. Nor let it displease you,

Dearest, if at any time avoiding * martyrologia,

I pass over briefly: because both pleases you parsimony

of speech; and although much matter of things to be said may smile,

a prolix style nevertheless generates tedium.

A lamp henceforth lit should not be placed under

a bushel, but upon a candlestick, that it may shine, and with the alabaster broken

the whole house may be filled with the odor of ointment.

[6] So at the same times in the borders of Kent

aforesaid was a certain woman insane with a fierce spirit, also

evilly vexed by a demon, so that mountains and

hills she leaped over, and through streets and villages naked

ran about, The energumen, placing a crown upon the corpse mocking, miserably

showed the symptoms of insanity. And when one day through the place, where the lifeless

body lay, she was passing, beholding it among thorns and briars,

said: "Friend, how long do you sleep?

Sleep now, and rest. Why, wanton youth,

since you are white, do you not use a white crown?" These

and similar things, like a chattering magpie, standing by jabbering,

a crown plaited from honeysuckle she placed around the head

of the blessed Martyr. Returning then the daughter of Canaan, evilly vexed by

the demon, like a lioness with cubs snatched, the steep places

of mountains all she crosses, in the deepest of the valleys leaps about,

altogether ignorant whence she comes or whither she goes. But the next

day returning through the place, where the holy body

she had left, again approaching said: "Give back to me,

dreamer, the crown which I gave you, since you befit it

over gold and the precious stone much. For

shame! you still snore and do not speak to me?" These and

other things chattering unworthy of relating, to the dead as if to the living,

from the head of the Martyr the crown, the same she places on herself and is freed. with brain and gore

bloodied, indeed consecrated, she took, and on her own head

placed it. Wondrous is God in his Saints, immediately

he manifested the Martyr elect to him. He manifested

it thus. For the foolish woman, with the bloody coronet

crowned, more quickly than said, with bestial fury laid down,

human reason she obtained. Whence from shame

the whole day until evening she lay hidden among bushes, and

returning to herself said: "Now I know truly, that the Lord

has sent his Angel, and rescued me from the hand of Satan

by the merits of this Martyr, that the works of God may be manifested

in him, with our Lord Jesus Christ granting, who

with the Father and the Holy Spirit lives and reigns God forever

and ever. Amen." And the aforesaid glorious

Martyr lies near the city of Rochester aforesaid.

[7] Thus far that Life in Capgrave, whose author

Wilson and Ferrarius hand down to have been Thomas the monk

of Monmouth, whether the Life was written by Thomas of Monmouth. Benedictine of the Cluniac

Congregation, who is said to have flourished in the year 1160,

and to have written to William of Turbe Bishop

of Norwich about William the boy and Martyr, seven books,

about the miracles of the same one book.

So John Pits in De Scriptoribus Angliae. But these things about

S. William the boy, killed by the Jews at Norwich, seem to be understood,

of whom we also treated on March 25. Whether moreover

he wrote the Life of this S. William, is not sufficiently clear: but

neither concerning the time at which the matter happened does any verisimilar conjecture

offer itself: wherefore to the last place we refer it here.

NOTES.

* perhaps "Mataeologia" (idle talk)?

May V: May 24

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