Pirmin

ON ST. PIRMIN, BISHOP, APOSTLE OF THE ALAMANNI AND BAVARIANS,

ABOUT THE YEAR DCCLV

PRELIMINARY COMMENTARY

Pirmin, abbot in Swabia. (S.)

BY C. D. S.

§ I. On the first Life of St. Pirmin.

[1] The first Life of St. Pirmin, Among the more illustrious heralds of the divine word, who in the eighth century labored to convert the barbarian peoples subject to the Frankish empire from idolatrous superstition to the faith of Christ, must surely be numbered St. Pirmin, bishop, founder of not a few monasteries among the Alamanni and Bavarians, whose memory is kept on this 3rd day of November, according to the martyrologies, although he perhaps departed from the living on the preceding day Cf. below, no. 96.. His history, however, is still beset with many mists. We now undertake to treat it, after, namely, we have said a few words about the documents on which our inquiry will chiefly rest.

[2] which is presented by the codices The chief place among these is held by the Life of St. Pirmin written in the ninth century, which F. I. Mone first edited Quellensammlung der badischen Landesgeschichte, vol. I, pp. 30 and 526., and more recently with new care the distinguished O. Holder-Egger Mon. Germ., vol. XV, p. 21.. In preparing his edition he used nine codices. Of these the most excellent seemed to him the St. Gall codex no. 577, on parchment, in large folio, which contains forty-nine Lives of saints written by various hands in the tenth century, among which (f. 296–303) is the Life of Pirmin, written by one hand in very large characters, splendidly, most beautifully, most accurately, which the distinguished editor so reproduced that he scarcely three times rejected its reading Ibid., p. 18.. — With the St. Gall exemplar there agrees wonderfully the Einsiedeln codex no. 257, on parchment, of the tenth century (of the ninth, according to Mone) and also, though with somewhat more variant readings, the Engelberg codex I ¼, on parchment, of the twelfth century; both of which Mone had used. — To the same family there belong also a) the Reichenau Codex, now lost, of which a copy written in the seventeenth century by John Egon, prior of Reichenau, is preserved in the archive of Karlsruhe, from which Mone added variant readings to his edition, nearly all of which the distinguished Holder-Egger rightly disregarded as being manifestly corrupt and of no importance. Another copy of the same, or rather taken from Egon's copy, transmitted in the year 1739 by Fr. Maurice Chardon to the Bollandist fellows, is read in a codex formerly of the Bollandist museum, now of the Royal Library of Brussels no. 8930–31. b) A codex formerly of St. Maximin at Trier, which a note added by Christopher Brower to the second Life of St. Pirmin indicates was seen by him Sidera illustrium et sanctorum virorum Germaniae (Mainz 1616), p. 25., where he says that the codex is a legendary of moderate antiquity. A copy of this too is preserved in a codex formerly of the Bollandist museum, now Brussels 8071.

[3] of the tenth century Finally there seems also to be derived from some codex of the same family, but adulterated in many places, that form of this first Life which is presented (f. 131–39) by the Würzburg codex Theol. fol. no. 34, on parchment, which was formerly a book of the monastery of St. Peter at Wissembourg, as a hand of the fifteenth century noted in it, afterward, in the seventeenth century, of the College of the Society of Jesus at Molsheim, very beautifully written in the tenth century. When Mone had come upon this after he had printed the Life of St. Pirmin from the codices of Einsiedeln, Engelberg, Munich 22244 (of which we shall speak in the following no.) and the Karlsruhe copy, he judged that form, which he called the Wissembourg form, to surpass the other, namely that of Einsiedeln or St. Gall, in antiquity and authenticity Quellensamml., vol. cit., p. 528.; but, as Holder-Egger rightly noted Mon. Germ., vol. cit., p. 19., by a manifest error. For what he brought forward as the chief argument for asserting this, namely that the language in the Wissembourg codex is plainer and more correct, appears rather to be a reason why we should hold the text of this codex to be more recent. Nor have the other arguments produced by him any weight. Not 1. the brevity of the Wissembourg form in not a few places: for it is not so unusual that later exemplars of some Life are more or less contracted, and moreover in some places that form is even more extended (which will be established from its variant readings to be noted below). Not 2. that the Wissembourg form is to be judged to have been composed in the monastery of Hornbach, but the other in that of Reichenau: for it is easily demonstrated that the St. Gall form also was written in the monastery of Hornbach Cf. below, no. 8., and the indications brought forward by Mone to prove his opinion about a Reichenau writer of the Einsiedeln form all appear also in the Wissembourg form.

[4] and later ones, Further removed from the St. Gall exemplar is the reading of the codices a) Vienna no. 520 (Hist. eccl. 109, formerly 32), on parchment, in small folio, formerly of St. Blaise of Admont, which among other Lives contains on f. 103r–113v that of Pirmin, written in an ugly and disorderly manner by a hand of the eleventh-twelfth century [What is reported in this place about the Vienna codex and the four following is taken from the preface of the distinguished Holder-Egger, vol. cit., p. 18.]; b) Würzburg Theol. fol. no. 53, on parchment, in small folio, formerly of St. Stephen's at Würzburg, f. 27r–34v, beautifully and accurately written in the twelfth century (the eleventh, according to Mone); c) Munich lat. no. 9506 (Ober-Alt. 6), on parchment, in large folio, written by two hands in the twelfth century, which is the fourth volume of the great Legendary of Altaich, comprising the Lives of the months of October to December, where on f. 66–69 the Life of Pirmin stands, neatly written by the first hand; d) Munich lat. 22244 (Windberg. 44), on parchment, in large folio, of the end of the twelfth century, namely the fifth volume of the great Legendary of Windberg, where the Life of Pirmin is read on f. 117r–21v; e) Bamberg E. III. 9, on parchment, in large folio, written in the fifteenth century, containing the book of Andrew of Bamberg on the illustrious men of the Order of St. Benedict, in which the Life of Pirmin, except for the prologue, is inserted entire, fol. 41r–43v. — To these must be added f) the Zwettl Codex no. 14, on parchment, of 201 leaves, large (Om, 42 × 0,325), written in two columns in the thirteenth century, namely part of a great Legendary containing the Lives of saints of the months of October and November, most courteously lent to us by the Rev. Fr. Julius Zelenka, the librarian; the Life of St. Pirmin is read in that codex on f. 119v–21v.

[5] twelve in number, We have, then, two chief families of codices in hand, which we shall designate by the sigla A and B; and each comprises six codices. If we compare these more attentively with one another, it appears first of all that to the St. Gall exemplar (A1), which we judge to accord most of all with the archetype (A), the Einsiedeln one (A2) is most similar, which therefore seems to be placed in the same line of kinship with it. Somewhat more different is the reading of the Engelberg codex (A3), to which a slightly lower place is to be assigned. Of the remaining three, the copy of the codex of St. Maximin at Trier (A4) and the Wissembourg or Würzburg codex Theol. fol. 34 (A5) are joined by some nearer kinship to each other, since they present not a few variant readings proper to them and common to both: so it must be held that they are derived from some common exemplar, although, as we have pointed out, the Würzburg codex here and there represents a certain peculiar form, either through admitted additions or abbreviations or other adulterations. Finally Egon's copy (A6) has very few variant readings which also appear in other codices, but many unique ones, manifestly corrupted through the fault of some unskilled or rash scribe, which we have therefore with the distinguished Holder-Egger judged should for the most part be disregarded. — Of the other family (B), the Bamberg codex (B1) departs least of all from the reading of the St. Gall exemplar. Nearly all of its variant readings are presented by Würzburg Theol. fol. 53 (B6), and in addition many proper to itself. Also the Munich codices lat. 9506 (B2) and 22244 (B3) have many variant readings proper to themselves but common to the two (in about the same number as B1), besides some proper to each. And the same must be said of the codices Vienna 520 (B4) and Zwettl 14 (B5), except that those readings occur in them far more numerous.

Those degrees of kinship among the various exemplars of the first Life may, as it seems to us, be represented in one view by this scheme:

[6] at the beginning of the tenth century Now as regards the age and authority of the writer, it is clear from the prologue that he was not a contemporary or near-contemporary of Pirmin, where he indicates that the saint's history is a thing long omitted by many wise men and almost given over to oblivion, and that he has therefore undertaken to write it in order that what lay long unknown may be known by many. Furthermore, where he treats of the monasteries founded by Pirmin, he complains that he has been able to learn nothing about some of them, because some from the aforesaid places neglect to inform him of what they know about it, while others, not knowing even the beginnings of the very places in which they live, are altogether ignorant of those from whom they took their start after God, because where earthly care abounds, divine charity must grow cold Ch. 8.. Certainly a writer close in age to the times of Pirmin would not have spoken so. Yet it is established that the Life was written before the year 826, which is about the seventieth after Pirmin's death Cf. below, no. 92., from the testimony of Walafrid Strabo, who in the description of the Vision of Wettin, composed in meter in the aforesaid year Poet. lat., ed. Duemmler (M. G., in-4°, vol. II), p. 259., writes this:

First on this island (Reichenau) the holy prelate built walls,

Pirmin, and had protected the flock for three years.

Whoever may wish to know his holy life,

Let him seek the tomb itself: he himself will give proof enough at Hornbach Ibid., p. 304, v. 27–30..

Where, as the distinguished Holder-Egger rightly observes, in referring those desirous of knowing the life of Pirmin to the monastery of Hornbach, he indicates quite clearly that a Life of the saint existed, written there.

[7] seems to have been written The distinguished Holder-Egger adds a twofold confirmation

M. G., vol. XV, p. 17, and ibid., note 11. to show that the Life was composed no later than the beginning of the ninth century. Namely 1. The language is so crude and unformed, the narrative so simple, not to say inept, that it seems established that the little book was written at the time when the study of letters, recently renewed, was little diffused and rooted. 2. It must also be noted that in the Life the monastery of Hornbach is called by this name only once, at the end, but for the most part by the ancient name of Gamundias, which by the middle of the ninth century had almost become obsolete. In diplomas of Louis the Pious of the year 814 Regest. Imperii, vol. I, nn. 514, 515. and in two other royal ones of the years 865 and 972 Comment. Acad. Theodoro-Palatinae, vol. VI, hist., pp. 256, 263. both names Gamundias or Hornbach are used; in the remaining charters of the ninth century only the latter occurs See ibid., p. 246 sqq., nn. 3–7, 11, 13, 14..

[8] by a monk of Hornbach, From the testimony cited above No. 6 end. of Walafrid, a son of Reichenau, it is gathered that that Life was first composed not in the monastery of Reichenau, as Mone had earlier held Vol. cit., p. 29b., but in that of Hornbach, as Mone himself afterward acknowledged, his former opinion being changed Ibid., p. 528.: for why would Walafrid have referred his reader to the people of Hornbach, if the Life of Pirmin had been preserved among the people of Reichenau? Moreover Rettberg notices Kirchengeschichte Deutschlands, vol. II, p. 51. that in that Life only doubtful or fabulous things are related about the foundation of the monastery of Reichenau, and that the author also knew the region of Reichenau poorly, but that the same man narrated much more clearly and more fully the origin of the monastery of Hornbach and what Pirmin did while living there, so that it must altogether be determined that he was an inhabitant of this monastery. Finally this can also be proved more certainly So Holder-Egger, loc. cit., since the author seems expressly and openly to have disclosed himself as a monk of Hornbach, who Ch. 12., proclaiming happy those who had been able to behold SS. Boniface and Pirmin meeting and conversing in the monastery of Hornbach, says: But I, unworthy, trust in the Lord that such men were found from here among them (namely Boniface and Pirmin), whom heavenly grace made fit to be able to be present at their holy conversation. Where the word istinc (set down erroneously for istic) shows that the writer himself lived in this monastery.

[9] from whom many deeds of St. Pirmin lay hidden. We hold, then, that this first Life was written at the beginning of the ninth century by a certain monk of Hornbach, otherwise unknown. His work surely is quite defective and meager in describing the history of Pirmin, since apart from the beginnings of the two monasteries of Reichenau and Hornbach he relates scarcely anything about the other deeds of St. Pirmin, candidly professing that nothing had been ascertained by him about the history of the foundation of the other ten monasteries which Pirmin built in Francia, Bavaria and Alamannia, and that not even the very names of them all had come to his knowledge, nor how the saint lived in them in his middle age and how great labors he then endured, namely through the fault of those who ought to have informed us about the aforesaid places, and either neglected it or, laboring under shameful ignorance, were unable Ch. 8.. Nor, as the distinguished Holder-Egger again shrewdly observes Vol. cit., p. 18., does he seem to have used any charters or little books, except that he seems to have narrated from memory certain little stories perhaps once read in Willibald's Life of St. Boniface Ch. 12–15.: and what he has reported about the foundation of the monasteries of Reichenau and Hornbach rests only on the domestic tradition of those places. However much these things are to be regretted by us, yet, as the same distinguished editor has concluded, this very simple little work is not without its merit, since it alone, if you except a few charters and brief notices of Reichenau (and other not so certain traditions), has handed down the memory of this apostle of the Alamanni to posterity.

§ II. On other documents concerning the history of St. Pirmin.

[10] The second Life, A second Life of St. Pirmin, whose sole source, however, although the author does not point this out in his prologue, was that first Life of which we have just spoken, was published by Christopher Brower among the Sidera illustrium et sanctorum virorum Germaniae Mainz, 1616., following a Strasbourg codex or rather a copy of it transmitted by the suffragan or auxiliary bishop of that church, Adam Peez Op. cit., p. 25.: which codex now seems lost. Afterward John Mabillon brought out the same among the Acta SS. Ord. S. Benedicti Saec. III, part II, p. 140. from Brower's edition and from the Chesnian codex (now Paris 5308, written in the twelfth century) But cf. what is to be said below in the proem to Life II.. For Mabillon's edition Mone noted variant readings Op. cit., p. 38–39. from three codices, namely a) Reichenau 21, on parchment, of the twelfth century, now deposited in the archive of Karlsruhe, in which only the beginning of the Life is contained (ch. 1–6 and a compendium of ch. 7–10), with not a few sentences cut off; so that little help is afforded from that codex for amending the text; b) Basel, marked A. VI. 36, which contains a Passional written in the fifteenth century; c) A copy which Egon, prior of Reichenau, wrote out in the seventeenth century from a Reichenau codex now lost: this copy is contained among other Reichenau Copies of the same Egon in the archive of Karlsruhe Cf. ibid., p. 37..

[11] whose sole Furthermore there is indicated by the distinguished Holder-Egger M. G., vol. cit., p. 19. a Stuttgart codex on parchment, source seems to have been the first Life, in large folio, of the twelfth century, formerly of the monastery of Zwiefalten, which itself also presents that second Life greatly cut down, the prologue and several chapters having been cut off: there are omitted, namely, from the thirty-one chapters of which the Life consists in Mabillon's edition, part of chapter 14, chapters 15–20, the last part of chapter 22, and finally chapters 23–28, where St. Boniface is treated (which are also passed over in Egon's copy). — Finally in the codex already cited above of the Royal Library of Brussels 8930–31 (in which the Life is also presented from Egon's copy) I have found a copy written from an Innsbruck codex, to which is appended this attestation secured with a seal: I attest, being asked by virtue of my office, that the present copy has been duly and attentively collated with its exemplar (which it may be believed was made toward the end of the fifteenth century, from the inspection and comparison of other writings of the same time), preserved in the Academic College of the most celebrated Society of Jesus at Innsbruck and entrusted to me by the same for this purpose, and that it accords word for word. Innsbruck, 17 April 1739. Anthony Roschmann, Licentiate of both Laws… Public Notary. From that codex a whole leaf had fallen out; which the same notary attests was supplied from another codex in these words: Assurance of this lawful supplying of chapters 21 and 22 is given me by another copy of the same College, marked at the beginning of the manuscript by the same hand with a rubric and this note, which earlier had asserted that this manuscript of the Most Illustrious Helfenstein had been given to the college, this same hand, I say, added this note in the margin right at the beginning of the proem: Autograph of Fr. Wendelin Volck. He copied it from an ancient Ms. codex, which together with the sacred relics of St. Pirmin was handed over to the college of the Society of Jesus at Innsbruck by the Illustrious Lord Schweickard, Count of Helfenstein, in the year 1576, on the 2nd of November. One can therefore be duly restored from the other. And that these words are so written in this second codex, with which I have compared them, I attest by these presents, being asked by virtue of my office. Innsbruck, 4 July 1739. The same Roschmann as above.

[12] wrongly attributed to Othlo; Brower inscribed as author of this Life that Othlo who also polished the Life of St. Boniface in the course of the eleventh century, whether on the authority of the copy or by his own conjecture is uncertain, but by certain error. For the little book, which we already have in codices of the twelfth century, is dedicated to Archbishop Liudolf, who no one can doubt was of Trier: for no other archbishop of this name in Germany or France is found to have existed from the beginning of the ninth century to the end of the twelfth century. Now Liudolf of Trier departed from the living in the year 1008 Chronicle of Hermann the Lame or of Reichenau (M. G., vol. V, p. 119).; but Othlo flourished after the middle of the eleventh century, which is established from the prologue to the Life of St. Boniface, where he attests that he undertook this writing long after the death of St. Leo IX, Pope Acta SS. O. S. B., saec. III, part II, p. 28.. Next, as Mabillon adds Ibid., p. 136., the composer of this Pirminian Life records some things about St. Boniface that conflict with Othlo's own Bonifatian narrative. Furthermore the writing on St. Boniface is far more weighty and mature than this one on St. Pirmin.

[13] more probably has as its author Warmann, With better right Mabillon Ibid. judges the writer of this Life to have been Warmann, Count of Dillingen and Veringen, Baron in Kyburg, Winterthur and Baden, from a monk of Reichenau made bishop of Constance, Landgrave of Alsace, brother of Eberhard, prelate of the people of Constance, teacher of Hermann, Duke of Swabia, created bishop of Constance from a monk of Reichenau in the year 1026, German by nation, a man most learned in all literature and indeed most subtle, who, on the testimony of William Eysengrein [Catalogus testium veritatis (Dillingen 1565), fol. 80v, from which all these things recorded about Warmann are taken.] and John Egon, prior of Reichenau [De viris illustribus Augiae Divitis, part II, ch. 26 (in Pez, Thes. Anecd., vol. I, part III, p. 686).], wrote the Life of St. Pirmin, having died in the year 1034. Certainly the age of Warmann accords excellently with the age of Liudolf, and in itself it is very credible that the people of Reichenau, who laid claim to the praise of letters as well as other things, should have wished that there exist among them too some writing about their holy founder, more elegant than the first Life.

[14] but not the abbot of Hornbach of the same name. A certain new opinion was proposed by Mone Vol. cit., p. 37., to which I. Friedrich also added his vote Kirchengesch. Deutschlands, vol. II, p. 581., recognizing indeed Warmann or Garemann as the author of this second Life, not however that monk of Reichenau, but the abbot of Hornbach, who himself also was contemporary with Liudolf of Trier, and who indeed died in the same year as he, 1008, as is gathered from the book of Hornbach on the miracles of St. Pirmin to be edited below, where Ch. 16. the fourth year of Abbot Williman, who succeeded Garemann Ibid., ch. 10.,

is connected with the year of the Lord's incarnation 1012. Mone brought forward a twofold foundation for this opinion. One, that that work, inscribed to Liudolf, must be judged to have had as its author a monk of some monastery subject to the archbishop of Trier; and the monastery of Hornbach was situated in the diocese of Metz, which acknowledged the archbishop of Trier as metropolitan, whereas that of Reichenau was not contained within his province. The other, that if that Life were owed to a monk of Reichenau, he surely would not have been silent about what the Reichenau writer of almost the same age, Hermann the Lame (who lived in the years 1013–1054), recorded about the history of Pirmin in his Chronicle, certainly following the traditions of Reichenau; whereas, if we listen to Mone, the greatest part of the second Life is filled with what is narrated about the deeds of Pirmin in western Francia, and in this chiefly that second Life differs from the first. But what this latter observation may mean I am altogether unable to perceive. For my part, if I see anything, the writer of the second Life, as regards the things narrated, so followed in the footsteps of the one who composed the first that he nowhere departed from him, took nothing away, added nothing, except that he inserted here and there testimonies of Scripture and little paraenetic discourses, and adorned, as it seemed to him, what had been said simply by the earlier writer with more extended circumlocutions of words. Nor has the former foundation any greater force, since that Warmann of Reichenau, sprung from a quite noble house, can readily be held to have been joined to the archbishop of Trier by kinship or friendship, and to have been led from this to dedicate his little book to him; and certainly in the dedicatory letter no profession of obedience or homage of this kind appears, which would show a man subject to the archbishop. Thus I judge that there is no reason why we should reject the express assertion of Eysengrein and Egon, and say that by both Warmann of Reichenau was erroneously substituted for the one of Hornbach. Yet I gladly confess that the authority of those two writers is not so great that we should think a conclusion resting solely on their testimony sufficiently firm.

[15] The third Life As the second Life took the first for its guide, so and much more closely did the third take the second, so much so that its writer seems to have intended only to bind in meter what had been set forth in prose by the author of the second Life. One codex of the seventeenth century presents it, which is now preserved in the archive of Karlsruhe, containing copies written by the hand of John Egon, from which, as we have said, variant readings to both the first and second Lives were excerpted by Mone: who also edited this third one Vol. cit., p. 39 sqq.. This edition, no other aid being available, we too reproduce below among the Acts of St. Pirmin.

[16] or metrical Mone judged this Life from the character of its meter to have been composed in the twelfth or thirteenth century. For the verses are caudate, or such as are closed in pairs by a rhyming ending; some Vv. 66–69, 207, 405. dactylic caudate, which besides this rhyme have rhyming dactyls in the second and third foot Cf. Mone, Anzeiger für Kunde der deutschen Vorzeit, year 1838, p. 586.; others Vv. 235–238, 357–364, 397–398. constructed through a series of two or more in such a way that as many words as each contains, so many sentences do all together contain, of which the first is made up by the first words of the individual verses in order, the second by the second words of the same, and so on: which metrical elegances Mone says are proper to that age.

[17] not to Henry, abbot of Reichenau, The same editor conjectured that the author of this metrical Life was that Henry, abbot of Reichenau, of whom William Eysengrein says Catal. test. ver., fol. 109v.: Henry, Count of Calw, abbot of Reichenau …, imperial protonotary, doctor of laws… A man most learned in all literature, he wrote out in extended commentaries the life of St. Pirmin, bishop of Meaux. He died in the xxvijth year of his rule, and of Christ Mccxxxvij. And John Egon says De vir. illust. Aug., part II, ch. 29 (in Pez, vol. I, part III, p. 703).: Yet I find no one (of the monks of Reichenau) expressly named who (after Hermann the Lame) committed anything to writing until the year of Christ 1206, in which Henry, Count of Calb, took the helm of Reichenau to govern it, who with an example rare among more illustrious men joined excellent piety and learning to nobility of blood. Among other things he composed with an eloquent pen and in a not inelegant style the Life of St. Pirmin, first abbot and founder of Reichenau, which can still be seen today written on parchment… He finally ended this mortal life gloriously about the year of Christ 1234.

[18] but is to be ascribed to another, anonymous monk of Reichenau; Mone charges Egon with having attributed to Henry the second Life, of which we have spoken above Quellensamml., vol. cit., p. 39a, note.. But, as the distinguished O. Breitenbach rightly observes Neues Archiv, vol. II, p. 171., Mone alone erred here. For Egon, relying on the authority of Brower, says expressly that the second Life was written by Othlo of Fulda De vir. ill., part III, ch. 1 (p. 715)., and consequently declared that it was not the same as the Life written by Henry, which he also had before his eyes. But from the same Egon a very strong argument is furnished for overturning Mone's conjecture about the author of that metrical Life. For Egon himself both saw this and most clearly indicated that it was different from Henry's writing. For after he had spoken of the latter in ch. 29 Cited in preceding no., immediately afterward, with a very short chapter on Abbot Conrad interposed, in ch. 31 he treats of other anonymous learned men of Reichenau, and among these he says: Moreover, to pass over other anonymous poets, there is not to be passed over the one who sang the Life of Pirmin in meter, which is still seen written in nearly obsolete characters on very old tablets. Thus Egon quite clearly distinguishes the Life written by Henry of Calw and read by him both from the Life published by Brower, which he attributes to Othlo, and from the metrical Life, also read and transcribed by him, which he indicates is owed to an anonymous poet, and to that same a monk of Reichenau.

[19] but Henry's writing lost. The little book of Henry of Calw appears to be lost. Its loss can perhaps be in some way compensated from what has been related about St. Pirmin by John Egon in the notice he composed about him Loc. cit., preceding page, note 15. and by Gallus Oehem * in his Reichenau chronicle, composed in the vernacular tongue of the Germans at the end of the fifteenth century, which C. A. Barack carefully edited [Bibliothek des literarischen Vereins in Stuttgart, vol. LXXXIV, Stuttgart, 1866. For a synopsis and excerpts of the same chronicle see Archiv, vol. IV, p. 384 sqq.]. For since Henry's writing still existed at Reichenau in the times of Egon, it can scarcely be doubted that the older Oehem also saw it: and he at least once expressly professed that he had excerpted certain things from an old codex preserved at Reichenau Ed. Barack, p. 8, line 33.. If, therefore, any things are read in Oehem or Egon which they indicate they have drawn from some Life of St. Pirmin, and which yet are not found in those that have come down to us, it can rightly be gathered that they were taken from Henry's work. And since very few things of this kind are to be found Cf. Breitenbach in Neues Arch., vol. II, p. 172–174., a suspicion spontaneously arises that that Life, which is said to have been written by Henry, was nothing other than some oration in praise of St. Pirmin, in composing which he used both Lives then still surviving.

[20] [The book of miracles of St. Pirmin written in the monastery of Hornbach at the beginning of the eleventh century.] We have, besides the Lives just mentioned, the Miracles of St. Pirmin after death, which book is presented only by a codex of the Royal Library of Brussels 206 (formerly 87), on parchment, in large folio, written at the end of the twelfth century, from which it was edited by Mone Quellensamml., vol. I, p. 45. and more recently by the distinguished Holder-Egger M. G., vol. XV, p. 31., and we present it below carefully collated anew with the codex. It reports miracles obtained in the monastery of Hornbach through the intercession of St. Pirmin between about the years 970 Cf. below, the note on ch. 3 of the book of Miracles. and 1012 Mirac., ch. 16.. It breaks off, however, after the narrative of a miracle that occurred on the feast of Pentecost of this last year, with no closing formula added by which, as is customary in little books of this kind, the writer might indicate that he was putting an end to the work, whether because the whole book was not copied in our codex, or because the author had it in mind to complete it afterward, when other miracles should occur to be reported. Certainly it may be gathered that the book was written in this very year or not long afterward from the prologue, where the writer protests: What we have seen with our eyes, what we have learned from those who were present, what we hold as true and uncorrupted, we bring forward in testimony by writing Ch. 2.: which words show that he was contemporary with the things narrated, at least those in the last place. The same man sufficiently shows himself a monk of Hornbach, in that he reports nothing except what happened in this monastery and calls St. Pirmin our patron Ibid.. But by no indication is it established that the author of the book of miracles and of the second Life is the same, as someone has thought.

[21] Other sources and of more recent writers To the sources of the history of St. Pirmin must also be referred the diplomas that concern the foundation of the monastery of Murbach Cited below, no. 62–70., Pirmin's own little book entitled de singulis libris canonicis scarapsus Cf. below, § XIII., the poem of Rabanus Maurus on St. Pirmin Cited below, following no., and what Hermann of Reichenau or the Lame noted about him in his chronicle at the years 724, 727, 731 M. G., vol. V, p. 98.. — Of more recent writers those who have chiefly written about him are M. Görringer Pirminius; Geschichte des linken Rheinufers, etc. Zweibrücken, 1841., F. W. Rettberg [Kirchengeschichte Deutschlands (Göttingen, 1846), vol. II, pp. 50–58, 120, vol. I, p. 514.], I. Friedrich Kirchengeschichte Deutschlands, vol. II (Bamberg, 1869), p. 580 sqq. and I. Weicherding Der St. Pirminsberg, seine Kapelle, Quelle, Einsiedelei, etc. Luxemburg, 1875..

* otherwise Oheim

§ III. On the homeland of St. Pirmin.

[22] St. Pirmin was not of Frankish race, Now let us come to treat the individual parts of the Pirminian history. Concerning the homeland of St. Pirmin the ancient documents are silent. That he was a Gaul by origin has been indicated here and there by Benedictine writers [Trithemius, Compend. Annal., bk. I, under Theoderic the 60th king (Oper. Hist. ed. Frankfurt 1601, p. 60); Bucelinus, Menolog. Benedict., at the 3rd of Nov.]. But others

have held that he came into Francia from Scotia or Ireland [Le Cointe, Annal., vol. IV, p. 665; Eccard, Franc. Orient., vol. I, p. 666; H. Pertz, M. G., vol. II, p. 19.]. And indeed that Pirmin did not first see the light among the Franks is clearly attested in the ninth century by Rabanus Maurus in his poem on the praises of the saint, where he sings thus:

He left his homeland, his people and his kin as well,

And seeking foreign parts, he earned the sky.

He sought out here the people of the Franks with shining teaching,

And built very many holy places for God Poet. lat., ed. Duemmler, vol. II, p. 224.

But it is also sufficiently shown from Life I itself that Pirmin was not a Frank, but sprung from a region far distant from Francia, where namely it is indicated that those who heard him preaching in the Latin and Frankish tongues were struck with admiration Ch. 3..

[23] but, as it seems, There is the added fact that in the diploma of Widegern, bishop of Strasbourg, for the monastery of Murbach the companions of St. Pirmin are repeatedly called pilgrim monks and a congregation of pilgrim monks Cf. below, no. 65–68., and likewise pilgrim monks in the diploma of Count Eberhard Cf. below, no. 69., and in the diploma of Theoderic IV, king of the Franks, this is said of Pirmin himself: Whereas then the venerable man Permin, by the grace of God bishop, in our times with his monks, God inspiring, having undertaken a pilgrimage for the Gospel of Christ… Cf. below, no. 62.. Friedrich Op. cit., vol. II, p. 601–602. thinks that that appellation of pilgrims was conferred on the Pirminian monks for this reason, that by the institute proper to their congregation Cf. below, no. 50., approved by the Roman Pontiff, the propagation of the Christian faith was especially incumbent on them, so that, if I understand rightly, the word peregrini here has the same sense as missionaries. This opinion rests on mere conjecture, and to me indeed, to say the least, a quite improbable one: for I find no indication either in the Lives of St. Pirmin or in the documents that concern the congregation founded by him from which that special destination of his monks to the duties of the apostolic life may rightly be drawn out. Nor do I at all see how without violence the words just cited from the diploma of Theoderic IV (having undertaken a pilgrimage) can be understood in any other sense than of a journey undertaken by Pirmin outside his homeland to come to the region of the Franks.

[24] an Irishman; Now that we should hold those pilgrim monks and consequently Pirmin himself to have been Irish by race is suggested first of all by the Annals which they commonly call those of Wolfenbüttel, but which (at least the first part) Eckhardt Comment. de rebus Franc. Orient., vol. I, p. 579. and H. Pertz M. G., vol. I, p. 19. have rightly gathered to have been composed in the monastery of Murbach, because a continuous series of abbots of this monastery runs through them down to the end of the eighth century. In those Annals, then, certain things are read noted older than the foundation of the monastery of Murbach, which occurred in the year 727 or 728, namely at the years 704. death of Bishop Canan. 705. falling asleep of Abbot Domnan. 706. death of Abbot Cellan. 707. falling asleep of Tigermal Ibid., p. 22.: which names, anyone at all versed in Irish documents will readily recognize, have an Irish sound. Next, it is by no means foreign to the ecclesiastical customs of the ancient Irish, but indeed fully accords with them, that an abbot or even a monk subject to an abbot should be adorned with the episcopal dignity Cf. Todd, St. Patrick, p. 46–61., as we see to have been the case with Pirmin Cf. below, no. 34.. Finally what is read in ch. 9 of the Life of Pirmin also fully recalls the customs of the Irish, namely where he is brought in addressing his versifier: for it was a quite received usage of the Irish, and perhaps singular to that people, that their leaders and chief nobles, or bishops and apostolic men, were accustomed to have with them and to take about with them some learned man who professed skill in the poetic art [Cf. Todd, St. Patrick, p. 130; d'Arbois de Jubainville, Cours de litterature celtique, vol. I, p. 339.]. — Nor is our opinion opposed by the fact that in the diploma of Count Eberhard Cited below, no. 69. the companions of St. Pirmin are said to have been brought together from various provinces: for it can readily be granted that at the time when the monastery of Murbach was founded, some Franks and Alamanni had been joined to their company.

[25] but the opinion Another opinion about the origin of St. Pirmin, from some still unpublished writings of his countrymen, has recently been proposed by the venerable man I. Weicherding, chaplain at Wiltz in the Luxemburg tract Op. cit. (above p. 6, note 18), p. 32., but, as he himself candidly admits, resting on conjecture rather than proper arguments. After he has tried, namely, to show that Pirmin was neither a Frank nor an Anglo-Saxon (which we freely grant), he judges that he was one of the thirty youths whom St. Willibrord brought with him from Denmark, one of them having been killed on the way by order of Radbod, king of the Frisians, and committed to the holy abbot Gregory, then directing the monastic school at Utrecht, to be educated, to be later assigned to the apostolic life [Cf. Alcuin, Life of St. Willibrord, chs. 9, 11 (Ed. Wattenbach, in Jaffé, Bibl. Rer. Germ., vol. VI, pp. 47, 49).]. And he judges that his conjecture is excellently confirmed by reasons of this kind.

[26] which makes him sprung from Denmark First, namely, in this way it is best understood how it came about that Rabanus Maurus, Walafrid Strabo and the author of the Life of St. Pirmin could not learn from what people he was sprung: certainly they were altogether silent on that matter. For the Franks and Frisians were at odds with one another in such enmities, and the Danes, who had a common stock with the Frisians, that Pirmin, coming to the Franks and their leaders, must have carefully kept silent about his people. — But this reason those will readily judge not only too subtle, but altogether empty, who know somewhat the Lives of saints of the Merovingian age. For how many writers of such Lives, of which we surely have many, report nothing about the race of the saint. Nor is it surely surprising in the present case that the writer did not know the race of Pirmin, who narrated nothing even about his apostolic labors in Francia, Bavaria and Alamannia, because he could find out nothing about them Cf. Life ch. 8.

[27] and a disciple of St. Willibrord Second, although Pirmin was not a compatriot of Willibrord, they are said to have met more than once at Trier and in the monastery of Dolegium (where Weicherding may have found this noted I do not know: certainly in Brower, whom he cites, I have read nothing of the kind), and Willibrord adorned with his presence and signature the handing over of the instrument which Widegern, bishop of Strasbourg, drew up for the foundation of the monastery of Murbach Cf. below, no. 68 end.. From which it may perhaps be gathered that Pirmin was a disciple of St. Willibrord.

[28] conjectures that he was, Third, St. Willibrord could not in the brief time of his stay in the Luxemburg region accomplish by himself all that the writers of that same region relate about its conversion carried out by him, but did much through disciples. Now on the other hand we are taught by oral tradition, transmitted down to our times, that Pirmin came into this part of the Ardennes which surrounds the castle of Wiltz and visited that castle itself and blessed a spring which not far from there, beside the village of Kaundorf, is marked with his name, and that at that time he was not a bishop, but a priest Cf. following §.. Thus it seems probable to Weicherding that he did not migrate from southern Germany into the Luxemburg tract, but on the contrary from here to there, and that he labored in the Ardennes in the apostolic ministry as a helper and disciple of Willibrord, and consequently can be reckoned among those whom Willibrord brought from Denmark. — But how weak both reasons brought forward in this and the preceding number are, it seems superfluous to demonstrate at greater length.

[29] is by no means probable. Fourth and last, Weicherding thinks that an argument for confirming his opinion is also made from the fact that Pirmin preached the Gospel to the Thuringians and Alamanni, whose language he holds to have had no slight affinity with Danish in those times. As if indeed the difference of native speech had prevented so many, not only Anglo-Saxons but also Irish, from laboring to convert the Franks and other men of Germanic stock to the true faith. — These reasons having thus been weighed, we consider the proposed opinion, far from being, with Weicherding, as good as certain Op. cit., p. 37., not even truly and positively probable.

§ IV. On the stay of St. Pirmin in the Luxemburg region.

[30] Certain Luxemburg traditions Among the most pleasant parts of that pleasant region in which the Grand Duchy of Luxemburg is contained must without doubt be counted that which surrounds the little town of Esch-sur-Sûre. Pirmin is said to have dwelt in this for some time, and his memory is preserved today by a high place called Saint-Pirmin, nearly three kilometers distant from the aforesaid little town. There is seen there on the summit of a hill a not inelegant little church, and at the root of the same hill an octagonal chapel sunk in the ground, not furnished with a door and windows that can be closed, containing two springs in its circuit, one of which, called the spring of St. Pirmin, is said to be endowed with a wonderful power of curing certain diseases, especially of infants, about which more at length below, where the posthumous glory of St. Pirmin will be treated; from the other common water gushes. The water of both is received in stone basins set in the ground and level with the surface of the soil. Ruins were found in that place of some ancient Roman villa, especially of baths, such as frequently existed in the houses of rich Romans, and among them two bronze coins showing the likenesses of Antoninus Pius (emperor in the years 138–161) and Antoninus Caracalla (years 211–217) Ibid., p. 16–20.. These, according to certain popular traditions, were once a temple of idols, according to others, a house of the Templars; but how often the rude vulgar have wrongly interpreted the ruins of ancient buildings is too well known for us to expound in many words..

[31] St. Pirmin at the village of Wiltz What Pirmin carried out in that region the Luxemburg traditions do not distinctly record, except for two miracles, from which arose the veneration toward the spring of St. Pirmin. The first is the healing of a certain little boy. Once, namely, as popular tradition has it, in wintertime toward evening, there came to the castle next to the village of Wiltz, which obtained the name of Lower Wiltz *, a certain holy priest and herald of the faith, Pirmin by name, with no companion, and he begged that hospitality be offered him. The lord of this castle was at that time being held in prison at Vianden, and only his wife had remained at home with a little son. She received the pilgrim priest most courteously, and she had nothing more urgent than to offer her little son to the saint to be blessed. He was of too infirm health,

quite thin in the upper part of the body, enormously heavy in the lower, suffering namely from that disease which is commonly called rachitis. Pirmin gladly assented to the petition of the pious mother: he blessed the little child, and at the same time addressed the mother in these words: "The boy will not be healed by my blessing; but you have not far off in the valley a spring, which the pagans once used for washing their bodies as they made their way to the temple of the idols whose ruins still appear on the summit of the mountain. This spring I have just consecrated with prayers. Carry your son there and lower him three times into the water under the invocation of the three persons of the most holy Trinity. Then for nine continuous days you shall pour out prayers to God, the father of mercies, and the little one will be healed. And afterward, in memory of the benefit received, from the stones that remain of the ancient temple, where men once with blind mind sacrificed to idols, you shall build an oratory to the true God." On hearing these things, the noble matron at once, with bare feet, although it was a harsh winter, proceeded to the health-giving spring, carrying her little son in her arms; and when all that Pirmin had prescribed had been diligently fulfilled, the boy obtained complete health. Not long afterward his father was freed from prison and returned to Wiltz; but, incredulous of the miracle, he did not take care to have built the oratory which Pirmin had requested. Hence he soon paid the penalty for his rashness, being killed in a hostile encounter by a certain other powerful man Ibid., p. 44–45..

[32] a miraculous spring But the spring which he had consecrated with his blessing is also said to have been health-giving for Pirmin himself. For since the holy man was suffering from a troublesome sickness of the eyes, he was accustomed, whenever he met with some spring or clear stream, with knees bent at the bank, to draw water from it with the palm of his hand, with which to wash his watering eyes. Yet no water applied until then had ever brought him any healing. But when he came to the spring which afterward received its name from him and, as he was accustomed, having first given a pious blessing, applied water from it to his eyes, he felt himself suddenly freed from all trouble and altogether healed Ibid., p. 70..

[33] they say he brought forth. Beyond this, as we have already pointed out, the monuments and traditions of Luxemburg teach us nothing about Pirmin's stay and preaching in that tract. But certainly from the naming of the place recorded after his name and from the veneration of him in that same place, both of which are established by certain documents to have obtained already at the end of the twelfth century Cf. below, § XVI., we are altogether compelled to gather that he really labored in that place at preaching the faith. For since the memory of St. Pirmin was so soon after his death as it were wholly obliterated, and his cult was almost confined to the monasteries founded by him, especially Reichenau and Hornbach, it would have come into no one's mind that this cult should pass from so far away to that hidden solitude. For the rest, the way there could easily have been the holy man's as he migrated, as we believe, from Ireland into Francia or Alamannia. — But the other things that are gathered from the monuments of Luxemburg about St. Pirmin pertain rather to his posthumous glory, of which we shall have to discourse below.

* Niederwiltz

§ V. On the episcopal see of St. Pirmin.

[34] St. Pirmin was not bishop of Metz or of Meaux; That Pirmin was a bishop, besides the author of the Life, is clearly attested by the diplomas of King Theoderic and of Widegern, bishop of Strasbourg, given for the monastery of Murbach Cited below, no. 62 sqq.; but a great dispute has arisen among the learned about his see. For since they read in the various codices of the Life the name of the place where he performed the episcopal office written variously, Melcis, Meldis, Meltis or Mettis, some made him bishop of Meaux in Gaul, others bishop of Metz. These opinions, however, have long since been cast aside, because the prelates of both these cities at those times are sufficiently known from certain documents, and no place is left among them for Pirmin. Nor should the fact that it is read in the second Life that he came to Rome from the borders of Gaul Life II, ch. 4. move one to assign him to the see of Meaux: for in the first Life, which seems to have been the sole source for the writer of the second Cf. above, no. 14., it is only indicated that he came from the western part Ch. 4.; and the Romans could also easily have said that a man coming from the region adjacent to the river Rhine had set out from the borders of Gaul. Nor is any weight to be placed on the authority of some old codices brought forward, containing catalogues of the bishops of Metz, where Pirmin is noted before Sigebald Meurisse, Hist. de l'église de Metz, bk. II, p. 149., who was sitting in the year 708, as is established from a charter of exchange drawn up in this year Baluze, Miscell., vol. IV, p. 409; Calmet, Hist. de Lorraine, vol. I, p. 267.: for this illustrious name of Pirmin would certainly not have been passed over in silence by Paul son of Warnefrid, who wrote the Deeds of the Bishops of Metz under Angilram, second successor of Sigebald; so it must be judged that that name was afterward inserted in the aforesaid catalogues on the authority of the Life misunderstood.

[35] but the episcopal office So among the more recent writers I find two chief opinions proposed about the place where Pirmin sat as bishop. Some, namely, such as Ussermann Germ. Sacr. Prodrom., vol. I, p. 115, note b., Grandidier Hist. de l'église de Strasbourg, vol. I, p. 298., Hefele [Geschichte der Einführung des Christenthums in südwestlichen Deutschland (1837), p. 337], Görringer Pirminius, p. 390., Rettberg Kirchengesch. Deutschl., vol. II, p. 53. and Mone Quellensamml., vol. I, p. 30., hold it to be the village of Medelsheim, situated not far from Bipontum in the ancient diocese of Strasbourg and the Bavarian Palatinate; others, however, such as Neugart Episcopatus Constantiensis, vol. I, p. 70., Gelpke Kirchengesch. der Schweiz,, vol. II, p. 286–88. and in some measure Friedrich Kirchengesch. Deutschl., vol. II, p. 583–86., judge rather that the village of Mels, near Sarganum and Fabaria *, in the northern part of the diocese of Chur, is signified in the Life of St. Pirmin by the name Meldis or Melcis. Neither of these places is recorded in other documents to have been an episcopal see: whence perhaps Hermann the Lame was led (if indeed he himself knew or thought that Pirmin had exercised episcopal functions in some such place) to call Pirmin not simply a bishop, but a chorbishop Herm. Aug. at the year 724 (M. G., vol. V, p. 98).. For my part I judge that the saint was adorned with the episcopal dignity in Ireland, or was, if one may so speak, a monastic bishop, such as perhaps not a few were at that time in Ireland: of which kind of bishops some monasteries in Gaul also had set over themselves by special privilege Cf. Todd, St. Patrick, p. 48–61.. Thence further with certain Irish monks, over whom he perhaps presided with the title of abbot, he crossed the sea, to labor at converting to the true faith the peoples of Germany, which were still for a great part immersed in the darkness of idolatry; and first, if one may believe the Luxemburg traditions, he stayed for some time in the Ardennes, then in that village of Meldis or Melcis, before he undertook those things that are related in his Life.

[36] he performed Now that that village should be held to have been Mels near Sargans, Gelpke brings forward these arguments Loc. cit.: a) First of all, namely, communication was easy between Reichenau and Mels, the river Rhine washing both places, so that Sintlaz could easily have come from Reichenau to Pirmin residing at Mels. Moreover b) that ancient village was fortified with a castle, so that it could properly be called the castle of Melcis by the writer of the Life; and c) it lay in the midst of not a few valleys accessible to the apostolic labors of Pirmin. But also d) not far from the same village Pirmin afterward founded the monastery of Pfäfers on a higher place overlooking the surrounding valleys: from which it may be gathered that this region was very well known to him. And finally e) in the very ancient necrology of Reichenau there are recorded, among the monasteries joined to Reichenau by a bond of confraternity, the Sisters of St. Gall at Melis.

[37] in a little town or village, Friedrich, moreover Loc. cit., although not so distinctly Mels, yet thinks that some place in Rhaetia or in the diocese of Chur, perhaps Medels, or in the valley adjacent to this town, was Pirmin's first see. He was led to this opinion by the traditions of the monastery of Disentis situated at the end of this valley, which indicate that this monastery was founded at the beginning of the seventh century, then, when it was already strong in resources, overthrown by the Huns in the year 670, and finally restored in the year 717 by Charles Martel. They narrate the history of the restoration thus. When Luitfrid, duke of the Alamanni, was rebelling against the Franks, Charles ordered an army to march into Alamannia; and the duke having been overcome, when a part of the soldiers, overtaken by night in the solitude of Disentis, in which some monks, returning there after the slaughter by the Huns, had established a certain eremitic way of life, shut up their horses in the ruins of the church of the B.V. Mary: when they went next morning to take them from there, they found them all stretched on the ground and lifeless. When the soldiers, struck by this unusual loss, inquired into the cause of the damage, the monks reported that that place had once been sacred to God and the Virgin Mother: so that to convert it into a stable for horses would be a sacrilege. When the matter was learned, Charles is said to have been so touched by religion that, with Pirmin especially exhorting him to it, he decided to restore the church [Synopsis Annalium monasterii Disentinensis in Th. von Mohr, Die Regesten des Stiftens Disentis (1853), n. 8.]. According to this testimony, then, already in the year 717, that is, seven years before the beginning of the monastery of Reichenau, Pirmin was active in the diocese of Chur. And since from the year 724 to the year 727 he lived at Reichenau, and then, expelled from there, went to Alsace, and does not appear ever afterward to have returned to Alamannia, it plainly follows that he first exercised episcopal functions in Alamannia, before the founding of the monastery of Reichenau and before he went to Alsace, not far from Disentis, and consequently, as it seems, in the valley of Medels.

[38] which does not seem to have been situated Friedrich judges that this opinion is excellently confirmed from the history of the origin of the monastery of Pfäfers, in the same diocese of Chur, which they also say was founded by Pirmin Life ch. 8.. Of which Eichhorn says Episc. Curiensis, p. 266.: I have read in a certain old dissertation, he says, that the first foundations of the monastery were laid about the year 713 or 717. Eichhorn indeed thinks, because he believed that the monastery of Reichenau was the first of all to be instituted by Pirmin, that the matter must be understood in this way, that before he came to Pfäfers, some anchorites or monks were already living in that place, but that the monastery itself was properly established in the year 731, to which year namely its foundation is attached in Hermann of Reichenau. But these things are gratuitously stated, says

Friedrich, and that Hermann erred where he noted at this year 731 in his Chronicle: Three monasteries, namely Altaich, Murbach and Pfäfers, were furnished from the brethren of Reichenau, twelve brethren being assigned to each, and as many remaining at Reichenau M. G., vol. V, p. 98.. For from the diplomas of King Theoderic IV and of Widegern, bishop of Strasbourg, we know for certain that the monastery of Murbach was founded in the year 727 Cf. below, nos. 62, 65.. But from the same diploma of Widegern it is established that before the monastery of Murbach other, that is, several, monasteries had been founded by Pirmin. For it is read in that instrument: But if they do not find such (an abbot) there from among themselves, let them obtain and appoint a regular abbot from other monasteries of the aforesaid Pirmin … Below, no. 67.. Now if you listen to Hermann, who relates that the monastery of Reichenau was first founded by Pirmin at the year 724 and that the saint stayed there for three years, you will find that this monastery alone, and not other Pirminian monasteries, existed before Murbach. Nor does Friedrich allow the authority of the Life of Pirmin to be opposed to him any the more, where it is indicated both that the monastery of Reichenau was first of all, and that after this ten others were instituted Life chs. 7 end, 8., since the writer of this Life frankly admits Ibid., ch. 8. that very few things or even nothing had come to his knowledge about other Pirminian monasteries besides Reichenau and Hornbach. Friedrich draws another confirmation from the words of Hermann, from which it is gathered that Pirmin was already an abbot before he instituted the monastery of Reichenau.

[39] in Switzerland and the diocese of Chur, Now to pass our judgment on the opinion set forth in the two preceding numbers, it must altogether be admitted that it rests on no other foundation than those uncertain traditions of uncertain date about the beginnings of the monasteries of Disentis and Pfäfers, confirmed by the testimony of no ancient document. For no Annals, I believe, report that the Alamanni rebelled under Duke Luitfrid and that a military expedition was undertaken against them by Charles Martel before the year 727. There is no reason, therefore, why we should grant so much to those traditions as to despise the authority of Hermann of Reichenau, surely a weighty witness, who asserts that the monastery of Pfäfers was begun some years after Reichenau. And that he joined, not accurately enough, the foundation of the three monasteries of Altaich, Murbach and Pfäfers under the one year 731, of which we know Murbach to have been founded in the year 727, does not rightly support the inference that the times were so confused by him that he should be judged to have transferred the beginnings of Pfäfers from the year 717 to the year 731. Nor does he indicate that Pirmin's stay in the monastery of Reichenau for three years was so continuous that he could not from time to time travel elsewhere for a short time and meanwhile labor at instituting other monasteries. And thus the confirmation also is refuted which was sought from the words of Widegern. Although, even if it were established that the monastery of Murbach was the first after Reichenau to be founded by Pirmin, there is no lack of a second probable response: for a sufficient reason for inserting the cited words in the diploma could have been that Pirmin had it in mind to establish thereafter other monasteries also, which he wished to be joined by such a bond to the earlier ones.

[40] but at Medelsheim, Friedrich's argumentation, therefore, should not at all move us to judge that Pirmin performed the episcopal office in the diocese of Chur before he built the monastery of Reichenau. And as regards the reasons which Gelpke brought forward for judging Mels rather than Medelsheim to have been Pirmin's see Cf. above, no. 36., these also do not seem sufficiently effective. For a) neither is Medelsheim so distant from Reichenau that Sintlaz, on his way to visit holy places Life ch. 2., could not easily have passed that way. b) Medelsheim also is indicated in the year 888, under the emperor Arnulf, to have been a royal castle, which perhaps had existed long before. Nor c) did a less ample and accessible field lie open to the apostolic labors of Pirmin at Medelsheim than at Mels, and d) he founded far more monasteries in the diocese of Strasbourg than in that of Chur. And what e) was added about the confraternity of the Sisters of St. Gall at Melis with the monastery of Reichenau in the tenth or eleventh century is surely of slight weight for the present question.

[41] near Hornbach, From this it now seems established that the arguments adduced for that second opinion support the first at least equally. Moreover two other things may be urged in its aid. The one is deduced from the fact that, on the testimony of Görringer Pirminius, p. 390., there is preserved at Medelsheim an ancient tradition according to which a bishop once resided there, whose name indeed is unknown, but there are still shown traces of the house in which he is said to have lived. The other I seem to find in the Life of the ninth century. There, namely, it is read Ch. 10. that it happened, when Pirmin had completed the monastery of Hornbach, that a multitude of people flocked to him from all sides, asking for the imposition of the hand of sacred confirmation. But the blessed man Pirmin, seeing the very great multitude coming to him and the place narrow and uncultivated, because waters pressed it on both sides, and on account of the female sex, whose entrance he forbade in other places made by him, … to perform the holy ministry returned to his former dwellings. These former dwellings Friedrich understands Vol. cit., p. 598. to have been that hut or shelter which the saint made to escape the summer air Life ch. 9 middle. before he built the monastery of Hornbach. For my part I would scarcely believe that such a hut could have been designated by that word, but rather that those former dwellings were the place where Pirmin had previously resided while exercising the functions of bishop, provided that this opinion accords with the other things narrated here. And it accords excellently, if we suppose that place to have been Medelsheim. For it was both not so deserted and uncultivated that a multitude of people flocking there could not conveniently stay there, and it is so distant from the ancient monastery of Hornbach *, namely nearly nine kilometers, that it is easily understood how rightly, the oil running short, Pirmin ordered his minister to run very swiftly to the monastery and to bring back from it the sacred oil, by which within that very day the sacrament of confirmation might be conferred on all who had come.

[42] in the diocese of Strasbourg. From these things, then, the opinion of Ussermann and others seems to us to be preferred, who judge that Pirmin as bishop lived at Medelsheim: not that this village was then an episcopal see, but rather, being subject properly to no bishop Cf. Commentary on St. Hubert, no. 101–104 (Acta SS., vol. I Nov., p. 782)., it lay open to the first bishop who occupied it, if one may so speak; or perhaps with the license of the bishop of Strasbourg Pirmin resided there for a short time with his monks, until an opportune occasion should be offered them of building some monastery. For the rest, although I judge the aforesaid opinion somewhat more probable than that which Gelpke defended, I should not dare to pronounce it altogether certain or even quite probable in itself. For the arguments brought forward do not permit this, and I see that a rather grave objection can be urged against it from what is narrated in the ancient Life about the foundation of the monastery of Hornbach Ch. 9.: from which narrative namely it seems established that those places, situated so near to Medelsheim, had until then been unknown to Pirmin: from which it would have to be supposed that the holy man, when he first resided at Medelsheim, so confined himself to this village that he neglected to explore the adjacent forests. This indeed could have happened, but it will perhaps not seem so probable to all. From which finally it must frankly be admitted that that question about the episcopal see of St. Pirmin has not yet been sufficiently untied.

* Zweibrücken

* Sargans

* Pfävers

* now Neu-Hornbach

§ VI. On the meeting of St. Pirmin with Sintlaz and the Roman journey of both.

[43] The narrative of the foundation of the monastery of Reichenau, This whole narrative about the meeting of St. Pirmin with Sintlaz, the Roman journey of both, and the donation of the island of Reichenau made by Sintlaz Life ch. 2–4., Rettberg judges must be rejected among fables Vol. cit., p. 54–57., because it is not only confirmed by no ancient documents, but also conflicts with the traditions of Reichenau, which relate that the monastery was founded not by Sintlaz, but through the efforts of Nebi or of Dukes Leutfrid and Berthold by Charles Martel, with no mention made of Sintlaz Cf. below, no. 53. Furthermore in the Life of St. Meginrad Ed. Acta SS., vol. II Jan., p. 381., which seems to have been written before the middle of the tenth century by Benno, second abbot of Einsiedeln, and is certainly read in three codices of the tenth century Cf. below, no. 45, that foundation is recorded in these words: He (Meginrad), when he had reached that age at which he could be fitted for the study of letters, was brought by his father to the island which the ancients called Sindleozes Augia, from the name of a certain priest who, called Sindleoz, first built dwellings of monks on it, and brought St. Pirmin with his companions to live there, at the command of Pertahold, most noble of the Alamanni [The word duke, added here in Bolland, is missing in the codices of the tenth and twelfth centuries.], in the times of Pepin, king of the Franks, and gave the island a name from his own name. Where notice that Sintlaz is called a priest, and that the island was named from his name because he had built certain dwellings of monks on it, and not, as in the Life of Pirmin, a nobleman and possessor of the whole land, of which the island of Reichenau was a part. In diplomas also of the emperor Louis the Pious the monastery itself is three times called Sintleozesavia See Th. Sickel, Die Urkunden der Karolinger, vol. II, pp. 105, 199, 200.. Finally in the necrology of Reichenau More recently ed. Necrol. Germ., vol. I, p. 457., which was begun in the ninth century, the name of Sintlaz does not appear, which would surely be incredible, if he were celebrated as the chief founder of the monastery, by giving the place itself.

[44] such as is read in the ancient Life, These arguments Gelpke Vol. cit., p. 285–286. and Friedrich Vol. cit., p. 587, note 1862. try to refute. To the first, namely the negative, sought chiefly from the silence of Hermann of Reichenau, Friedrich answers that Hermann spoke too briefly and not so accurately about the foundation of the monasteries of St. Pirmin for his silence on this matter to be greatly regarded. To the second, that the word priest is lacking in the ancient Reichenau codices that Mone cites Quellensamml., vol. I, p. 53.. To the third, that it can readily be granted that the anonymous writer of Hornbach, who wrote the Life of Pirmin, erred in assigning the name Sintlazau, by which according to the Reichenau documents only the island or monastery was called, to the whole possession of which this island was a part; yet not because those places were little known to him can it rightly be gathered that his whole narrative is false. Finally, that the Necrology of Reichenau edited by Keller does not present the name of Sintlaz, the less

surprising it should seem, in that another man also, who deserved excellently of the monastery by gifts conferred on it, Odilleoz, whom a poem written at Reichenau at the end of the eighth century celebrates Ibid., vol. III, p. 134., is likewise not read in that necrology: besides the fact that, according to the very editor of the necrology, it is not the most ancient monument of the monastery of that kind, and many names in it have been so erased by age that he was able to read them only by using acidic juices or, as it were by happy chance, by inspecting them more often and more attentively.

[45] to be fabulous, I confess that these responses do not seem to me so effective as to remove every scruple. For 1. Not only from the silence of Hermann, but also from the narrative which Gallus Oehem attests that he excerpted from a very ancient codex and from the diploma of Charles Martel Cited below, no. 55., supposititious indeed, but yet old and without doubt fabricated at Reichenau, it is sufficiently clear that no memory of Sintlaz was preserved among the people of Reichenau. 2. The word priest, which in the edited Life of St. Meginrad is joined to the name of Sintlaz, is indeed lacking in the Reichenau codices of the tenth and twelfth centuries, but it is read in the St. Gall codex 577 Archiv, vol. IV, p. 333., which was written in the tenth century Cf. above, no. 2, as also in codex 7666–71 of the Royal Library of Brussels, formerly of the Bollandist museum, which we ourselves have inspected and which the form of the writing shows to have been copied also in the tenth century. — The third and fourth responses, although somewhat probable, yet do not altogether empty the force of the reasons drawn from the error about the name of the place and from the silence of the necrology, which by themselves alone are indeed not so strong, but joined with the other two increase the suspicion of a too uncertain tradition.

[46] Rettberg rashly argues. Yet Rettberg seems chargeable with excessive rashness, where he holds on the basis of these arguments that the whole narrative must be rejected. It may not, surely, be judged fully worthy of belief, but neither on that account is it to be pronounced altogether false. Nor should it seem surprising that both Pirmin and also Sintlaz had recourse to the Holy See, that what they intended to carry out by common counsels for the spreading of the Christian religion and the reformation of morals in that region they might protect with stronger support against the injuries of any ill-disposed persons, especially since what the writer of the Life relates about the wretched state of affairs and the folly of the priests in Alamannia, as spoken by Sintlaz, indicated that not a little was to be feared from this quarter. Nor finally does it appear singular that a journey to the thresholds of the apostles was undertaken by a lay nobleman: for how frequent such pilgrimages were even in the first centuries of the Middle Ages is demonstrated by manifold documents.

§ VII. On the monastic profession of St. Pirmin and on the monasteries founded by him in general.

[47] Pirmin, at once bishop and abbot, That St. Pirmin joined the profession of the monastic life with the episcopal dignity is again sufficiently established from the diplomas given for the monastery of Murbach by King Theoderic and Bishop Widegern: which Hermann of Reichenau also indicates in recording at the year 724 the foundation of the monastery of Reichenau, where Pirmin is called abbot and chorbishop Cf. below, no. 52 end.. And that this frequently occurred among the ancient Scots or Irish we have noted above No. 24.. But the statements of Trithemius, by whom Compend. Annal., bk. I, under Theoderic the 60th king. Pirmin is said to have been from a monk of the monastery of St. Maur, abbot, bishop of Meaux, and of Bucelinus in his Menology At the 3rd of Nov., where he is said to have been raised from a monk of Angers and of St. Maur of Glanfeuil to the chair of the bishopric of Meaux, rest on no ancient document. Nor shall we linger in refuting the dreams which Ebrard brought forward in his dissertation on a certain Protestant church which he calls that of the Culdees, hostile to the Roman See and the Benedictine Order, in which he numbers both Pirmin and the other Irish who preached the faith in those times in the regions of Germany On these see Friedrich, vol. cit., p. 135–147..

[48] he founded many monasteries, According to the writer of Life I Prologue end., twelve monasteries were made in Francia, Bavaria and Alamannia at the instance of St. Pirmin, of which he distinctly indicates seven or eight (if namely you count Pfäfers, which among the codices of Life I is found named only in that of Einsiedeln, but is read in both the second and third Lives) Ch. 8 end., besides Reichenau and Hornbach. Yet these things need not be understood as if all those monasteries were first built and established by Pirmin. For some already existed in an earlier time; yet they could rightly be said to have been ordered by him, as our writer also indicated Ibid. beginning., or even founded, according to the wider meaning of this word in those times, when those were said to found a monastery not only from whom its beginning was to be traced, but also those who endeavored to restore it when fallen, or to increase and enlarge it with buildings when too small, or even to reform it by introducing a more perfect kind of life, better accommodated to the monastic rule. Of the ten monasteries cited in the Lives of St. Pirmin, Reichenau and Pfäfers belong to Alamannia, Altaich to Bavaria, and the other seven, Murbach, Schuttern, Gengenbach, Schwarzach, Maursmünster, Neuweiler, Hornbach, to Francia and the diocese of Strasbourg. Moreover, from other documents certain other monasteries are said to have been founded by Pirmin or to have been ordered into a better state, namely, to pass over Disentis Cf. above, no. 37., Pfungen Cf. below, no. 53. and Wissembourg Cf. below, no. 93., in Bavaria Mondsee, Niederburg of nuns, Osterhofen, Pfaffenmünster; in Thuringia or the diocese of Würzburg, Amorbach, Emereztal and Murrhardt; in the diocese of Trier, Tholey or Dolegium. Of all of which we must now treat more distinctly, after we have elucidated in a few words the question of the Pirminian congregation.

[49] by a common bond in the form of a congregation Friedrich namely observes Vol. cit., p. 599–602. that the monasteries instituted by St. Pirmin were joined to one another by such a bond that they constituted a true religious society of the kind that were afterward called by the proper name of Congregations, such as were those of Cluny, Cîteaux, etc. This opinion pleases us also very much, and we judge that it is clearly demonstrated by the words from the diploma of Bishop Widegern to be edited a little further on, cited by Friedrich: where there is assured to the monks of the individual monasteries the faculty of appointing for themselves as abbot anyone chosen by them from the other, but only from the other, Pirminian monasteries, and moreover there is committed to the same monasteries the care of watching over the correct observance of the monastic rule in each. Namely Below, no. 67. But when the abbot of the place itself (of the monastery of Murbach) has received his passing, whomever the pilgrim monks living there shall find best from among themselves according to God and the rule, him let them appoint as abbot for themselves; but if they do not find such a one there from among themselves, from other monasteries of the aforesaid Bishop Permin, of those congregations of pilgrims which he gathered together under one manner of petitions and one holy institution of Blessed Benedict, let them, in agreement among themselves, obtain and appoint a regular abbot. And if the holy order should grow lukewarm there, which God forbid, or if some discord should arise among those monks, and they themselves do not prevail or do not wish to amend it, then those of them who wish to live according to the rule in right order shall have power to seek out, wherever in other monasteries the pilgrim monks of the aforesaid bishop are seen to dwell and they find them more rightly regular, and those by their salutary counsel, God granting, may be able to restrain, amend, correct and pacify the holy order itself or those monks according to the rule.

[50] mutually joined. But I cannot so assent to the learned man where he judges the proper duty and, as it were, mark of the Pirminian congregation to have been that they should apply themselves to the apostolic life or to the spreading and establishing of the Christian faith, yet not by going far outside their monasteries, but by attracting the pagans living around them to faith and holiness of conduct by their discourses and examples; and this he deduces from the words peregrini and peregrinatione suscepta, which are read in the diplomas given about the foundation of the monastery of Murbach. This argument we have sufficiently refuted above No. 23.; and I am greatly surprised that for confirming his opinion he adduces Page 602, note 1908. Du Cange's Glossary, where peregrinari in some sense is said to mean the same as to be a monk, and the diploma of Rebais of the year 633, where the same persons are called pilgrims or monks. For these things rather oppose his opinion: for if monks in general are from time to time designated by the name of pilgrims, it follows that by this title monks are not properly designated who are assigned to apostolic labors by the peculiar nature of their institute. Nor do I perceive how from the words according to God and the rule of St. Benedict, which are read in the privilege of Gregory V, Sovereign Pontiff, given in the year 998 for the monastery of Pfäfers, and in the diploma of Widegern for the monastery of Murbach, he gathers Page 601 end. that the Pirminian congregation was instituted by apostolic letters.

§ VIII. On the foundation of the monastery of Reichenau.

[51] To the monastery of Reichenau The island of Augia (which afterward, from the wealth in which it abounded, was called Augia Dives, commonly Reichenau, which name it has kept to our times) is situated in the Rhine near Lake Constance, in the extreme part of the present Grand Duchy of Baden toward the south. That a monastery was built there under Leo I, Sovereign Pontiff, that is, about the middle of the fifth century, was held by a tradition which Felix Fabri or Schmidt inserted in his History of the Swabians Ed. by M. Goldast among the Suevicarum rerum Scriptores, Frankfurt, 1605., but he too judged it to be fabricated, as he indicated in the very title of the chapter Bk. I, ch. 21 (p. 219).. However that may be, it is certain, if we listen to the narrative of our anonymous writer of Hornbach Life chs. 6, 7., that no traces of that monastery existed when Pirmin came to the island, but that it was altogether deserted and uncultivated. On that island, then, Sintlaz giving it most gladly, the holy man established the first of all the monasteries he founded, not without a prodigy, the serpents with which it swarmed being driven out from it.

[52] Pirmin gave a beginning in the year 724, We have also concurring Reichenau traditions about this foundation, namely so far as they ascribe it to Pirmin; but they are altogether silent about Sintlaz. So Walafrid Strabo, abbot of Reichenau (years 839–849), in the poem on the vision of Wettin, describing his island:

The Rhine, by which from the Ausonian Alps the sea is reached,

Mingles, spread out in the western parts; a huge

Island hangs in the midst of its flood,

Having the name of Augia: Germany lies around it:

It is wont to bring forth excellent throngs of monks.

First on this island the holy prelate built walls

Pirmin, and had protected the flock for three years Poet. lat., ed. Duemmler, vol. II, p. 304, v. 22–28..

Also the Catalogue of the abbots of Reichenau, found in a codex of the thirteenth century, but which seems to have been copied from a codex already preserved in the ninth century in the library of the monastery of St. Gall M. G., vol. II, p. 37.: In the year 724 St. Pirmin, bishop, first came to Reichenau, and presided there for 2 years. This number of two years can surely be brought into agreement not with so much difficulty Cf. below, no. 60. with the testimonies both of Walafrid Strabo, just cited, who says that Pirmin presided over the monastery of Reichenau for three years, and of Hermann of Reichenau, writing this in his Chronicle: 724. St. Pirmin, abbot and chorbishop, was brought by the princes Berthold and Nebi to Duke Charles, and being set by him over the island of Reichenau, he put to flight the serpents from there and instituted the cenobitic life for 3 years M. G., vol. V, p. 98..

[53] perhaps through the efforts Gallus Oehem reports these things more fully in his Reichenau Chronicle Cf. above, no. 19., whose narrative we present here rendered into Latin. After he has set forth the foundation of the monastery according to the first Life, he proceeds thus: It is also read in a very old codex written at Reichenau how St. Pirmin at first, when he migrated from Francia, settled in a certain village, called Funga , situated near Vitodurum * (not far from Constance and Reichenau, between south and west) in Thurgau, while Watilo, son of Godfrey, duke of the Swabians, was ruling in those parts, with his brethren, more or less forty-two in number, bringing with him as many books as he could have with him, fifty in number, and that there he built a cell or monastery, which in a short time was not a little increased in the number of monks and the abundance of books, and that he stayed in it until the death of Duke Godfrey. When his holy labor and pious way of life had become known to two princes of the Alamannian region, named Berthold and Nebi, in the year seven hundred and twenty-four they brought him to Charles, lord of Francia, who had subjected Swabia and Bavaria to himself by arms, and asked him to deign to bestow as a gift on St. Pirmin and his monks the island of Reichenau and to give them the faculty of settling there and of applying themselves to the exercises of the spiritual life, free from all trouble and injury from anyone. Charles Martel gladly assented to the request, and besides Reichenau he handed over to St. Pirmin three islands, and conferred other royal gifts, as the letters of foundation plainly indicate Ed. Barack, p. 8; Archiv, vol. IV, p. 391..

[54] conferring it Oehem then presents the letters in German. Of these letters, which Rader Bavaria sancta, vol. I, p. 104, note p., Mabillon Annal. Bened., bk. XX, ch. 65. and others have from time to time mentioned, we have found a Latin exemplar in a codex formerly of the Bollandist museum, now of the Royal Library of Brussels 8931, which was once transmitted to our predecessors with other documents about St. Pirmin in the year 1739 by Fr. Maurice Chardon, of the Society of Jesus, confessor to the prince bishop of Constance and Augsburg. That the instrument is apocryphal no one can doubt. Yet we have thought fit to present it here whole, because it seems quite old and was certainly composed in the monastery of Reichenau, and consequently must be held to set forth quite faithfully the traditions that were current in that monastery about its beginnings. Thus, then, read the aforesaid letters.

[55] by Charles Martel Since the frailty of the human race greatly fears the sudden change to come at the end of life, it is fitting that it should [not] find anyone unprepared, lest he depart from this world without the confidence of good works. Wherefore let him who still has power over his affairs prepare for himself a way by which he may be able to arrive at eternal salvation. We therefore, by the grace of God Charles, Mayor of the Palace, illustrious Duke Luitfrid and Count Berchtold, make known to your greatness and diligence how the venerable man Bishop Pirmin, together with his pilgrim brethren, setting out from Francia, came in the name of the Lord to the borders of Alamannia. Having gladly received him there in a certain place belonging to us, we have granted to him to dwell on the island called Sintlacis Augia, that, a monastery being built there, he may teach his followers the rule of St. Benedict according to the norm of those who live well and fear God, and that it may be handed over to the aforesaid man and be increased both by us and by other devout persons. We have also determined that the aforesaid island shall henceforth be subject to the command of no one except the named venerable man Pirmin, the abbots of his see, and the monks who shall hereafter serve God there according to the rule, and that no public Notary, Duke, Count, Prefect of capital matters, nor any other, shall assume the authority of disturbing the brethren, or establishing new things, exacting tribute, or making dwellings, and of troubling the people remaining on the same island in the service of those servants of God, of devising exactions, penalties or other unjust things, or of holding assemblies, of entering it at any time, and of requiring all the aforesaid. And let all the abbots together with the monks themselves, under divine protection, rule, have under them, correct and hold altogether in peace the fishermen, bakers, vinedressers, weavers and their other servants, who must live and remain on the same island only for their services and necessities. We command moreover and confirm by our royal power that no abbot and none of his servants shall have power on the said island to confer goods on anyone or to give them in ownership, but that all things shall be preserved for the uses and necessities of the brethren. To those pilgrim monks also and to all their successors we give five villages outside the island situated in our domain of Lake Constance, that the monastery which the servants of God shall build there in honor of St. Mary ever virgin and of the princes of the apostles SS. Peter and Paul may grow, may be enlarged by gifts through us and be completed, so that the pilgrim monks and their successors, readily provided for from our goods, may pray to God the more diligently and devoutly for us and for the confirmation of our realm, and that examples of good works may be planted in those who succeed. The villages are called thus: Marchtelfingen, Alaspach, Kaltenbrunnen, Wolmattingen, Almanstorff, with all their appurtenances. And on the other bank of the Rhine our village Ermattingen with all its appurtenances and surroundings, and also twenty-four men with tribute living in Thurgau: Rapert, Goduin, Landolt, Nappo, Petto, Cuno, Winfrid, Justur, Widlet, Pelcher, Lampercht, Arfrid, Wolfart, Theotrich, Theopert, Alfrid, Raduin, Alidolfus, Aremmanolt, Polfridus, Eteristi, Alemanfrid, Landuin, Walther, and all their succeeding families, excepting those who are free in those places and have betaken themselves there in our times, who shall remain under our protection also.

Therefore we command you, our commissaries deputed for this, that you introduce the aforesaid venerable lord Pirmin and his pilgrim monks to the above-said island and confirm to them all the aforesaid goods, and subject all the aforesaid villages on this principle, that no layman, as we have before determined and confirmed, shall at any time have or hereafter obtain on the oft-said island the power of commanding and of appointing assemblies. But the venerable Bishop Pirmin, with his monks, and all their succeeding abbots and monks of the same see, shall have every kind of power over the bakers, cooks, fishermen and vinedressers and weavers, and also over all his servants, of ruling them, of demanding penalties, of binding by oaths, of forbidding unjust and all evil works, and in all things, both ecclesiastical and secular, of binding and loosing the aforesaid servants, who must live in faithful service on the same island with the monks who live in chastity according to their institute. But the free men living in the aforesaid places belonging to us shall, as we have said before, flourish and grow. Let no one by judicial power occupy our villages, to usurp them for himself in actions and penalties and other profits, but let all things go to the alms of the poor and the sustenance of the monks serving God there, for perpetual increase. And that this declaration of our grant may be kept more firmly by all, we have ordered it to be strengthened by the impression of our ring and the appending of our seal.

Illustrious Man

K L S.

Sign of Lord Charles, called Mayor of the Palace, father of Pepin and Carloman.

I Calderamnus, Chancellor, by order of Lord Charles, wrote this. Done in the city of Jupille on the 25th of the month of April in the year of the Nativity of Christ 724. Happily in the name of God.

Amen.

[56] and at his order to two princes of the Alamanni; Of Sintlaz, as we have already observed, no mention is made in these documents. Gallus Oehem relates, on what foundation I do not know, that he was prefect or judge of the region for the king of the Franks and resided in the castle of Sandeck on the borders of Hungary Ed. Barack, p. 4; Archiv, vol. IV, p. 389 end.. Nebi or Hnabi was a grandson of Godfrey, duke of the Alamanni Thegan, Life of Louis the Pious, ch. 2 (M. G., vol. II, p. 590).. Berthold also is adorned with the title of most noble duke of the Alamanni in the Life of St. Meginrad, as it has been edited until now, but in the most ancient codices of this Life the word duke is not read Cf. above, no. 43.. Yet Fickler Quellen und Forschungen zur Geschichte Schwabens (Mannheim, 1859), p. CVIII. and others Cf. Breysig, Jahrbücher 714–741, pp. 50, 55. seem to have had no other foundation for calling Nebi and Berthold brothers and dukes of the Alamanni, who succeeded their grandfather Godfrey and themselves had as successors their uncles Lantfrid and Theodebald. But in the ancient Annals and in the proem of the Law of the Alamanni there appears at that time as duke of Alamannia Lantfrid, son of Godfrey [Hermann Aug., Chron. at the year 730 (M. G., vol. V, p. 98); M. G., Leg. vol. III, p. 84. Cf. G. Waitz, Deutsche Verfassungsgeschichte, vol. III (2nd ed.), p. 47, note 1.], and it is to be observed that in Hermann of Reichenau Nebi and Berthold are called not dukes, but princes, and without the addition of the word of the Alamanni Cf. above, no. 52 end.: hence nothing prevents it being held that in the diploma just recited Luitfrid (or Lantfrid) is rightly called duke and Berchtold count, and that the diploma itself, although apocryphal, was yet composed according to another older and authentic one. And indeed it is in itself quite probable that some diploma was given by Charles Martel, either in his own or rather in King Theoderic's name, for the foundation of the monastery of Reichenau.

[57] and he presided over it for nearly three years. Pirmin presided over this monastery for nearly three years, namely from the year 724 Cf. above, no. 52. up to, if we follow Hermann of Reichenau, the year 727, at which year namely he noted in his Chronicle: St. Pirmin, because of hatred of Charles (Martel), driven out from Reichenau by Theodebald, son of Duke Godfrey, appointed Eto abbot in his place, and he himself went to Alsace,

to furnish other monasteries M. G., vol. V, p. 98.. Nor did Theobald allow Eto to remain long in quiet at Reichenau: for he too was soon driven out of Reichenau, but afterward restored to his place by Charles Martel, on the testimony of the same Hermann at the year 732: Eto, abbot of Reichenau, was banished by Theodebald to Urania * because of hatred of Charles, but in the same year, Theodebald having been driven out, he was restored by Charles M. G., loc. cit.. After he left Reichenau making for Alsace, Pirmin is never afterward recorded to have returned there, or at all to Alamannia.

* Fungen or Pfungen

Winterthur

* Uri

§ IX. On the foundation of the monastery of Murbach.

[58] The monastery of Murbach, Of this foundation we have most certain documents, namely diplomas, both of Theoderic IV, king of the Franks, given on the 12th of July of the seventh year of his reign, that is, of the year 727, since he began to reign in the month of December of the year 720 Breysig, Jahrbücher 714–741, p. 37–38., and of Widegern, bishop of Strasbourg, given on the 13th of May of the following year, and of Count Eberhard, given in the eighth year of King Theoderic, and another of the same count, given on the 13th of February of the eleventh year of the same reign, in both of which he increased with new possessions the monastery previously endowed by him. These diplomas, more than once edited, nonetheless, since they pertain closely to our treatment, we have thought fit to present anew in this place, the first two and the fourth entire, and of the third that part where after the proem the foundation of the monastery is recorded. We regret the loss of the former testament or diploma given by Eberhard, by the aid of which it would surely have been possible to determine more certainly in what place and at what time the monastery was founded: for on both matters there has been some disagreement among the learned.

[59] in Alsace As regards the place, Murbach or, as it is read in our diplomas and other old documents, Maurobaccus, is situated in Alsace, beside a little stream of the same name, and is distant about four kilometers, between north and west, from the town of Guebwiller, and thirty kilometers, between south and west, from the town of Neuf-Brisach. According to Grandidier Hist. de l'église de Strasbourg, vol. I, p. 253, note 3., the disciples of Pirmin first settled on a certain hill two leagues distant from Murbach, in which place afterward arose the village of Bergholtzell; then in the valley next to this hill, beside a pond which was thence called the Fishpond of the Pilgrims; and finally, having advanced a half league further, in the place where the monastery of Murbach was built, which lasted until the year 1764. Yet in the diplomas of the years 727 and 728 to be cited presently, the monastery is said to have been built in the place called the Fishpond of the Pilgrims, which was earlier called Muorbach [Cf. below, nos. 62, 65. Add Schoepflin, Alsatia diplomatica, vol. I, pp. 14, 15, nn. XIII, XIV.]. This place was at that time subject to the church of Strasbourg, but was afterward assigned to that of Basel.

[60] founded about the year 726, The monastery was certainly established before the 12th of July of the year 727, on which day the diploma of Theoderic IV was given. More definitely Rettberg Vol. II, p. 88. attaches that foundation to the year 726, because he thought that in the diploma of Eberhard there is read two years ago. Although he did not read this correctly (for in the diploma it is written not two, but these years ago), yet the conclusion remains correct, since by these years at least two years are represented, and on the other hand Pirmin, after founding the monastery of Reichenau in the year 724, stayed there two years according to the catalogue of the abbots of Reichenau, three according to Walafrid Strabo and Hermann Cf. above, no. 52.: which testimonies are easily reconciled, if it be held that this stay was of nearly three years, that is, of two years with part of a third.

[61] over which St. Pirmin set Abbot Romanus, Some other things in the same diplomas are worthy of note. Namely: 1. Pirmin does not seem himself to have ruled the monastery of Murbach, but as soon as it was founded he set over it Romanus, one of his monks, who already in Eberhard's diplomas of the year 728 is called abbot Below, nos. 69 end, 70 middle. Add Schoepflin, loc. cit. above, note 1.. 2. The exemption of the monastery from episcopal authority, first granted by King Theoderic, was confirmed by Bishop Widegern Cf. below, nos. 62 and 66., either, as Friedrich thinks Vol. cit., p. 601., by the precept of the Roman Pontiff, or out of fear of the king or rather of Charles Martel, or by spontaneous kindness. Certain other monasteries also enjoyed a similar privilege, such as Lérins, Agaunum, Luxeuil, St. Marcel of Chalon and Rebais. 3. The church of the monastery was consecrated under the title of the B.V. Mary, of St. Michael, of SS. Peter and Paul and of St. Leodegar Cf. below, nos. 62 and 70.. The reason for this is easily assigned; for its founder Count Eberhard, son of Adalbert, duke or count of Alsace, was joined by a bond of kinship to St. Leodegar: Eberhard's grandmother Bereswinda was namely the sister of the mother of St. Leodegar Cf. Acta SS., vol. I Oct., p. 364–366, no. 35–43.. 4. That singular privilege of the heribannum, or fine for neglect of military service, to be assigned not to the fisc but to the monastery Cf. below, no. 64., which G. Waitz had noted as occurring only in a certain diploma of Speyer Deutsche Verfassungsgeschichte, vol. II (2nd ed.), p. 642.. — Now the diplomas themselves follow.

[62] King Theoderic — Diploma of Theoderic IV for the monastery of Murbach [From the edition of Charles Pertz, Mon. Germ. fol., Diplom. vol. I, p. 84 sqq. Cf. Niemann, in Forschungen zur Deutschen Geschichte, vol. IX (1879), p. 465 sqq.]. — Theuderic, king of the Franks, to the apostolic men the fathers, the bishops, and to the illustrious men the dukes, patricians, counts, and all officials, both present and future. If with devout mind we grant the petitions of priests in what pertains to the property of churches, we trust that we shall have in this too the Lord Jesus Christ as rewarder of all good things. Whereas then the venerable man Permin, by the grace of God bishop, in our times with his monks, God inspiring, having undertaken a pilgrimage for the Gospel of Christ, has endeavored, God granting, to establish a monastery of men, or to institute a holy monastery, in the waste wilderness which is called the Vosges, in the pagus of Alsace, in the place called the Fishpond of the Pilgrims, which was earlier called Muorbach, on the allod of our faithful Count Eborhard, with his help, in honor of God and of Mary ever virgin, Mother of our Lord Jesus Christ, and of St. Michael the Archangel, and of the blessed apostles St. Peter and Paul, and of St. Leudegar the martyr with their companions, where those servants of God may enjoy a solitary life under the holy rule; the man of God himself, Bishop Permin, with our said faithful Count Ebrochard, has asked of our serenity that for this cause such a precept of ours should go forth concerning the whole body of the possessions of that monastery, whatever it is seen to hold or give at present, or what may hereafter be rightly conferred or assigned there by anyone, God inspiring, that we should by our precept confirm it more fully in the name of God. Know that we have done this in all things for our reward, and for the aforesaid servants of God we have issued such a decree, that none of the bishops, neither the present one nor those who shall be successors, nor their officials, nor anyone with judicial power, may by any device in any manner take or draw away anything from that place, so that the household of Christ, which desires to gather there in the name of God, may the more easily possess its rightful endowment in quiet through the times, and preserving the holy rule, may by God's command be able to remain in tranquillity under their own privilege, which they showed to us in hand: because nothing is uprooted from canonical authority, whatever is granted to such a household of Christ for the singing of the praise of God day and night.

[63] with many privileges Therefore, for heavenly regard, know that we have granted such a benefit to them, that whatever the aforesaid men of God have acquired or labored for at our monastery, and what our said faithful Ebrehard has affirmed there by his instruments, or has been or shall be conferred by others, shall remain under our immunity in his times, without disturbance from anyone, and that, God helping, all things may profit them for increase. It is added, however, that if the abbot of that congregation should ask of bishops that they ordain priests or deacons for him for the celebration of Masses, he shall appoint them without the taking of any profit, and if he is asked to make a consecrated church, chrism, tablets, the steps of the church, he shall do so without the taking of any profit; and if he himself refuses, the abbot shall have license to entreat any other pontiff who will bestow these things gratis, and that man to do this. And at no time whatever shall the pontiff of the parish in whose diocese this monastery is situated have any power of disturbing it, not he himself, not the archdeacon, not the judges of the church, and they shall not dare to send a tax, nor to require food or honor in the goods of the monastery; and if the abbot of that congregation should be called from this light, no one there from another monastery, nor from the city, nor on account of kinship, nor ordained by a bishop, neither by power nor by reward or any device, no judge shall presume to ordain an abbot there, nor whenever necessity should arise to institute an abbot, except him whom the congregation itself and the better part shall elect, according to what their rule and privilege contains, they shall themselves appoint for themselves a worthy pastor.

[64] he increased; And it has pleased us to add this for the wholeness and stability of our realm, that the monastery itself under the defense and protection of God and of our royal stock may be able to stand unshaken through succeeding times, and that no public judicial power, neither in the present nor in future time, shall presume to enter the courts or territories of the said monastery anywhere to hear causes or to exact fines from any quarter, nor to take sureties; and whatever the fisc could hope for of fines or heribannum, both from freemen and from servants dwelling on the territories of that monastery, shall be wholly given over by our indulgence to the lights or the stipends of the above-written servants of God, and in our reign or in the later times of succeeding kings, what we have indulged for the love and fear of God, let no one presume to uproot this, but let this which we have decreed persevere inviolable, with God's help, in all quiet and whole immunity. And that the precept concerning this monastery may be held more firmly, we have decreed that it be strengthened below by the subscriptions of our hand.

Theuderic, king of the Franks, signed. Gerbald offered it.

Given in the month of July on the 12th day. In the 7th year of our reign, at Gondreville. Happily in the name of God. Amen.

[65] which Widegern, bishop of Strasbourg, Diploma of Widegern, bishop of Strasbourg [In Grandidier, Hist. de l'église de Strasbourg, vol. I, Pièces justif., no. 39; Schoepflin, Alsatia dipl., vol. I, p. 10.]. — To the holy lords, most worthy of apostolic honor, my fathers in Christ, Widegern, by the grace of God and of the Church of St. Mary in the city of Strasbourg called bishop. Let your holy diligence know how the shepherds of the Church ought with most skillful care and the highest zeal to take care that the Church of God may profit by the gain of souls, and that through us by salutary admonitions, so far as we are able, it may obtain vigor; so that those who, having left all things spontaneously, desire to follow the eternal Shepherd, and thus denying themselves, walking by the narrow track and the strait way, hearing the voice of the eternal King and our Redeemer: Go out from your land and from your kindred and go into the land which I will show you; or that: He who leaves father, or mother, or sons, or fields, and the rest, for my name's sake, shall receive a hundredfold, and shall possess eternal life; and: If anyone wishes to come after me, let him deny himself, take up his cross, and follow me. It is fitting that we should hear him who said: I am a stranger and you took me in, and he who has received you has received me; and as long as you did it to one of the least of mine, you did it to me; so that what was instituted by the prince of the apostles at the beginning of the Church, that the whole multitude of believers was as one, and none said that anything was his own, but they had all things in common, and one heart and one soul. Hence the holy institution from this, by the holy Fathers afterward, from east to west, and in the parts of Gaul, clear religion promulgated many monasteries under the holy rule after their example, especially the monasteries of Lérins, Agaunum, Luxeuil, and throughout the whole world under the rules of the holy Fathers, above all of blessed Benedict and St. Columban, abbots, the common life excellently arranged, and firmly strengthened both by the authority and clemency of kings and by the privileges of holy and Catholic pontiffs; and the holy canons do not derogate from this, but rather clearly desire it.

Hence we, having learned that the illustrious man Count Eborhard, in the wilderness called the Vosges, in the pagus of Alsace, within our diocese, in the place formerly called Muorbaccus, now the Fishpond of the Pilgrims, in honor of the holy apostles and of St. Mary, Mother of God, and of the other saints, with the help of God and our counsel, has endeavored to build a monastery anew on his own property; and that, summoning Bishop Permin with his pilgrim monks, they should there by God's grace and our help bring to completion a monastery or holy order under the rule of blessed Benedict. Hence we, rejoicing with the holy devotion and glorious purpose of this man, moved by heartfelt charity and piety, with most ready devotion, together with the consent of our brethren, the abbots, priests, the archdeacon, and all the clergy of the church which I serve, and also of the duke and the judges, and of the Catholic God-fearing people of this province, that for that monastery or cloister and congregation of pilgrim monks I should write out or that we should confirm a privilege through our and through your authority. And this we have done, so that for that monastery all things, whatever pertains to its dominion, buildings, basilicas, with their vessels or ornaments, of all which things and sacred codices, the instruments of charters, gold, silver, bronze, or any goods of that monastery, or the little cells or its appurtenances, also vills with fields, houses, slaves of both sex, tenants, and what the said illustrious Eborhard or others have given or assigned in any manner for the salvation of the soul, or what hereafter both he himself and the munificence of kings, princes, pontiffs, clerics, or of any men, Christ inspiring, shall have bestowed, we confirm all and out of all by this privilege; so that from the present day we hand over and assign to that monastery, and to the aforesaid pilgrim monks and their successors, gathered as cenobites under the rule of St. Benedict according to their holy purpose, by right, without reclaim by anyone, the power.

[66] by an ample Neither we ourselves, nor the successors, pontiffs of this city, nor archdeacons, nor collectors, nor anyone on the part of the church, nor any person whatever shall presume to lord it in anything, or to command, or to require a tax or gifts or any presents at any time. And when it is necessary to seek chrism, to consecrate altars, to bless for sacred orders, or to seek any blessings, or to build oratories in their places, the ruler of that monastery, or the pilgrims of the monastery dwelling there, either if they have a bishop of their own or from any of the holy bishops they may choose for themselves, who is to do this, shall have license to seek it, and he to deliver it, bless or consecrate. And let no one presume in that monastery to approach their monastery in an illicit order against their will or wish, nor to enter its enclosure secretly. And if on occasion for any cause it is needed, that it be the fitting will of its ruler or of the pilgrim monks themselves, and a bishop, invited, comes to that monastery, the office having been celebrated, let him soon return to his own, without any gift required.

[67] diploma But when the abbot of the place itself has received his passing, whomever the pilgrim monks living there shall find best from among themselves according to God and the rule, him let them appoint as abbot for themselves; but if they do not find such a one there from among themselves, from other monasteries of the aforesaid Bishop Permin, of those congregations of pilgrims which he gathered together under one manner of petitions and one holy institution of blessed Benedict, let them, in agreement among themselves, obtain and appoint a regular abbot. And if the holy order should grow lukewarm there, which God forbid, or if some discord should arise among those monks, and they themselves do not prevail or do not wish to amend it, then those of them who wish to live according to the rule in right order shall have power to seek out, wherever in other monasteries the pilgrim monks of the aforesaid bishop are seen to dwell and they find them more rightly regular, and those by their salutary counsel, God granting, shall bring about the restraining, amending, correcting and pacifying of the holy order itself or of those monks according to the rule; and let there be no occasion for another abbot to be placed there by any device against their holy order, or for anything to be diminished of the goods of the above-written monastery.

[68] he confirmed, Wherefore, my holy and apostolic fellow fathers and fellow brethren, we therefore join your Catholic authority and our own as a twin, that this privilege may have at all times the firmest firmness, so that no one at any time may presume to act against it, but that the present may remain inviolate for future times. And now I pray and supplicate all bishops and God-fearing men, and I presume to adjure you by charity, that those to whom this privilege is shown may deign to subscribe with your hands and confirm it, so that supported by your authority it may remain unshaken, in such manner that it may more clearly please the same pilgrim monks dwelling in that monastery to implore the divine mercy more tranquilly for the state of the Church and the integrity of priests, for the safety of kings and the peace of Christians, for the remission of sins of penitents, and the rest of the faithful departed. I therefore pray and call to witness before God and his blessed angels and all the saints, all my successors and all Christians, that they presume in no way to break this privilege, which with the consent of the clergy, the God-fearing laity, the people and our church we have decreed and established, but we adjure all by the ineffable Trinity that in whatever they prevail they should also endeavor to keep it in all things. And if otherwise with obstinate mind, or at the instigation of the devil, deceived by envy or greed, or in any way, which may God avert, if we ourselves or our successors, or anyone on any side, should attempt to try anything against this privilege, or should presume to disturb the aforesaid pilgrim monks or their successors, or to diminish anything from them, if he does not wish to amend himself and does not wish speedily to correct himself from his evil will, then with the Mother of God, Mary ever virgin, and the blessed apostles and all the saints, before the sight of the eternal King Christ our Lord, in whose love we have established this privilege for the aforesaid pilgrims and monasteries, let them be assured that for their most wicked sins and most iniquitous malice they will be burned up in the eternal fires, and will experience that sentence by which the Lord threatens false priests: Woe to you hypocrites, who shut the kingdom of God, because you neither enter nor permit others to enter; and: He who scandalizes one of these little ones, it were better for him that a millstone were hung about his neck, and he were cast into the depth of the sea; and let him who has neglected the fear of God the judge of men, pay to the parties of the monastery or the pilgrim monks living there, with the fisc as partner, thirty pounds of gold, fifty weights of silver, let him sustain and discharge the fine: and what he claims, let him not win. And nonetheless the present privilege shall remain firm at all times; and that it may obtain firmer vigor, we have subscribed with our hands below, and we have asked those who have subscribed or signed, with the stipulation subjoined.

Done publicly in the city of Strasbourg, on the 13th day in the month of May, on the Ascension of the Lord, in the eighth year of the reign of our Lord King Theoderic. I Widegern, though an unworthy bishop, have subscribed. I Wuolfrad, archdeacon, have consented and subscribed. I Libulf, priest, have subscribed. I Haimulf, deacon, have subscribed. I Altmann, deacon, have subscribed. Sign † of Fulcher the tribune in the name of God. I Haribold, abbot, have consented and subscribed. I Hadalric have consented and subscribed. I in the name of God Ardolin, called bishop, have consented and subscribed. Sign † of Count Wuolfald. Magobard, archdeacon, have subscribed. I Ghrbuin, bishop, have consented and subscribed. I Willibert, bishop, have subscribed. I Hagoald, abbot, have subscribed. Sign † of Duke Leodofred. I Ebrohard, count, have subscribed. Sign † of Audachar. Sign † of Nordold. Sign † of Gundobert. Sign † of Withar. Sign † of Wigra. I Hagino, abbot, have subscribed. Sign † of Leodobert. I in the name of God Willibrord have subscribed. I Romanus, cleric, ordered by the above-written, have written this privilege.

[69] the place and possessions being given by From the diploma of Count Eberhard In Schoepflin, vol. I, p. 8; Trouillat, vol. I, p. 70. — (After the proem). — Therefore I, in the name of God, Eberhard, son of the late Duke Adalbert, though a most vile servant of Christ, since it is not unknown how some years ago, together with the consent of pontiffs and priests and of my brother Duke Leudofreud and of my wife Emeltrude, on my own property, in the place called Maurobaccus, which is now called the Fishpond of the Pilgrims, in the pagus of Alsace, in honor of St. Peter, prince of the apostles, and of the holy Mother of God Mary and of the other saints, I built a monastery anew by my own work, so far as God gave me strength, and in those days, according to what in that former testament

it contains, I enriched it with some of my goods. But now the Savior and Redeemer of the human race, who wills all to be saved and to come to the knowledge of the truth, not at the demand of my merits, but of his clemency, has deigned to visit me in the body, and has taken away the deceptive and temporal light, that he might bring me, though unworthy, to the true light, which he himself is; and in his providence, however much I desired it, he has likewise taken away a lawful heir of my own body, who might be my successor. Therefore, considering with what a burden of sins I am weighed down, and remembering the goodness of God who says: Give alms and all things are clean to you, trusting therefore in so great a compassion and piety of the Lord, I have judged that I have no better heir than the Church of Christ and those who serve for his name or have decided to become poor. Therefore to the monastery above-mentioned, Maurobaccus or the Fishpond of the Pilgrims, where the venerable man Abbot Romanus is seen to abide with his pilgrim monks in the service of God, we give from the present day, and we will that it be given in perpetuity…

There follow a list of the things given, then formulas of security and imprecations against those who should presume to violate that donation, and finally the note of time:

Done publicly at the castle of Habend or the monastery of Remiremont, in the eighth year of the reign of our lord King Theoderic.

[70] by Eberhard, count of Alsace. Another diploma of the same Eberhard In Schoepflin, vol. I, pp. 8bis and 14; Trouillat, vol. I, p. 74.. — While the frailty of the human race greatly fears the last time of life with the sudden passing to come, a Christian ought daily to grow in the increase of good works, and while he stands in his right and power, let him prepare for himself a way of salvation, by which he may be able to arrive at eternal blessedness. Therefore I, in the name of God, Count Ebrochard, and my wife Hemeltrude, for the remedy of our souls and the remission of our sins, that we may deserve to obtain pardon in the future, cede from the present day, and will that it be ceded in perpetuity, from our right into the right and dominion of the monastery called Vivarius or Maurobaccus, in honor of St. Peter and St. Mary and St. Leudegar and the other saints, in the pagus of Alsace, which I, the Lord aiding, have built anew and, he protecting, in … I desire to be made by me, where the venerable man Abbot Romanus with his pilgrim monks, whom the Lord has gathered together from various provinces, is seen to preside, the basilicas in honor of St. Mary and St. Desiderius and St. Andochius, in the place called Petrosa, which we received from the allod in a share against my brother Duke Leutfrid, situated in the pagus of Alsace, and also wholly whatever I am seen to possess there at present or what shall be returned to me by law, with everything placed on it, houses, slaves, tenants, livestock of both sex, lands, woods, meadows, pastures, waters and watercourses, from the present day we have handed over to the aforesaid monastery to possess, so that from this day the rectors named above may freely enjoy in all things the decision of having, possessing or doing whatever they shall choose from it for the advantage of that monastery, although it is not necessary to attach a penalty of incession, yet it has pleased us to insert it on account of infirmity. But if anyone, which we do not believe will be, etc. — Done publicly in the village of Montumacus, in the XIth year of the reign of King Theuderic, on the Ides of February.

§ X. On other monasteries besides Reichenau founded by St. Pirmin in Alamannia.

[71] [It is not established that the monasteries of Disentis and Fungen were founded by Pirmin;] It is not sufficiently established at what time or even in what order there came into existence the other monasteries that are said to have been founded by St. Pirmin: for this reason we undertake to review them here, distributing them as it were by the regions where they were situated, with the addition of the traditions that have come down to us about each. And first, as regards Alamannia, three monasteries in that tract, besides Reichenau, are said, though by quite uncertain documents, to have had St. Pirmin as founder or restorer, namely Disentis, Pfungen and Pfäfers. Of Disentis nothing occurs to be added to what was brought forward above, where we treated of the episcopal see of St. Pirmin No. 37.. We have also already reported No. 53. what Gallus Oehem excerpted from an old codex about a monastery instituted at Funga. More recent writers assert [Cited in John Egon, De vir. illustr. Aug. Div., part III, sect. I, ch. 1, and in Gelpke, vol. II, p. 289.] that a spring in that place and a plot have retained the name of Pirmin *, but no other mention or traces are to be found anywhere of that monastery or of Pirmin's stay in the village of Funga, and only by conjecture, lest he should contradict the ancient testimonies asserting that the monastery of Reichenau was the first of all to be founded by Pirmin, John Egon judged Loc. cit. that the holy man never fixed his seat there, much less established a whole monastery with church and monastic cells, but only erected certain poorer dwellings in hasty work, until he should find somewhere in that province an air and place more suitable, to which he might bring this band of monks.

[72] but not of Pfäfers either: The monastery of Pfäfers , about two leagues distant from the city of Chur on the right bank of the Rhine, the first Life does not mention among those founded by Pirmin Ch. 8., except in the one Einsiedeln codex of the tenth century, where the word has also been erased, nor does the second Life, except again in one codex of the fifteenth century. For the rest, from the mention of it first made by the writer of the Einsiedeln codex it is established that already in the tenth century Pirmin was believed to be the founder of the monastery. But Hermann of Reichenau attributes this praise not distinctly to Pirmin, but to the monks of Reichenau in his Chronicle at the year 731 Cf. above, no. 38 middle.. Yet at the beginning of the twelfth century the tradition of the monastery of Pfäfers itself traced its origin to Pirmin, as is established from the statement which Abbot Gerold brought forward in the year 1115 before Pope Paschal II, for the sake of defending the rights of his monastery against the bishop of Basel, in these words: There was a certain most holy man, named Pirmin, who on account of the merit of his venerable life undertook the dignity of the pastoral care of the city of Metz. There, when as a faithful steward he had well and orderly arranged the Lord's folds, because the true light cannot lie hidden in darkness, but must shine clearly for all in the house of the Lord, this man, called by the nod of God to greater things, — for he had heard of the sloth and negligence of bishops and other prelates, and that they were slothful in the faith of Christ, so that, having abandoned the religion of true happiness, they imitated the rite of paganism, — this St. Pirmin, considering day and night by what fomentations of medicines such persons might be helped, — he knew however it was established that no one should claim for himself the office of preacher in the diocese of another bishop, — at length by divine counsel it came about that he went to Gregory II of blessed memory, Roman Pontiff, and fully disclosed to him the course of this matter. By his command he voluntarily undertook the office so long ardently desired, namely that to whatever cities or places he came, he should break up the fields lacking the fire of divine love, and should diligently cultivate the seed of the word of God. Not forgetful, therefore, of the burden undertaken, he at once began to toil with the fruits of good work, establishing through various places very many monasteries, suited to the benefit of those serving God and especially of monks. Among these, when he had come to the province of the people of Chur, by the help of God's grace he built the monastery of Pfäfers. At the delightful voice of his preaching and his honey-flowing exhortation not only the people of the adjacent district came together, but also, stirred from various parts by the sweetness of his teaching, they flocked in competition; all of whom, as each had need, he had filled with the desirable sweetness of his mouth. And so many, following his salutary admonitions, renouncing the world, in the hope of everlasting life submitted themselves to the regular discipline, and whatever they appeared to have of means or possessions, they conferred on the same place together with mind and body. In this order, as you have heard, the place of Pfäfers was built, nor was it enlarged by the magnificence of royal gifts, as we shall prove in their precepts in the presence of this holy council Narratio de libertate ecclesiae Fabariensis, ch. 7 (M. G., vol. XII, p. 412)..

[73] for of too uncertain credit are In what year the monastery was founded, however, neither the statement just cited indicates, nor can it be gathered with sufficient probability from the testimony of Hermann at the year 731, since he noted less accurately under the same year the foundation of the monastery of Murbach Cf. above, no. 38. and of Altaich Cf. below, no. 79.. Nor does the wonderful narrative of the foundation of the monastery of Pfäfers help at all for defining that time, which the aforesaid Fr. Maurice Chardon transmitted in the year 1739 to our predecessors, copied from the Acts of Reichenau, in which that foundation and the whole apostolic labor of St. Pirmin are connected with the times of King Pepin and Duke Leutfrid. It has seemed good to present this narrative in this place from a codex formerly of the Bollandist museum, now of the Royal Library of Brussels 8931. It reads thus:

[74] the things which about its beginnings A holy emulation stirring Leutfrid, Duke of the Agilolfings, son of Gotfrid, Duke of Alamannia and Rhaetia, when Pepin was filling all Germany and Gaul with apostolic men and spending very much cost and labor in rooting out idolatry, he, thinking it equally his duty to provide for Rhaetia, having heard the zeal of St. Pirmin, bishop of Meaux, for spreading the faith celebrated with the highest praises, endeavored in every way to draw him into Rhaetia and to commend that very thing which he chiefly sought. No one was readier than Pirmin for the pious advantages of his wish to convert the peoples. As soon as he received the message of Duke Leutfrid he at once set out on the way, and not alone, but without doubt he brought a colony of apostolic men, monks of most choice life; for whom he urged Duke Leutfrid to found a monastery, from which, as from a most fortified camp, they might attack the infernal enemy, and refresh themselves religiously after labor and kindle one another with mutual fervor. A place useful for the building was sought, and none seemed more apt than near the very ancient castle of Marsilinium (Marschlins, now Malans, on the right bank of the river Rhine, opposite Pfäfers) and the Landquart stream, where today is the splendid dwelling of the most illustrious Field Marshal Ulysses Salis or Salinicus, and there soon timber, stones and whatever was necessary for so great an undertaking were brought together. With St. Pirmin as exhorter, leader and bestower, the work is fervently pressed, but without reward of labor and success, while the carpenters, however careful, nevertheless cannot sufficiently avoid wounds, each one more cruel to himself beyond his intention, while they try to cut and fit the beams; and not without a prodigy, doves of snowy white appearing, which gathered no other chips and fragments than those stained with the workmen's blood and, redoubling their flight many times and the chips marked with blood being carried off, flew away across the Rhine into the bosom of a high mountain, and the same

were discovered to set them down in one place. By this prodigy St. Pirmin felt himself moved to understand that God had chosen and marked out for him, for founding a monastery, a site not at Marsilinium, but in the place prodigiously noted; and with great consolation of spirit the outlay and labor were at once turned there, etc.

[75] have been handed down, The same is related in summary by Gabriel Bucelinus Rhaetia Etrusca (Augsburg, 1664), p. 148. and more briefly by Ambrose Eichhorn Episcopatus Curiensis, p. 266., who also notes that for this reason the arms of Pfäfers are a dove. But it may not improbably be suspected that the arms did not come from that prodigious event, but on the contrary that the popular tradition about the prodigy arose from the arms, which perhaps were marked in addition with red bands. Certainly the statement of Abbot Gerold copied a little above records nothing about that prodigy.

[76] and in particular the very suspect Highly suspect of falsity is the privilege of Zachary, which Ambrose Eichhorn published, received from the archive of the monastery of Pfäfers Ibid., cod. prob., p. 33, note a., and which the distinguished I. von Pflugk-Harttung has recently edited with new care from a Pfäfers copy preserved in the library of St. Gall Acta Pontificum Romanorum inedita, vol. I, n. 1., drawn up in this tenor:

Zachary, bishop, servant of the servants of God, to Pirmin, beloved of God, bishop and abbot, founder under God's auspices of various venerable monasteries, and in series to all his successors, abbots in turn, in perpetuity. What therefore you have asked of us, most beloved brother, namely that in the kingdom of Francia, as and where on earth it may please you, in the countryside and the walled towns of various places, whether in those also that have come to you by donation or by a deed of purchase, or in the goods of your magnates, or from wherever they may have come to you, sacred places and monasteries, as they have been built by you with the consent of Dagobert and Theoderic his son, kings of the Franks of pious memory, without opposition from any judge or the protest of anyone, so they may remain free under the right of the holy Roman Church, which by God's authorship they serve, confirmed by us with privileges and immunities in the future. We therefore, favoring such pious desires and with our blessing giving effect to what you ask, by this apostolic authority grant to you, most pious brother, the license and power of building monasteries and other pious oratories, wherever you may wish in the kingdom of Francia, or elsewhere on earth, whether in places of your property, or in those which have come to you by the price of purchase or by the grant of kings, dukes and other pious men as a gift, or from wherever and in whatever place in any just manner, and let all the monasteries built or to be built by you be under apostolic protection and power. This, moreover, promulgating by the authority of Christ our God and Lord and of blessed Peter, prince of the apostles, and by our own, in which we prevail, we decree, and we so strengthen what we dictate that no one of the bishops of any church shall presume to hear your causes and those of your successors, or, deceived by any chain of greed, to invade your goods established in whatever way, or to celebrate any ecclesiastical ministry concerning them; but may it be lawful for you and your successors by this license and page of precept to protest and to bring complaints perhaps arising about you and your brethren to our apostolic hearing. But if anyone should attempt to act against this apostolic document, whoever he may be, let him be anathema in the sight of God the almighty Father and his holy angels, let him be condemned and struck with perpetual vengeance in the sight of the Lord Jesus Christ and his saints, let him thus also in the sight of the Holy Spirit and his martyrs, with anathema maranatha repeated, the same man condemned to a threefold perdition, that even from this world, like Dathan and Abiron, he may be swallowed up alive in the place of earth without delay, and may endure the torments of Tartarus with Judas, the betrayer of Christ, in everlasting torture. But to all who keep these places may there be the peace and blessing of Jesus Christ in perpetuity. Amen.

Written by the hand of John the scriniarius in the VIIth year of our Lord Zachary. Given on the 2nd before the Nones of November, in the reign of Constantine, indiction V, in the year DCCXLVIIII.

[77] privilege of Pope Zachary for him. This privilege is rendered suspect to the learned, I believe, chiefly by the note of time attached to it. For besides the fact that in that age it was surely not yet customary for the year of the Christian era to be placed on papal diplomas, the seventh year of Zachary corresponds not to the year 749 of this era, but to 748, and not to indiction V, but to XV. Furthermore there is offense in the fact that at the beginning of the diploma the name of Dagobert is read, namely the III, who, since he had already died in the year 715, must be believed to have had no part in the foundation of the Pirminian monasteries. This second argument should be held to be very strong only insofar as it is certain that the author of the ancient Life of St. Pirmin must be altogether trusted, who asserts that the monastery of Reichenau was the first of all to be founded by the saint in the year 724 Cf. above, no. 38.. Nor is the first, taken from the note of time, so unshakable that someone might not think that those blemishes were admitted by some copyist in writing out the papal letter, and that the letter is genuine in substance. Nor finally do the things seem to furnish a full demonstration of falsity which the distinguished Harttung has noted in the privilege of Zachary as similar to those read in other supposititious documents of the same kind, and in particular in the apocryphal diploma of Stephen III for the monastery of Saint-Denis Diplomatisch-historische Forschungen (Gotha, 1879), p. 167–70.; for these are general stipulations, which perhaps occurred not so rarely in the formulas used at the Roman chancery for composing letters of this kind. — I would not, however, have these things so understood that I should seem to hold the diploma of Zachary to be certainly or most probably authentic. I freely agree that it is highly suspect; yet I judge that the indications so far brought forward do not so effectively demonstrate the matter that I should dare to pronounce it certainly spurious.

* St. Pirmins Brunn, St. Pirmins Hofstadt.

* Pfävers, Pfäffers

* read necnon?

§ XI. On the monasteries founded by Pirmin in Bavaria.

[78] And the same must be said of the beginnings of the monasteries By Utilo or Odilo, duke of Bavaria, six monasteries were built at the instance of Pirmin, as Hund relates Metropolis Salisburgensis, vol. II, p. 34., namely the twofold Altaich , upper and lower, Osterhofen, Pfaffenmünster, Niederburg of nuns, and Mondsee , but relying only on the authority of Aventinus, a writer of the beginning of the sixteenth century [Cf. Aventinus, Annal., bk. III. ch. 9 (ed. S. Riezler, vol. II, p. 391); Chronik, bk. III, ch. 68 (vol. V, p. 92).]. To describe their situation in a few words, Upper Altaich *, in the diocese of Regensburg, on the left of the Danube, is distant from Regensburg about forty-five kilometers to the east, somewhat toward the south; Lower Altaich, likewise on the left bank of the Danube, about thirty-five kilometers between east and north from the metropolis of the diocese of Passau, to which it belongs with the three following; Osterhofen, on the right of the Danube, six kilometers to the south of Lower Altaich; the monastery of Mondsee about twenty-three kilometers between east and north from Salzburg; Niederburg stands in the very city of Passau; finally Pfaffenmünster in the diocese of Regensburg is about seven kilometers distant between west and north from Upper Altaich.

[79] of Altaich, And the foundation of the monastery of (Lower) Altaich is ascribed to Pirmin also by the first Life Ch. 8., and it is attached to the year 741 by the Annals of Hersfeld M. G., vol. III, p. 35. and of Altaich M. G., vol. XX, p. 782., as also by the later Life of St. Godehard, bishop of Hildesheim, written in the year 1054, in which it is read in the second chapter: Therefore in the seven hundred and forty-first year of the Lord's incarnation … the beginning of the monastery of Altaich was wisely begun by St. Pirmin and Odilo, duke of the Bavarians, and other worshipers of Christ, and happily completed in the religion of monastic institution, before the distribution of bishops which was made ten years later in Bavaria by St. Boniface the archbishop by the decree of Pope Zachary and with the consent of King Pepin M. G., vol. XI, p. 198.. Hence again Hermann of Reichenau did not quite correctly note the foundation of the monastery of Altaich at the year 731 Cf. above, no. 38.. What possessions Odilo conferred on the same monastery is reported by the Breviarius or account-book of Abbot Urolf of the monastery called Altaich, written in the time of Charles the Great, which begins thus: Record of the things which Duke Odilo with his companions gave to the house of St. Maurice (in whose name the church of Altaich was dedicated) at the monastery of Altaich, when he ordered the house of God to be built, and brought here to the aforesaid place from Alamannia twice ten monks by the leave of King Pepin and of Bishop Eddo (of Strasbourg) Monum. Boic., vol. XI, p. 14.. Where, however, notice that no mention is made of Pirmin, just as neither in Hermann of Reichenau, who only attests that the monastery of Altaich was instituted by the people of Reichenau.

[80] of Osterhofen and Mondsee, That the monastery of Osterhofen also was founded by Odilo is shown by a diploma of the year 753, edited from a parchment of the eleventh century among the Monumenta Wessofontana, which ends thus: Odilo, first king, afterward, Bavaria having been reduced to a province, duke, founded the monastery of Altaich from his own allod, and was buried with his wife at Osterhofen, which monastery the duke himself had likewise quite excellently built under the rule of St. Benedict Ibid., vol. VII, p. 372.. But neither in this instrument nor in any other ancient document is St. Pirmin recorded to have had any part in that foundation. And the same must be said of the monastery of Mondsee, which ancient documents attest was certainly founded by Duke Odilo about the year 748 Chronicon Lunaelacense (Stadtamhof, 1748), p. 3–6., but in these Pirmin is not named, whose name is attached to the history of the foundation only from uncertain traditions Ibid., p. 6–7.. — As regards the other three monasteries, no ancient documents are at hand by which the testimonies of Aventinus and Hund about their beginning may be confirmed.

[81] of Emerezthal, Murrhardt, and also Amorbach, But besides, according to John Egon De vir. illustr. Aug. Div., part III, sect. II, ch. 1., three monasteries were begun in the diocese of Würzburg, of which one still stands in the town of Amorbach, over which St. Pirmin, as Trithemius asserts, set St. Amor his disciple as abbot; the second was Emerezthal, about which absolutely nothing else occurs to be written. For where it was, and whether it still exists, I cannot divine; since our ancient Chronicle has brought forward nothing beyond the bare name, nor have I until now found anything written in the authors, even after diligent investigation. The third, which the Chronicle of Reichenau writes was likewise founded at the urging of St. Pirmin in the same diocese of Würzburg, is Murrhardt… That Chronicle

of Reichenau, to which Egon appeals, is that of Gallus Oehem, in whom in the list of monasteries founded by Pirmin there occurs Moratt in the diocese of Würzburg; Emeretztal, where it is, unknown Ed. Barack, p. 13; Archiv, vol. IV, p. 392.. But of the monastery of Amorbach the same writer is entirely silent, as also of the others indicated by Hund Cf. above, no. 78., except Altaich.

[82] concerning which either certainly false But more is related about the foundation of the monastery of Amorbach in John Trithemius and Ignatius Gropp. The former in his Compendium of Annals Bk. I, under Theoderic the 60th king (Op. hist., Frankfurt, 1601, p. 61)., reviewing the monasteries founded by Pirmin, relates in the last place: The monastery in the town of Amerbach, of the diocese of Würzburg, of our said order, in which he appointed St. Amor his disciple as abbot, he built new from the foundations. Then, being asked by the abbot of Amorbach whence he had drawn this, he answered thus in a letter given on the 24th of March in the year 1515 Copied in Gropp, Hist. mon. Amorbacensis (Frankfurt, 1736), p. 189.:… To the fourth, from what annals I have what I wrote to you some time ago about the foundation of your monastery of Amorbach and of Schlüchtern, that is Solitaria, and of certain others by St. Pirmin, which are not contained in his Life, and likewise about St. Amor, I answer that it is from Megenfrid, chronographer, monk of Fulda, who wrote quite fully the foundations and abbots of nearly all the monasteries of our order in Germany that preceded him. He says that blessed Amor, disciple of St. Pirmin, first instituted by him as abbot in your monastery, presided for forty-three years, and shone with many miracles, and gave a name to the place, and that Pirmin was one of the disciples of St. Maur, of which however nothing is contained in his Life. So far Trithemius. But that Megenfrid of Fulda, whom he cites, is a fictitious writer, devised, as it seems, by Trithemius himself to confirm his fabrications Cf. Wattenbach, Deutschl. Geschichtsq., 5th ed., vol. II, p. 490..

[83] or of quite doubtful authority Gropp describes more fully both the situation of the place Op. cit., p. 5, n. 1., at the Silva Odonica * and the root of Mount St. Gothard, once called Franckenberg, on the borders of the dioceses of Mainz and Würzburg, not far from the river Main, and the twofold foundation of the monastery. Twofold, I say: for according to this writer Amorbach had not one founder but several, by whose joined counsels and resources it arose. The first occasion and origin of the foundation was given by Ruthard, Count of Franckenberg. He about the year 714 had his house and seat on a very high mountain, which is to the north of Amorbach and is commonly called St. Gothards-Berg, being lord of the region lying widely around. He was devoted to the Christian religion … Hence the Count had it in his cares and wishes how he might summon apostolic men, by whose efforts the people might be brought to the true faith. Meanwhile, on what occasion and in what place I do not know, he met St. Pirmin… Count Ruthard asked and invited Pirmin to himself, to instruct in Christian precepts the peoples living throughout the Silva Odonica, promising that he would found a monastery in that place. The apostolic man assented to the Count's prayers… But he (the count) also stood by his promises, when in the meantime he founded from his own resources a little monastery, or rather some humble cells, for St. Pirmin and his monks and companions in preaching, with a small chapel in honor of the B.V.M., about the year 714. It is found noted in a very ancient codex of Amorbach that the matter narrated so far occurred under King Dagobert (III). He died in the year 715: hence at the least St. Pirmin must have arrived in the Silva Odonica in the preceding year, as the forebears of the people of Amorbach always held; by whom it has moreover been believed until now, an ancient ms. codex among them confirming their belief, that this monastery of St. Pirmin was first established in the western valley, where today is seen the chapel called zu Sanct-Amors-Brun, and that Amorbach received its first cradle in that place Ibid., p. 6, n. 2..

[84] testimonies are brought forward; Afterward at the prayers of SS. Pirmin and Boniface Charles Martel is said to have taken pains that a new and more ordered monastery should be built for missionary monks at the Silva Odonica. Count Ruthard also supplied a larger estate. The new foundations of the new monastery must have been laid about the year 730, which in the following years rose in the place where it is seen today, and at last in the year 734 received the form of a completed work. It is a most ancient tradition among the people of Amorbach that in this same year the new church of the monastery so far built was consecrated in the month of September by St. Boniface, at that time still a regionary bishop, at the invitation of St. Pirmin. There were present at the consecration St. Pirmin and Etho, whom he, on leaving Reichenau, appointed abbot in his place, and whom Prince Charles raised to the see of Strasbourg in this year. The church itself with the monastery was dedicated in honor of the most blessed Mother of God Mary. — The lavish piety of Prince Charles in founding this new monastery of the B.V.M. was emulated by Pepin his son, who afterward endowed and raised it with many donations, estates, forests, revenues, privileges, etc. Count Ruthard of Franckenberg also, since he had no offspring, gave besides his remaining goods, with the whole county, to the newly built monastery and wrote the Blessed Virgin Mother of God as his heir. There exist at Amorbach very ancient writings, both cut and inscribed on stones and walls and written on parchments and papers, which comprise the foundation of the monastery of Amorbach (that is, of the present one, not of that first one of which we spoke in n. II) and each of the founders. These we here present to the kind reader, as a compendium of what has been said so far. The prudent and historically skilled reader will with easy labor amend them where they have gone astray: whose errors, however, although in other respects grave, do no harm to our matter and foundation. — The first.

In the year of the Lord's Nativity DCC.XXXIV, in the time of Pope Gregory the Third, the monastery of Amorbach was founded by St. Pirmin, disciple of St. Maur, bishop of Meaux, at the expense of Charles Martel and of Pepin his son, afterward King of the Franks, and of St. Boniface, Archbishop of Mainz. Ruthard also, Count of the mountain at Franckenberg, touched by the divine Spirit, thinking himself unworthy if he should be absent from beginning and bringing to effect a work so holy and so pious, gave as a gift to St. Pirmin an estate proper to his dominion for building the monastery. And the first Abbot of the said monastery was St. Amor, disciple of the said Pirmin, from whom the place took its name, and he presided over the monastery for XLIII years Ibid., p. 9, n. 7–8.. A second inscription, a little shorter, is expressed in nearly the same words.

But what credit those very ancient codices and inscriptions cited by Gropp deserve is, to say the least, quite uncertain.

* Altaich

* Mondsee

* Ober-Altaich

* Odenwald

§ XII. On the monasteries founded by Pirmin in Alsace.

[85] and finally of five others, Besides Murbach On which cf. above, no. 58 sqq., the first Life indicates Ch. 8. five other monasteries in the diocese of Strasbourg ordered or established by the efforts of St. Pirmin, namely Schuttern, Gengenbach, Schwarzach, Maurimonasterium and Neuweiler *. All of which lie around the city of Strasbourg, Schuttern and Gengenbach between east and south, the one twenty-two kilometers, the other twenty-three distant from the metropolis; Schwarzach between east and north, at twenty-nine kilometers; Maurimonasterium finally and Neuweiler between west and north, the former twenty-eight kilometers, the latter thirty-seven away from the same city.

[86] which were adjacent What Pirmin did concerning each of those monasteries is entirely unknown to us, there being no historical documents on this matter. Certainly we know that not all were first founded by him. For Schuttern, which received this name from the stream flowing past only in the ninth century, earlier called the cell of Offo or Offonisvillare, seems undoubtedly to have existed already before the middle of the seventh century Cf. Friedrich, vol. cit., p. 528–32.. The learned also commonly refer the foundation of Maurimonasterium to the end of the sixth century Ibid., p. 532–34., judging apocryphal, however, the diploma that is brought forward of King Theoderic IV (year 724) M. G., Dipl. vol. I, p. 204., where it is asserted that it was founded by Childebert II and the privileges granted by him are confirmed, at the request of Maurus, whom they make a disciple of St. Pirmin and from whom they say a new name was given to the monastery Eccard, Franc. Orient., vol. I, p. 349, n. 23., since earlier it was called the Cell of Leobhard.

[87] to the city of Strasbourg. The monastery of Neuweiler indeed, before the middle of the eighth century and consequently in the times of Pirmin, was founded by Sigebald, bishop of Metz, as Paul the Deacon, a contemporary writer, relates [Gest. episc. Mettens. (M. G., vol. II, p. 267); cf. Friedrich, vol. cit., p. 534–35.], but he is altogether silent about the name of Pirmin. John of Gorze, or whoever is the writer of the Life of St. Chrodegang, likewise altogether passes over the name of Pirmin, where the foundation of the monastery of Neuweiler is ascribed to St. Sigebald Ch. 9 (M. G., vol. X, p. 558).. — As regards Schwarzach, the diploma of foundation given by Etto or Heddo, bishop of Strasbourg, in the year 748 has been published from the autograph by Schoepflin Alsatia diplomatica, vol. I, p. 17. and Grandidier Hist. de l'église de Strasbourg, vol. I, Preuves, n. 43., expressed in altogether the same formulas (except for what is read in that of Schwarzach about a gift to be furnished to a prelate visiting the monastery) as the diploma cited above No. 65–68. of Widegern for the monastery of Murbach, except that in place of Count Eberhard there is read here Count Rothard, and in place of Pirmin Abbot Saroard. The place for building the monastery is assigned on an island called Arnulfoauga beside the river Rhine; but afterward, namely in the year 826, the monastery changed its name with its site, when, after the former had been consumed by fire in the year 825, the monks, wishing to avoid the unjust vexations of Count Ruthelin, who was lord of the surrounding land, with the assent of the emperor Louis the Pious, it was transferred to the other bank of the Rhine Cf. Grandidier, vol. cit., p. 425.. But, what is most surprising, in that diploma, which was given by Etto, the disciple of Pirmin and his first successor in the government of the monastery of Reichenau Cf. above, no. 57., no mention of Pirmin is found. Hence surely a legitimate suspicion arises that Pirmin had no other part in founding the monastery of Schwarzach than that certain of his disciples, taken from the monastery of Reichenau, gave it a beginning. — And the same must perhaps be said of the monastery of Gengenbach, about whose beginnings we know nothing at all, except that in a fragment of a certain diploma of Charles the Fat (year 885) there is read that Ruthard also, the count (who in this place duke

is called) was its founder Grandidier, vol. II, Preuves, no. 152..

* Mauersmünster, Maurmoutier

Neuweiler

§ XIII. On the exposition of Christian doctrine written by Pirmin.

[88] Of the little book on Christian doctrine Before we come to the foundation of the monastery of Hornbach and the last acts of St. Pirmin, this seems to be the place to treat in a few words of a certain little book attributed to him, and surely not unworthy to be ascribed to him.

Among the Vetera Analecta Paris, 1723, fol., p. 65–73. there was edited by Mabillon from a very old Einsiedeln codex Ibid., p. 73. a certain compendium of Christian doctrine marked with this title: Here begins the little book of Abbot Pirmin on the individual canonical books, scarapsus, that is, excerpted Cf. Du Cange, Glossarium, under Scarapsus.. Mabillon did not doubt that its author was our Pirmin, of whom we are treating here: which opinion none of the learned, I believe, has contradicted. For not only does nothing occur in that little work, whether you consider the matter or also the kind of speech, that seems foreign to the age of our Pirmin, but the codex itself, which is still preserved in the library of Einsiedeln, was written in that same age, that is, in the eighth century Cf. Archiv, vol. VIII, p. 739.; nor is any other abbot Priminius or Pirminius recorded in those times to whom the little work could be ascribed. It was edited with new care from the Einsiedeln codex by the distinguished C. P. Caspari [Kirchenhistorische Anecdota, vol. I (Christiania, 1883), p. 151–93. Cf. p. VIII–XI.]. It will not be irksome to present a brief survey of it in this place.

[89] a synopsis, The opening of the little book relates a few things from the history of the Old Testament, namely about the creation of the angels and of man, about original sin, about the flood and about the law given to Moses. Next, briefly but quite distinctly, the writer sets forth the history of Christ the Lord according to the Gospels up to his ascension into heaven, and also from the Acts of the Apostles the descent of the Holy Spirit on the apostles, and their preaching through the whole world, and the ecclesiastical hierarchy instituted by them, and the perpetuity of the Catholic Church up to the end of the world through the succession of bishops: where he also recites the creed, assigning individual articles to the individual apostles, except that he omitted Matthias and in his place substituted Thomas, whose name thus occurs twice, which perhaps came about by the drowsiness of a copyist. Then proceeding to describe the duties of the Christian man, he first clearly expounds the rite of baptism; then he indicates, with many testimonies of sacred Scripture brought forward, what vices must be avoided: where especially to be noted is a list of idolatrous rites and superstitions not unlike that which the council of Leptinnes set forth in the same middle of the eighth century Mansi, Conc., vol. XII, p. 375.. Finally he gravely commends the bringing of offerings and tithes to the church, and the frequent reception of the body and blood of the Lord, with confession of sins to a priest going before, if any capital or mortal ones have been committed, and he prescribes the exercise of the virtues contrary to the vices reprehended above. His whole exhortation he then resumes anew in shorter words and presents in compendium.

[90] and praise We have here surely an excellent monument of Pirmin's faith and apostolic zeal, a distinguished exposition of the chief heads of Christian faith and moral doctrine, written in quite simple and clear language, which, as the condition of the time brought with it, is certainly not free of solecisms, and which at the same time is proof of how versed Pirmin was in reading and aptly citing the sacred books. And from this perhaps a new confirmation may be deduced, by which it may be demonstrated that Pirmin was not a Frank, but came from Ireland into Francia: for in this region such skill in letters is not to be found as the writing of this little book reveals, whereas in Ireland those studies at that time greatly flourished.

§ XIV. On the last acts of St. Pirmin, and on his death and burial.

[91] The beginnings of the monastery of Hornbach; The writer of the first Life indicates that the last of all the monasteries founded by Pirmin was that of Gamundias or Hornbach Chs. 9, 11., in the diocese of Metz, about five kilometers distant to the south from Bipontum *, and that thereafter, according to the narrative of the same writer, he lived in that region until his death, and also exercised episcopal functions, at least by conferring the sacrament of confirmation Ch. 10.. He does not, however, appear to have dwelt in the monastery itself, but on account of some discomforts and especially on account of the female sex, whose entrance he forbade in other places made by him, lest the custom should arise from this for women to come there frequently, to perform the holy ministry (that is, to administer the sacrament of confirmation), he returned to his former dwellings Ibid., ch. 11 end., by which word we have judged that the village of Medelsheim is designated Cf. above, no. 41.. Thus he did not himself rule the monastery either, but set over it one of his disciples, James by name. He has become known to us from the diploma by which in the year 755 Adala, daughter of Bodol, gave the vills of Wasselnheim and Esphenwilere to the monastery of Gamundias, which is built in honor of St. Peter and the other saints, where in the name of God James the bishop with his monks dwelling there are seen to live according to the rule Schoepflin, Als. dipl., vol. I, p. 33, n. 26.. Indeed James, called Abbot, is read to have already subscribed the diploma given by Etto, bishop of Strasbourg, for the monastery of Schwarzach in the year 748 Cf. above, no. 87.: from which it is concluded that the monastery of Hornbach was established before this year; unless someone should gratuitously wish to contend either that that James who subscribed the Schwarzach diploma was different from the abbot of Hornbach, or that his subscription was not affixed at once when the diploma was made, but added to it some years later, which indeed has been shown by other examples in diplomatics to have sometimes been done. But it manifestly follows from what has been said that the decretal charter is altogether apocryphal, by which the emperor Charles the Great is feigned, in a diploma of Henry IV given in the year 1072 Mon. Boic., vol. XXXI, p. 350., to have granted the license of founding the monastery of Hornbach.

[92] the meeting there of St. Pirmin with St. Boniface; While St. Pirmin was living in the aforesaid region, he was visited by St. Boniface, archbishop of Mainz. This too the writer of the first Life reported Ch. 12., who indicates not obscurely that that meeting occurred a little before Boniface's last journey into Frisia and his glorious martyrdom Ibid., end.. It would, however, rather be attached to the year 751 or 752 by those who admit that King Pepin was consecrated by Boniface at Soissons at the end of the year 751 or the beginning of 752, which now seems certain to more recent learned men Hahn, Jahrbücher 741–752, pp. 146, 229 sqq.; Oelsner, König Pippin, p. 34.: for as Boniface returned from Soissons to Mainz the way could easily have been through Gamundias.

[93] the saint's dealings with the monasteries of Wissembourg In the same times St. Pirmin frequently went to the monastery of Wissembourg Life ch. 11 end., in the diocese of Speyer, about forty-four kilometers distant from Hornbach between east and south, to confer with the monks of this monastery about the institution of the religious life according to the rule of St. Benedict. But the Wissembourg codex also indicates that a basilica made in the form of a cross was built there in his honor (or perhaps by his efforts Cf. below, annot. bb.: from which it would be gathered that he was skilled in the art of architecture Cf. also following no., which was not unusual among Scottish or Irish monks). Indeed Gallus Oehem makes Pirmin the founder of the monastery of Wissembourg Ed. Barack, p. 13; Archiv, vol. IV, p. 392., but perhaps relying on no other testimony than that of the Life itself, where that surely is by no means asserted. Certainly that monastery was first founded before the year 695 Cf. Zeuss, Traditiones Wizenburgenses (Speyer, 1842), p. XIII..

[94] and Dolegium. Moreover, if we listen to John Egon De vir. ill., part III, sect. I, ch. 1., whenever leisure allowed, he (Pirmin) was accustomed to visit Tholgium or Dolegium *, a most noble monastery of the diocese of Trier, once founded by King Dagobert in the year 627 and dedicated to St. Maurice the martyr, and he rendered the monks more observant of our monastic rule not only by the efficacy of his speech but also by the example of his blameless life; and he stayed among them for some time to their greatest spiritual edification, and left behind him the monastery both adorned with more beautiful structures and cultivated with more religious institutions and morals. Trithemius likewise Comp. Annal., under Clovis II the 52nd king (Op. hist., p. 54)., mention being made of the foundation of the monastery of Dolegium: And St. Pirmin, he says, prelate and monk, afterward adorned it more beautifully. But also in the Chronicle of Hirsau Vol. I, pp. 13, 161. it is asserted that the monastery of Dolegium was built by Pirmin and that St. Wendelin his disciple was set over it.

[95] In the same monastery he ended his life about the year 754, The writer of the ancient Life hints Ch. 16. that the happy death of St. Pirmin occurred a little after his meeting with St. Boniface, especially since he had indicated above Ch. 9 end. that the saint, when he put his hand to establishing the monastery of Hornbach, foreknew that the day of his death was near. Grandidier determines from this that the year of his death was the 754th of the Christian era Hist. de l'église de Strasbourg, vol. I, p. 299.; Rettberg however Kirchengesch. Deutschl., vol. II, p. 58. the year 753, because James the abbot already in the year 754 subscribed a certain instrument Schoepflin, Als. dipl., vol. I, p. 33.. This argument is of no force: for he gratuitously presumes that James was Pirmin's successor Cf. above, no. 91.. Mabillon Acta SS. O. S. B., saec. III, part II, p. 186. attaches Pirmin's death to about the year 758. Why we should choose one rather than another of these opinions, no sufficient reason appears, nor does anything else seem to be affirmable here except this alone, that Pirmin departed from this life a little before or not long after the martyrdom of St. Boniface. But not even the time of this martyrdom itself is sufficiently certainly established, which some will have occurred in the year 754, others in the year 755, on the 5th day of June Cf. Wattenbach, Geschichtsq., vol. I, p. 127, note 4..

[96] on the 2nd of November, As regards the day of his death, the ancient Life says that the deposition of Pirmin is celebrated in the monastery of Hornbach Ch. 16 end. on the fourth day before the Nones of November, or the 2nd of November; nor may one answer that perhaps an error was admitted here by a copyist, unless it be feigned at the same time that it already existed in some primary exemplar, from which it passed into all the copies; for all the codices report this reading. Yet both the second Life and the martyrologies from the middle of the ninth century onward the memory of Pirmin to

assign it to the 3rd of November Cf. below, no. 98–104.. Nor again may it be said that his feast was moved on account of the commemoration of All Souls falling on the 2nd of November: for this was first introduced after the middle of the tenth century at the instance of Odilo of Cluny. By what reasoning this difficulty may be solved, I frankly confess is not clear to me.

[97] and buried in the same place. That the body of St. Pirmin was buried in the monastery of Hornbach is sufficiently indicated by the writer of the first Life Cited no. 20. and altogether expressly by Walafrid Strabo, monk and abbot of Reichenau before the middle of the ninth century, in the poem on the vision of Wettin, where after recording the foundation of the monastery of Reichenau he adds this:

Whoever may wish to know his (Pirmin's) holy life,

Let him seek the tomb itself: he himself will give proof enough at Hornbach Cf. above, no. 6..

This is also shown by the book on the miracles of St. Pirmin written in the monastery of Hornbach at the beginning of the eleventh century Cf. above, no. 20., where the tomb of the saint is also recorded Ch. 9 end.. So no account seems to be taken of that tradition which some monks of Reichenau tried to spread, envying the glory of the people of Hornbach in this matter, and therefore striving to contend that a little after Pirmin's death his body was drawn out from the excavated tomb and translated to Reichenau. Gallus Oehem, himself of Reichenau, in reporting this tradition Ed. Barack, p. 16., indicates that it seemed worthy of no belief either to himself or to other monks of Reichenau of his time.

* Zweibrücken

* Tholey

§ XV. Mention of St. Pirmin in the sacred calendars.

[98] [That the cult of St. Pirmin was celebrated from the beginning of the ninth century onward] That public cult was shown to St. Pirmin soon, and perhaps immediately, after his death is shown, besides the two Hieronymian martyrologies Cf. below, no. 102., by the first Life, written at the beginning of the ninth century Cf. above, no. 7., in which it is read Ch. 16 end.: In the monastery of Hornbach on the fourth day before the Nones of November is the deposition of St. Pirmin, bishop: where by his holy merits the sick experience many benefits of Christ, the blind their sight, the deaf their hearing, the lame their walking, and those held by various infirmities the mercy of God. An excellent testimony of the same thing is furnished by a charter of donation made to the monastery of Hornbach in the year 827, in which these words occur: I in the name of God Adalbert … give and hand over to the monastery called Hornbach or Gamundias, which is in honor of St. Mary and St. Peter and St. Permin, where the venerable man Abbot Wyrund is seen to preside [Ed. by Andr. Lamey among the Commentationes Academiae Theodoro-Palatinae, vol. I (1766), p. 295.].

[99] not a few documents make manifest, Before the middle of the ninth century also Pirmin was celebrated by Rabanus Maurus, both in his Martyrology, announcing at the 3rd of November: On the same day the deposition of St. Permen, confessor, and in his epigram 68, which, with the inscription prefixed Verses to be written beside the body of Permen, is composed thus:

Permen the prelate, confessor of Christ, himself also

Dwells in this house and consecrates the place.

Who for Christ's sake spurning the present joys of the world,

Also chose poverty for himself.

He left his homeland, his people and his kin as well:

And seeking foreign parts, he earned the sky.

He sought out here the people of the Franks with shining teaching,

And built very many holy places for God.

Here too he now rests, laying down the limbs of his body,

And with his soul holds the blessed realms above.

He helps also all who worthily seek heavenly things,

And duly he himself preserves his servants Poet. Lat., ed. Duemmler. vol. II, p. 224..

[100] on the 3rd of November There follow martyrologies of the same century, of the German Church Ed. by M. F. Beck. and of Strasbourg In M. Gerbert, Monum. veteris liturgiae Alamannicae, part I, p. 467.; the Ecclesiastical Calendar from the codices of Petershausen and Solothurn, which from certain indications is shown to have been written at Hornbach: in which Calendar the Birthday of St. Permin is marked at the 3rd of November in capital letters, and at the 10th the Octave of St. Permin Ibid., p. 480. Cf. below, no. 105.; the Diptych Calendar in a Reichenau codex, now of the Imperial Library of Vienna, where also at the 3rd of November there is read mention of St. Pirmin, bishop [Ibid., p. 490; Boehmer, Fontes rerum Germanicarum, vol. IV, p. 140 (cf. Preface, p. XXIII).]; and the Calendar of Cologne written between the years 889 and 891 Ed. A. J. Binterim, Cologne, 1824..

[101] in most martyrologies To these add the very ancient Martyrology of Reichenau (perhaps of the ninth or tenth century) In Gerbert, op. cit., p. 467. and the Calendar from a Muri ms. of the eleventh century, where Pirmin is noted at the 1st of November Ibid., p. 499.. Furthermore among the Calendars edited by Fred. Althan, the Gertrudian one of Trier, written between the years 979 and 993: Of Pirmin, abbot In Althan, p. 125.; Moggio I, written in the twelfth century, as it seems, for the monastery of St. Vitus in Carinthia Ibid., p. 149.; Moggio II, written in the thirteenth century for the monastery of Moggio in the diocese of Aquileia Ibid., p. 172.; and the Calendar of St. Elizabeth of Hungary, given by her as a gift to the people of Friuli, where the name of the saint is thus given: Of Firmin, bishop Ibid., p. 187..

[102] assigned to his memory, Among the martyrologies which are called classical, of the Hieronymian ones there must first of all be cited that which we published a few years ago from the very ancient Bern codex, of the end of the eighth or beginning of the ninth century, according to the copy of the distinguished William Arndt, at the head of vol. XIII of October; where at the third day before the Nones of November there is added to the list of saints: And the deposition of Lord Pirmin, bishop of good memory: which announcement, however, I do not know whether it should be held rather some obituary memorial, of which not a few occur here and there in that martyrology, than a proper indication of cult. Yet in another contracted Hieronymian, edited by us from a Trier codex, of about the same age, as it seems, as the Bern one, there is also read at the 3rd of November: And the deposition of Permin, bishop Analect. Bolland., vol. II, p. 30.. Furthermore our Pirmin is recorded at the same day by the one of Fulda or Leiden of the tenth century: At the monastery of Gamundias, of Permin, bishop [Ibid., vol. I, p. 44. But on Pimminius or Priminius or Pigmenius of Autun, who is recorded in the same and in that of Bern at the 1st of Nov., see vol. XIII of Oct., p. 916.], and by those long since edited of Gellone, of Saint-Remi and of Baluze: The deposition of Permen, bishop; that of St. Gall: The deposition of Pirmin, Amand, bishops and confessors; that of Reichenau: Elsewhere, the deposition of St. Pirmin, bishop; that of Labbe: The deposition of Lord Pirmin, bishop of good memory; that of Tours: Of Permin, bishop.

[103] some however being silent about him; But, besides the two Hieronymian ones just cited, that of Bern and that of Leiden, and Rabanus Maurus, the memory of Pirmin was passed over by the other martyrologists of the ninth century, Wandelbert, Ado, Notker. Nor is it found any more in pure Usuard, but only in some Auctaria. Namely in the Usuard codex of the monastery of Reichenau of the eleventh or beginning of the twelfth century G. W. Zapf read: On the same day the birthday of St. Pirmin, chorbishop, who was the founder of many monasteries Reisen in einige Klöster Schwabens, etc. (Erlangen, 1786), p. 149.. And among the Auctaria seen by Sollerius, Pirmin is recorded by the Rosweyde, Hagenoy, Anchin, Daveron and Altemps ones. To which are added the editions of Lübeck-Cologne, of Greven and of Molanus; and finally the Roman Martyrology, in these words: Likewise the deposition of St. Pirmin, bishop of Meaux.

[104] but that cult His name was inserted in their martyrologies or menologies by the Benedictine writers Wion, Menard, Bucelinus and others; in the Scottish menology by Thomas Dempster, indicating that he is venerated among the Boii and Avars; in the Gallican martyrology by Andrew du Saussay, who assigns Metz as the place of the cult; in their Martyrology and Catalogue of saints by Chastelain and Ferrari, of whom the former say that the memory of Pirmin is celebrated in the borders of the diocese of Trier, that is, I believe, in the Luxemburg tract, the latter at Regensburg.

[105] seems to have been almost confined within the monasteries founded by him, For the rest, as Friedrich rightly wonders, although so soon after Pirmin's death his name was enrolled in the catalogue of the blessed, yet at the same time the memory perished of what he did for spreading the faith of Christ in Germany, which is gathered not only from the fact that the writer of his first Life at the beginning of the ninth century could already learn nothing about his apostolic labors, but also that in the litanies of the saints in the Munich codex lat. 8114, also written in the ninth century, among the names of all those who in the seventh and eighth centuries preached the Christian religion in the kingdom of the Franks, Pirmin's alone has been passed over. From which it may be gathered that veneration of him was almost confined to the monasteries founded by him And in the Luxemburg tract. Cf. following §.. Of this veneration, besides what has been cited above, there is brought forward as a monument a painting with which a codex of the ninth century preserved at Solothurn is adorned Cf. above, no. 100.. Of which Ambrose Eichhorn says Episc. Curiensis, p. 268.: There exists, he says, at St. Ursus at Solothurn in Switzerland an ancient sacramentary, written, as they say, by an anonymous monk, who dedicated it to Adalbert (first abbot of Pfäfers about the year 731). The abbot is painted offering this book to St. Pirmin. But according to Lütolf Die Glaubensboten der Schweiz vor St. Gallus (Lucerne, 1871), p. 29, note 6., who calls the codex a gospel-book, on the title page St. Pirmin is represented receiving the book from the hand of an angel and giving it to Adalbert, who himself hands it to Ebernantuil the scribe. This excellent codex the same Lütolf judges to have been received from the monastery of Wissembourg by Adelaide, wife of the emperor Otto I, and handed over to the church of St. Ursus Ibid., p. 87..

§ XVI. On the cult of St. Pirmin in the Luxemburg region.

[106] and the Luxemburg region: This cult and its history have been described quite fully by the venerable man I. Weicherding in the little work from which we have already excerpted certain things about the saint's stay in the Luxemburg tract Above, no. 30 sqq.. Its beginnings they trace to the very age of Pirmin; and by no improbable argument: for since, as we have just said, the memory of Pirmin outside the monasteries founded by him was so soon obliterated, it does not appear by what reason that cult would have been spread there later. Yet, besides popular traditions Cf. ibid., there exists no older trace of it than the instrument by which Walter, advocate of Arlon, in the year 1195 granted to Henry, duke of Limburg, a feudal right in the mountain of St. Pirmin with the adjacent land, on the condition that Henry himself should hand over the church of St. Pirmin situated on the same mountain, with the adjacent fields, to the church of Blessed Mary in Luxemburg. A copy of this instrument we have found in the Register of the abbey of the Monastery of Blessed Mary * of Luxemburg

written at the beginning of the fourteenth century and now deposited in the public archive of Arlon: copied from which we present it here. This is the heading of the copy: Privilege of the grant of Henry, duke of Limburg, by which Walter, advocate of Arlon, confers on the church the mountain of St. Pirmin with the adjacent land, with the consent of the duke himself. Now the document itself follows:

[107] where a church of his In the name of the holy and undivided Trinity. I Henry, duke of Limburg. Since through the revolving of the times human infirmity for the most part suffers forgetfulness, whatever things are worthy of being transmitted to the knowledge of our posterity, mortals ought to commend to the immortal memory of letters. We make known, both to those to come and to those present, that Lord Walter, advocate of Arlon, resigned to us the mountain of St. Pirmin with the adjacent land, as it is designated by fixed boundaries of markers (for one boundary is the public highway by which one goes from Asc to Bastogne; the second the road that leads from Asc to Budeseth; the third and fourth the two valleys on each side of the mountain), which he held from us in fief, and which his successors were to hold, and before our men, with the assent of his son Walter and of his heirs then living, he laid down the feudal right. On this condition, however, that we should hand over the church of St. Pirmin situated on the same mountain, with what is adjacent, to the church of Blessed Mary in Luxemburg as our free allod. We, consenting to his pious will and for the remission of our sins, have conferred the aforesaid allod on Blessed Mary, but we have retained the advocacy for ourselves. The conferring of this alms was made at Luxemburg on the Assumption of the Blessed Virgin, by the judgment of Lord Arnulph, illustrious man of la Roche, and of very many other noble men. It is to be known also that the said Walter, for the pardon of his offenses, conferred on the church of blessed Pirmin that the brethren serving in the same place, wherever they should cultivate their land, should not pay terrage. In the year of the Lord's incarnation MCLXXXXV. Witnesses of this deed: Hen. Count of Namur, the Count of Salm, Gilo of Cons, Gilo of Oren, Anselm of Kalere, Nicholas of Bettinga, John of Bursche and very many others. The original letters of this copy have been sealed with the seal of the said lord duke in virgin wax, hanging from hempen strips, as is seen here below.

Collation having been made, the present copy agrees word for word with its true original.

John Reyniers, Notary.

[108] and a spring From that time, as it seems, according to the custom usual in benefices of this kind, one priest and one lay brother from the Monastery of Luxemburg were deputed to have the care of the little church and spring of St. Pirmin and to cultivate the surrounding fields: for whose dwelling a little house was built somewhat larger than the cell previously existing there, which two hermits had occupied until then. These things are shown by some other documents copied in the aforesaid Register of the Monastery Cf. Weicherding, p. 50. and by the ruins of those little dwellings, among which tombstones were also found showing the names of certain priests and laymen who had been sent from the Monastery Ibid., p. 55.. From another stone found in the same place it seems to be established that the hermitage and little church were rebuilt before the middle of the thirteenth century Ibid., p. 54..

[109] by a popular concourse quite Of the piety of the people toward St. Pirmin in the fourteenth century a little note inserted in the same Register of the Monastery attests thus: To the mountain of St. Pirmin, situated between Bastogne and Wiltz, there is a frequent daily concourse of people, to implore the kindly help of St. Pirmin. This is done especially by parents whose children are suffering from a certain kind of disease very well known in these parts. These carry or bring their little ones to the chapel, and take care that they are present at Mass; during which they pour out prayers to St. Pirmin, that he may implore their healing from God. Mass being finished, they make their way to the root of the mountain, where a very clear spring flows Cf. above, no. 30–32., on which the name of St. Pirmin has been placed; they immerse the children three times in the spring; whom they may then lead back home, gifted with complete health Weicherding, p. 56..

[110] have been celebrated, But after the village of Kaundorf in the fifteenth century obtained a parish church, no more priests were sent from the Monastery of Luxemburg, but only lay brothers, to guard the chapel and spring of St. Pirmin; and the surrounding estate was leased by the superiors of the Monastery either to laymen or to priests. These things are taught both by the Register or cartulary of the Monastery already often cited and by an unpublished Chronicle of the parish of Kaundorf, which a certain parish priest of it, named Huberti, composed before the middle of the eighteenth century, chiefly comprising what happened there from the year 1705 to the year 1738, besides some other things collected by him from traditions either written or oral. Among those who leased the fields of the estate of St. Pirmin there is cited a priest from Wiltz, named John Böwen, to whom they were granted in the year 1440 for the term of his life, on the condition that he should pay to the Monastery an annual rent of three florins and every fifteen days should celebrate the sacrifice of the Mass in the chapel Ibid., p. 57–58..

[111] the fame of the miracles Then in the sixteenth century, namely from the year 1516, the same fields at the same rent of three Rhenish florins were obtained by Hartard, lord of Wiltz; whose little son, John by name, when he was afflicted with rachitis, or, as it is called there, the evil of St. Pirmin, was healed by the power of the spring. He too, after the death of his father having succeeded to the lordship of Wiltz by hereditary right, leased the vill of Pirmin, binding himself on his pledged faith to pay to the Monastery an annual rent of twenty German florins (thalers) and to restore the little church with the hermit's cell. But this promise about the restoring of the buildings, hindered by the calamities of the times, he himself was unable to fulfill. It was fulfilled, however, by his son, himself also called John, surnamed the Fifth or the Elder, who succeeded him in the year 1609; but the structure of the little church was completed only in the year 1653; and the cell, which one hermit inhabited, sustaining life from the alms of the pious, was not restored. Earlier, however, in the course of the sixteenth century, the parish priests of the village of Kaundorf built a little building over the spring, which in the year 1793 received the form it still keeps Cf. above, no. 30.. In that little building was placed a very old statue of St. Pirmin the bishop, carved with rude art; but this in more recent time an impious hand carried off by theft. In the church there is seen a likewise very old likeness of the saint, painted in colors on canvas, which was translated there from the domestic oratory of the lords of Wiltz in the year 1724 Weicherding, p. 59–64..

[112] which are obtained there Meanwhile the concourse did not cease of those who, to implore the help of St. Pirmin, especially for rachitic children, undertook a pious pilgrimage to his spring. To this there attest, at the year 1600, Bertelius Hist. Luxemb. (Cologne 1605), p. 198., and as regards later times, Anthony Schauls of Kaunsdorf, hermit at the oratory of St. Pirmin, in the preface to the little book which he wrote in the German language in the year 1711 on the Life of St. Pirmin, namely an excerpt from the second Life edited in Brower. The same hermit restored the hermitage and part of the oratory consumed by fire in the year 1714, with moneys collected in the neighboring region Weicherding, p. 64–66..

[113] persevering The institution of the hermitage itself, as also all others of the same kind in Belgium, was suppressed in the year 1783 by decree of the emperor Joseph II. From then on the old cell, which had been the hermit's dwelling, altogether neglected, soon fell apart by the injury of time; and afterward, a garden being laid out in the place where it stood, the very ruins were removed, so that for more than forty years now no traces of it have appeared. But the little church of St. Pirmin and the chapel placed over the spring, with the estate and fields, assigned to the fisc at the time of the French upheaval at the end of the eighteenth century and publicly sold, were acquired by laymen, yet they always lay open to public piety by the license of the possessors, until at last in the year 1862 they passed to the parish church of the village of Kaundorf Ibid., p. 66–69..

[114] down to our times. And so down to these times there have persevered both the throng of pilgrims and the fame of healings, which are said to be obtained there almost daily, especially for rachitic children, through their threefold immersion in the spring under the invocation of the three persons of the Most Holy Trinity. Sicknesses of the eyes also are cured by washing with water drawn from the spring of St. Pirmin. This healing of the eyes is sought especially on the feast day of St. Mary Magdalen, or the 22nd of July, or the Sunday following, after the blessing of the spring carried out by a priest. But with greater pomp a blessing of this kind is celebrated on Pentecost Monday, on which day a solemn pageant or procession is held, by which the Most Holy Sacrament is brought here from the parish church of the village of Kaundorf, and after the blessing of the spring rachitic children are immersed in the waters by the said rite, who for the most part, as is asserted, return home from there healthy. By a chemical analysis of the water of the spring, however, it has been found that this effect can by no means be ascribed to any peculiar and natural property of this water Ibid., p. 71–76..

* Munsterabtei

* Esch?

* sic

§ XVII. On the cult of St. Pirmin in the monasteries of Hornbach and of Reichenau.

[115] At Hornbach also the tomb of St. Pirmin was renowned for miracles. We know that the body of St. Pirmin was buried in the monastery of Hornbach and celebrated by the fame of miracles up to the beginning of the eleventh century, and that a very great multitude of people was accustomed to flock to it, especially on the day of the saint's annual commemoration Cf. above, no. 97.. What was done in the same monastery concerning the adornment of the tomb and the rest of the cult of so great a patron, apart from the fact that his feast was kept there with a more solemn rite with an octave Cf. above, no. 100., is known to us from no document that has come to our notice. The holy body remained there until in the sixteenth century, the Protestants laying waste that region, it was decided to transfer it to Innsbruck Cf. below, no. 122 sqq..

[116] In the monastery of Reichenau a church dedicated in his name As regards the people of Reichenau, their twenty-fifth abbot, Wittigowo, who presided over the monastery from the year 985 to the year 997, in the second year of his rule built a chapel dedicated in the name of St. Pirmin, on the testimony of Burchard the monk, in the poem written on the deeds of that abbot, in these words:

When the courses of the second year had then arrived,

That blessed man, not forgetful of divine worship,

Began to found a beautifully shaped chapel

Where the gate of the monastery opens, passable, showing

To all the going in and the going out of the cloister:

Which he consecrated in the honor of blessed Pirmin,

Who as first shepherd ruled me with fatherly love M. G., vol. IV, p. 628, v. 331–337. Cf. Gallus Oehem, ed. Barack, p. 91..

That chapel, at the time when Gallus was writing

Oehem, that is, at the end of the fifteenth century, had long since been destroyed; but there still existed the altar of St. Pirmin, whose dedication was celebrated on the Sunday after the feast of St. James, and which, already erected in the apse of the church before Wittigowo, was restored and adorned by this abbot in the first year of his rule Oehem, ed. Barack, pp. 26, 27, 90..

[117] preserved some of his relics; After that no memorial of the cult of Pirmin at Reichenau has been preserved until the middle of the fifteenth century. At which time, as John Egon narrates [De vir. illustr. Aug. Div., part III, sect. I, ch. 1. Cf. Gall. Oehem, ed. Barack, p. 16.], Frederick of Wartenberg, abbot (of Reichenau), when he was taking part in the Council of Basel at about the year 1450, and there enjoyed at times familiar conversation with the abbot of Hornbach, and when on one occasion talk arose about the founder of both monasteries, namely St. Pirmin, he began to ask him to deign to send some small piece of the holy man's relics to him and to his monastery of Reichenau. This the abbot of Hornbach, by a handclasp, pledged he would without difficulty perform, and Abbot Frederick received it through John Schenk of Landeck, monk of Reichenau, sent to Hornbach for that purpose, and held it in great value, especially because it was the thumb of Pirmin. This thumb is preserved and venerated until now at Reichenau with worthy honor, together with the green dalmatic of the holy man and the sacred girdle.

[118] [the patronage of the saint is invoked there especially against the infestation of venomous animals] Of the girdle Oehem does not speak. But he says that the dalmatic was of silk and that many miracles were done through it, especially in relieving women in childbirth, on whom it used to be placed, or at least brought near Ed. Barack, pp. 30, 17.. The same writer attests that a great crowd of people flocked to the altar of St. Pirmin, to commend themselves and their houses, gardens and cattle to the saint, that they might be kept immune from the harm of venomous animals. By name he cites a priest friend of his, Henry Swartz of Rudolphi Cella *, whose priest's house, when it was infested with venomous serpents, having conceived a vow of making an offering every year at the altar of St. Pirmin, was altogether freed from this plague. Finally he records that the island of Reichenau is altogether immune from the injuries of mice, none of which can stay or live within it.

[119] infestation The same is asserted of serpents, toads and lizards by Brower Life of St. Pirmin, note on ch. X, p. 30., although the soil of the island is very moist, and he adds: But the forefathers attributed to St. Pirmin in general a protective power against poisons harmful in food or drink. Hence in the entrance of the copy of the Life I found written that it was once believed that nothing harmful was contracted when they had blessed the food to be taken in this way:

May holy Pirmin sanctify our food;

May the right hand of Pirmin bless † our cups.

The same tradition is reported by Fr. John Bernstein, of the Society of Jesus, lecturer in philosophy at the college of Innsbruck, in a letter given on the 5th of December in the year 1739 to Fr. Maurice Chardon, who transmitted it to our predecessors; and he adds that those twin verses, written in larger characters, were still at that time meeting the eyes of those entering the refectory in the monastery of Reichenau Cf. below, no. 125 end..

[120] and for obtaining abundance of waters. St. Pirmin was also accustomed to be invoked for obtaining abundance of waters, since he himself, on entering Reichenau, was said to have drawn forth a spring of waters from the soil by a miracle Cf. below, Lessons on St. Pirmin (at the end of the documents), lesson II.. Among the things once transmitted by Fr. Maurice Chardon to the Bollandists there is read an account of a benefit of this kind received from the archive of Reichenau, in these words: About two hundred years ago the nuns of the Order of St. Francis at Meckingen (it is a little town about two leagues away), after laborious and quite fruitless exertion in searching for veins of water, obtained from God by the patronage of St. Pirmin a quite great abundance of very clear waters, having made a vow of visiting every year the altar erected in his honor in our basilica, with a voluntary offering. For when they had dug the earth more than seven fathoms deep and had found no trace of moisture, what human industry could not do, the help of St. Pirmin, when invoked, furnished at once, that surely wonderful raiser of springs, of which two still leap on this island, which we with grateful heart owe as raised to this our holy founder by his staff fixed in the earth, as by Moses for the Israelites with the rod struck on the rock, particularly healthful for quenching the heats of fever. Equal credit and admiration are merited by what the aforesaid religious virgins have recently reported. Held by building and other business, a few years ago they postponed from day to day the fulfillment of the promise. The term for fulfilling the vow having consequently elapsed, the waters gradually decreased, until the spring dried up and failed altogether, without the summer heat or anything else being the cause of this failure. Hence, the more quickly mindful of the vow, they appointed four of the sisters to come as pilgrims to our island and to satisfy the obligation undertaken for the elapsed and then current year. On returning from there they found waters in abundance. That the same thing has also happened quite often very many years ago is the constant tradition among the same sisters Cod. Brux. 8931..

[121] [In both monasteries the feast of St. Pirmin celebrated every year with solemn rite.] The feast of St. Pirmin in the monastery of Reichenau, as in that of Hornbach, was celebrated every year with the rite of a double of the first class with an octave. The formula of the office with proper lessons on the saint, once transmitted by the oft-praised Fr. Maurice Chardon, we shall present below after the Lives and Miracles. Further, since the veneration of St. Pirmin at Reichenau was so great, it is very surprising that the loss occurred, unknown, as it seems, to the monks of the monastery of Reichenau, of the sacred dalmatic, which Gallus Oehem at the end of the fifteenth century and John Egon a little before the middle of the seventeenth century attested was preserved there, and of the girdle, which the same John also records Cf. above, nos. 117, 118.. For thus it was written back from there to Fr. Chardon, inquiring about the relics of St. Pirmin: Of the green dalmatic and sacred girdle, of which Fr. Rader makes mention in the Bavaria Sancta, we notify candidly but also sorrowfully that neither the one nor the other, so far as we know, is any longer seen at Reichenau. But the sacred thumb of the holy man Pirmin is still preserved in fitting honor among the holy relics of Reichenau Cod. Brux. 8931..

* Ratolfzell

§ XVIII. On the relics of St. Pirmin and his cult at Innsbruck in Austria.

[122] The body of the saint almost whole From the year 1575 onward the chief part of the relics of St. Pirmin was translated to the church of the College of the Society of Jesus at Innsbruck, where they still rest. What we are about to say concerning the cult shown there to the saint and his sacred remains, and concerning the benefits obtained from the divine goodness by his intercession, has been excerpted chiefly from the annual letters or history of the College of Innsbruck, diligently searched at the request of the oft-praised Father Maurice Chardon by Fr. John Baptist Bernstein, lecturer in philosophy in that place. These things, transmitted to the Bollandist fellows by the same Fr. Maurice in the years 1739 and 1743, are contained in codices formerly of the Bollandist museum, now of the Royal Library of Brussels 8071 and 8931. A few things have also been added to those excerpts from a little book written in the German language on the Life and posthumous glory of St. Pirmin, which the Fathers of the Society published at Innsbruck at the end of the seventeenth century, drawn from the annals of the same College: these we have distinguished with the added note Libell.

[123] given in the year 1575 to the College of the Society of Jesus at Innsbruck The sacred remains of Pirmin were received by the Fathers from the most noble man Schweickard, count of Helfenstein, whose father George before the middle of the sixteenth century had held the supreme governorship in Alsace for the archduke of Austria. Schweickard and Mary his wife, of the illustrious house of Hohenzollern, although both sprung from Catholic parents, had for some time been ensnared by the errors of Lutheranism, but afterward, led back to the true faith through the efforts of Blessed Peter Canisius, they abjured those errors at Innsbruck. Schweickard meanwhile had received from the archduke of Austria the province of Tyrol to govern, but assailed and wearied by the calumnies and troubles of adversaries, he gave up his dignity and office and betook himself from Innsbruck, where he had resided until then, to Landsberg in Bavaria. But before his departure, he wished to demonstrate his benevolence and sense of gratitude to the Fathers of Innsbruck by adorning their church with gifts worthy of his piety and of the opulent munificence of his house. Among which surely no lowest place was held by the body of St. Pirmin, preserved in his house for some time [Cf. following nos. 124 and 125. A quite lengthy Compendium of the Life of Count Schweickard of Helfenstein and of Mary of Hohenzollern his wife, transmitted by Fr. Maurice Chardon, is contained in cod. Brux. 8931.]. This donation is set forth in these words by the annual letters of the College of Innsbruck of the year 1575 [What is recited in the following numbers is read in the oft-praised codices now of Brussels 8931 and 8071.].

[124] by the count of Helfenstein, Besides others, amid the storms and no slight tempests of this college, the illustrious count Schweickard of Helfenstein, with his most pious wife Mary, born of the counts of Zollern, have excellently declared their faithfulness toward us and constancy in piety. This count, when he had for some years performed with praise the governing of the Most Serene Archduke's provinces, and had sustained no light plots against his piety from men given to the world, wishing at length to withdraw himself from the excessive mass of business and the tumults of the court, so as more freely to apply himself to his salvation, from here, to the great grief and sorrow of all the pious (of whom he and above all his most blameless wife showed themselves excellent as it were standard-bearers for all works of piety and religion), he migrated to Landsberg, which is a town of Bavaria. Departing, they established for themselves an illustrious memorial * in our church (which he had already before heaped with many excellent gifts), both by religious paintings and by new gifts and above all by relics of the saints. For they splendidly adorned the area of the choir with a figure of the Last Judgment, and they gave to our same church almost all the bones of St. Pirmin, and the head of one of the company of St. Ursula, and also other excellent relics of the holy Theban martyrs, enclosed in caskets adorned with gold and silver. When these had been received into the college, certain devout persons being employed, a religious procession being set up with lighted candles, they were carried around through the interior circuit of the college and then, brought forth in the sight of the people, were left before the high altar until the Rector should celebrate the sacrifice of the Mass of St. Pirmin (for his annual solemnity falls on the third before the Nones of November, on which these things were carried out). This act the illustrious count and his religious wife Mary beheld with most joyful spirits, worthy indeed that their memory in this college, of which they have been singular benefactors, should at no time die away.

[125] whose father appears to have received it from Hornbach, By what means the body of Pirmin into the house

of Helfenstein came is not fully ascertained. On this matter Fr. J. B. Bernstein wrote to Fr. Maurice in the year 1739: In accordance with Your Reverence's mind we have gone through everything in the room of the Rev. Fr. Rector, of the Fr. Prefect of the church, and have searched the archive itself: yet we have found no other instrument of donation than that which I have already written out from the annals or history of our college, in which it is recorded how the Most Illustrious Count Schweickard of Helfenstein and his Most Illustrious wife Mary, Countess of Hohenzollern, gave this body of St. Pirmin to our church. And by what means those holy relics came to the Most Illustrious Count Schweickard himself I find thus noted at the end of the manuscript Life: But the aforesaid Lord Count Schweickard seems to have had those holy relics from the monastery and town of Hornbach situated near Zweibrücken, which monastery St. Pirmin raised up last, and in which he died and was buried. And the occasion of acquiring those relics would have been the Governorship of Alsace of the Upper Austrian dominions, which was held (namely by Schweickard's parent) George; and at the same time the heresy which at that time invaded Zweibrücken and devastated the monastery of Hornbach…

N.B. I do not well remember whether it is noted anywhere in the Life of St. Pirmin that at the very time when his holy bones came to our church at Innsbruck there were in use prayers, reciting which they trusted that no poison in food and drink would harm them. And those prayers consist of twin verses which are still, as I myself have seen, in the monastery of Reichenau, meeting the eyes of those entering the refectory, written in larger characters:

May holy Pirmin sanctify our food:

May the right hand of Pirmin bless our cups Cf. Cahier, Caractéristiques des saints, p. 748..

[126] stirred up great devotion toward the saint in that city; Soon the cult of St. Pirmin was increased on account of plenary indulgences granted by Clement VIII, Sovereign Pontiff. Of which the annual letters of the college of Innsbruck say at the year 1593: The zeal of piety and devotion was increased not a little this year by a diploma of Our Most Holy Lord Clement VIII lately transmitted to this college, by which up to the year of the jubilee he bestows a plenary indulgence of all their sins on all those who on the days of the dedication and patronage of our church, of All Saints and of St. Pirmin, bishop and confessor, and on their octaves, having made confession and communion, should visit our church and pour out prayers there. This treasure having first been published to the people of Innsbruck at the feast of All Saints, so great a concourse to confession took place there on the day before the feast that seven Fathers could scarcely satisfy all.

[127] then, a pestilential disease Devotion to our saint received new increases when in the year 1611 a dire plague, which was depopulating the city, after a vow had been publicly conceived to the three holy patrons of the city, Sebastian, Pirmin and Roch, so suddenly ceased to rage that no citizen was any longer carried off by it. The wonderful event is reported in these words by chapter XIV of the Little Book on the Life of St. Pirmin, rendered into Latin by Fr. Maurice Chardon:

Scarcely had the sacred bones been exposed to public veneration in the church of the Society, when there shone forth a great confidence of the people toward the saint, and no less a beneficence of the saint toward his clients. To say nothing of other benefits of the first rank, the city of Innsbruck, the seat of the archdukes, has confessed itself most bound to St. Pirmin ever since the year 1611. A pestilential plague was then raging fiercely within and outside the walls of the city, and greater evils were daily to be feared. In a very short time some hundreds met death, and among these three Fathers of the college who were serving the plague-stricken fell bravely, victims of glorious charity. The civic senate, since no remedy was any longer available on earth, for routing the pestilential evil presented itself as a suppliant to heaven, having conceived a solemn vow that, if the plague should cease to rage further, it would not only choose SS. Pirmin, Sebastian and Roch as patrons of the city, but would also erect a church from the foundations in their honor. They were bound by their vow, and no one of the city has been carried off by plague from that time. This sacred building stands to this day, a perpetual monument of a manifest prodigy. The inscriptions on both sides of the door of the church read thus:

On the left side:

TO GOD BEST AND GREATEST.

TO THE MEMORY OF THREE SAINTS

SEBASTIAN, MARTYR

PIRMIN, BISHOP AND CONFESSOR

ROCH, CONFESSOR

THIS BUILDING

BY THE CIVIC SENATE

OF INNSBRUCK

IN THE YEAR ⅭⅠƆ.ⅠƆ.C.XI. ON THE

XI BEFORE THE KALENDS OF OCTOBER

FOR REPELLING THE PLAGUE

THEN RAGING

WAS VOWED.

On the right side:

AFTERWARD BY THE MONEY COLLECTED

OF THE SAME SENATE AND OF THE PIOUS

BUT ABOVE ALL BY THE FAVOR AND MUNIFICENCE

OF MAXIMILIAN

MOST SERENE

ARCHDUKE OF AUSTRIA, LORD OF TYROL

AND GRAND MASTER

OF THE SACRED TEUTONIC ORDER OF KNIGHTS

IT WAS BUILT

ADORNED

ENDOWED

AND IN THE YEAR ⅭⅠƆ.ⅠƆ.C.XIII.

THE III BEFORE THE IDES OF OCTOBER

CONSECRATED.

[128] once To this Chardon adds: Who gave the occasion for conceiving this vow is found in the history of the college of Innsbruck, in which at the year 1611 this is read about Fr. Caspar Melchior Kasslau of Brixen in Tyrol (who afterward fell a victim with Fr. George Schrade and Fr. Albert Danner): This Father, amid those occupations of serving the plague-stricken, was the instigator to the city and persuaded it that the Senate should vow a church to God, in honor of SS. Sebastian, Pirmin and Roch, for overthrowing the plague. Which vow they, bound namely by their vows, have now set about fulfilling… — In the year 1612 (so say the same Annals of the college of Innsbruck) the city, grateful to God for the plague being wholly extinguished, for the new church to be built in honor of SS. Sebastian, Pirmin and Roch, which it had vowed in the former year to avert it, with a most crowded procession conducted, laid the first stone with solemn ceremony, a sermon by one of ours preceding, and it decreed the day sacred to St. Sebastian a feast for itself in that year: on which day also it instituted solemn supplications to that new church. — So the Annals. And surely to this very day on the feast of St. Sebastian the supplications are continued at Innsbruck, both of the citizens and of the students. And the citizens at half of the first hour make a solemn procession, in suppliant order two by two, and have prayers and the Loreto praises sung there. And on the day before, at the third hour after noon, the Congregation of the Academy and the lesser one of the students take part in the singing of the litanies. Finally ours also from the college betake themselves there in numbers on that day and through the octave, to supplicate these three saints for averting the plague, as is noted in the ancient customs of the college.

[129] and again A similar benefit obtained by the intercession of St. Pirmin by the members of the college of Innsbruck, in the years 1634 and 1635, the same Fr. Chardon thus reports from chapter 15 of the same little book and from the history of the college Ibid.: The recorded benefit of repelling plague St. Pirmin again conferred in the year 1634, chiefly on our college, which is at Innsbruck. The plague was raging in this year still more fiercely and with greater damage and terror. Nor was it possible to take flight in safety elsewhere, since the iniquity of the times, the dearness of all things, and the flame of war kindled widely through all Germany cut off every way of escape. The college moreover abounded in the number of its inhabitants, as those driven by the enemy from other houses of the province had betaken themselves to safer Innsbruck, now exposed to a greater danger of plague. And certainly it would have been all over with the college, had not the superior of the house with his subjects fled to the sacred ashes of St. Pirmin, and solemnly vowed a new chapel with altar to be erected in his honor in our new church, as is seen today. Ten-day prayers also were appointed and carried out for this end, the patronage of the saint was implored with daily devotions, and it was promised that his feast day would be adorned every year with a solemn office. These were the vows of the college, and St. Pirmin approved the vows, since not one person in the college either met death or was tried by a more serious infirmity, although there was no vain suspicion that one or two already had the poison within their vitals.

[130] prodigiously Of this year the History of the college of Innsbruck speaks thus: The year 1634. When, in the fear of the plague raging in the neighborhood, Fr. John Mittner of Eichstätt, a Franconian, tirelessly spending himself on the consolation of those infected, both by visiting the sick and by administering justice to penitents, had withdrawn from the sacred tribunal to his room and been found dead there, suddenly extinguished by convulsions of the chest, as the physician testified, a rumor at once flew through the city that the plague was now raging among the Fathers in the college. Hence on all sides an aversion, horror and flight of outsiders from ours (for the plague coming upon the city increased the horror). We, reduced to the greatest straits, as suppliants called upon God in vows, venerating the relics of St. Pirmin publicly exposed with a daily Mass, two candles lit, with the added vow of raising a chapel and altar in his honor in the new church. This indeed was for the safety of all, since absolutely no one died of the plague: in the city only two hundred…

[131] having been repelled, In the following year, that is 1635, it is thus said: The health of one being touched (he speaks of the health of our Fathers) that of the rest stood unharmed. This we owe to our preserver St. Pirmin, repeller of pestilence, whose annual memory therefore we kept with festive pomp and ten hours of devoted common prayer Cod. Brux. 8931..

[132] with solemn pomp An excellent example of the piety of the people of Innsbruck toward St. Pirmin was furnished a little later by the solemn supplication by which the body of the saint (perhaps removed for some time while the new chapel was being built) was carried to the church of the college in the year 1642. The annual letters of the college at this year describe it thus Cod. Brux. 8071.: In that year the solemnity stood out at Innsbruck which the third day of November beheld: when about the third hour from the house of the very illustrious Baron de Sternbach the sacred body of St. Pirmin, formerly bishop of Meaux, which for now a hundred and seventy-five years had been in veneration among us, was conducted to our church. The supplication which we instituted for this end, if ever one was seen celebrated at Innsbruck, was this. The whole column was preceded by the Genius of the University: then six trumpeters with a drummer, mounted on horses, animated those following with their festive din. Next went the citizens, distinguished by bright standards into their guilds, whom, with Geniuses going before, besides the clients of the Angelic company, all the sodalities sacred to the Most Blessed Virgin followed. To these were joined the Rev. Servite Fathers, the Rev. Capuchin Fathers, the Rev. Franciscan Fathers, each furnished by us with burning candles. Our brother coadjutors, who pressed on their footsteps, were clothed in their cloaks, the masters in surplices, the Fathers were adorned with priestly vestments. Then musicians singing in the native tongue a rhythm which one of ours had composed in honor of St. Pirmin, besides a synopsis of his Life. Next to the musicians went the Genius of St. Pirmin, followed by the ministers of the altar and three religious Fathers from the monastery of Fiecht of the Order of St. Benedict, who went before their Most Reverend Abbot, furnished with crozier and miter. Finally the sacred body was carried under an elegant canopy by twelve priests. It was accompanied on both sides by four very illustrious torch-bearers, namely the four sons of the very illustrious Lord de Sternbach.

[133] and splendid adornment But the adornment of the sacred body, which

had been worked with skillful hand by a Damsel of the Most Illustrious house of Tannenberg and her sister, wife of the very illustrious Baron de Sternbach, above all things seized the eyes of those watching. The miter that gleamed placed on the holy head was wholly woven of most precious pearls, with gold shining forth abundantly here and there. Over the rest of the body was a robe (we call it an alb), with silver so skillfully drawn by the needle through its very fine linen that free access lay open to the eyes as far as the sacred bones themselves. Over this was drawn the tunicle. The chief priestly vestment also displayed silk spread out in most gleaming figures over a silver field. Indeed art, advancing even to the hands and feet themselves, had most skillfully spent itself on these studies too. For besides a most splendid crozier it had adorned the hands with gloves, the feet with shoes, both the latter and the former so learnedly embellished that a greater value almost came to them from art than from gold, though liberally mixed in. Finally the whole sacred body reclined on cushions for which red velvet of most lively color had furnished the most precious material, with much gold surrounding the edges of the cushions on all sides.

[134] it was translated We continue now in describing the solemnity. Over the sacred body, then, hung the whole nobility of Innsbruck. First went the Most Illustrious Privy Councilors; then the Councilors of the High Government and of the Chamber; there followed the most illustrious company of women and the civil magistrate. Finally the rest of the people of the city closed the whole sacred column, roused from all sides to the singular delight of the matter. When at last they had come to our church, the body of the saint was placed on the altar erected and standing in the middle: when solemn litanies were held by the Most Reverend Prelate of Fiecht. On Sunday one of ours recounted the praises of St. Pirmin in an eloquent panegyric: afterward the same Most Reverend Abbot officiated with solemn rite at the altar. After vespers litany prayers were sung again: to which was added, amid trumpets and drums, the hymn of St. Ambrose, which with the abundant consolation and delight of all present finally crowned the whole solemnity. The sacred body is now presented to the worship and eyes of the faithful by an altar long since consecrated in honor of the saint. It is enclosed in a sarcophagus furnished on every side with Venetian glass; which, although it is of no other material than wood, statuary art has nevertheless worked with huge zeal and dexterity.

[135] and enclosed in a precious chest, Soon, however, a reliquary was made of more precious material and an altar built, in which the relics of St. Pirmin might be enclosed and preserved. Of which again the annual letters of the college of Innsbruck Ibid. at the year 1650: The remains of St. Pirmin, enclosed in a tabernacle of ebony adorned with silver embellishments, have procured both veneration for the saint and ornament for the church.

At the year 1660: There now pertains to the veneration and praise of St. Pirmin what a man of most honorable name experienced, and attested by deeds no less than words. He was in a rather grave strait of his household affairs, and because he knew that there was in his house a small sum of money long since destined for pious causes, lest he should be compelled by want of other things to dissipate it, he betook himself to the altar of St. Pirmin, and kneeling there commended his fortune more earnestly to the saint, also duly and solemnly promising that, if the holy prelate should set a limit to his want, he would at once contribute for his marble altar, which at that time was in the wishes of all, a thousand florins which he was keeping in gold. And three days had not yet passed when an unexpected messenger brought the man a debt of more than a thousand florins. Thereupon he, bound by his vow, immediately brought a hundred gold pieces to one of ours, whom he begged to accept these, the giver's name being suppressed, for the happy auspice of the new altar, with others to follow thereafter in each Ember season, until he had completed his thousand.

[136] proceeding meanwhile Fr. John Baptist Bernstein, then lecturer in philosophy in the same college, who excerpted in the year 1739 what has been related above from the annual letters of the college of Innsbruck, drew besides from the same source certain things about the use of water blessed under the invocation of St. Pirmin, about which the little book more than once cited above relates this in ch. 15: Water blessed in the name of St. Pirmin was long ago already useful and health-giving for his clients. There was a man of the first rank, whom copious worms growing in his body wretchedly tormented. The physicians with the surgeons despaired of a remedy, when behold water blessed in the name of St. Pirmin and taken in drink by the afflicted man with great confidence proved to be for his health also within a few days, and the plague ceased. Letters are at hand as witnesses that by this blessed spring harmful insects of various kinds, which were feeding on all the fruits while still in the blade, were wholly driven out of gardens, fields and meadows and disappeared Cod. Brux. 8071.. These benefits Fr. Bernstein reviews a little more distinctly, citing the following from the aforesaid annual letters Cod. Brux. 8931.:

In the year 1642. The water of St. Pirmin, given to drink to men and likewise to cattle, brought health.

In the year 1643 there is found: The water of St. Ignatius, and also the water of St. Pirmin, gave to drink present health to those asking.

In the year 1646 the following are found: Beside the most august Queen of Heaven, on another altar our Holy Patriarch Ignatius, and again on another St. Pirmin, patron of the people of Tyrol, are venerated, who should not go unpraised without injury; for with Ignatian water and that of St. Pirmin given to drink to the sick, not a few of them have drunk their former health.

In the year 1647 there is found: St. Pirmin, patron of this church, conferred health on many by water consecrated in his honor.

In the year 1649 it is said: There follows St. Pirmin (before, the discourse was of the Blessed Virgin of Foy), who with his saving water washed away for very many the sicknesses of body and spirit.

Similar things are found in the year 1650. Likewise in the year 1657, where it is added: The water of St. Pirmin the bishop, sprinkled on gardens, proved wonderfully fruitful. And in the year 1660 there is found: St. Pirmin also came to aid several times by water blessed in his name, when, scattered through the fields and grasses, it choked the weevils (a kind of little worm hostile to crops in this country). Similar things are found in the year 1661, and

In the year 1666 it is found thus: Someone of the magnates experienced St. Pirmin's benefit: who at our persuasion drank water consecrated in the name of St. Pirmin, and expelled intestinal worms, which he had been unable to drive out by any medical art.

[137] by the aid of water blessed under the invocation of St. Pirmin. The formula of the blessing is of this kind Ibid.:

℣. Our help. ℞. Who made.

O Lord, hear. And my cry.

The Lord be with you. And with your spirit.

LET US PRAY.

May your blessing, almighty and merciful God, descend upon this creature of water, that it may be a remedy for all who use it devoutly, and grant that through the invocation of your most holy name, through your most precious blood, the merits and intercession of St. Pirmin and of all the saints, they may receive liberation from all evils of body and soul. Through Christ our Lord.

℣. He loved him, etc. ℞. The robe of glory, etc.

LET US PRAY.

Hear, we beseech you, O Lord, our prayers, which we bring on the solemnity of Blessed Pirmin, confessor and pontiff: and by the interceding merits of him who deserved to serve you worthily, absolve us from all sins. Through Christ.

HERE LET THE RELICS BE DIPPED.

Bless, O Lord, this water with heavenly blessing at the touch of the relics of St. Pirmin, and grant that the power of the Holy Spirit may stand by over it; that wherever it shall have been sprinkled, every infirmity may flee, and that it may be saving and effective for emptying out every adverse power of the enemy, so that neither to men nor to cattle nor to crops nor to trees may a pestilent spirit or corrupting air do harm, that the health sought through the invocation of St. Pirmin may be defended from all assaults. Through our Lord Jesus, etc.

[138] Some parts of the relics granted to various places, Finally the same Fr. Bernstein has taught us this about certain parts of the relics of St. Pirmin taken from the sacred body resting at Innsbruck and sent to various places Ibid.:

1. By the will of Our Very Reverend Father General Mutius Vitelleschi, notable relics of St. Pirmin, bishop and confessor (of what kind is not expressed), were sent to the Most Serene Duchess of Lorraine and Abbess of Remiremont in the year 1636.

2. A notable part of the relics of St. Pirmin was transmitted to Reichenau and another to the monastery of Pfäfers by the will of our superiors. — These things I have gathered from a letter of the Rev. Fr. James Michael, Rector of the College of Innsbruck, given to the Prelate of Muri: hence I do not know at what time they were sent, or of what kind. The Rector's letter was written on the 5th of April 1655.

3. To the monastery of Muri likewise were transmitted sacred relics (it is not expressed of what kind) of St. Pirmin, bishop, which the Most Reverend Abbot Bonaventure of the said monastery of Muri himself attests he received, in a letter given to the Rev. Fr. Rector of our College of Innsbruck on the 7th of May 1655.

4. By the will of Our Very Reverend Father Francis Retz some notable part of the bone from the left shoulder of St. Pirmin, bishop and confessor, was transmitted to the monastery of Niederaltaich on the 7th of October 1731.

And that I have copied all these things from the annual letters or History of the College of Innsbruck of the Society of Jesus I attest.

Fr. John Bapt. Bernstein, Society of Jesus, Professor of Philosophy.

[139] especially to the monasteries of Mondsee But also a little later, namely in the year 1741, another small piece of the body of St. Pirmin was given to the monastery of Mondsee in Bavaria, which itself also traced its origin to our saint Cf. above, nos. 76, 78.. Of this donation assurance is given by this instrument Chronicon Lunaelacense (Stadtamhof, 1748), p. 456..

AUTHENTICATION OF A SMALL PIECE OF ST. PIRMIN, BISHOP.

We Caspar Ignatius, by the grace of God and of the Apostolic See Bishop and Prince of the Holy Roman Empire of Brixen, etc., by the tenor of these presents give assurance and attest that by the present Father Vice-Rector of the College of the Society of Jesus two notable parts were given to us as a gift, taken from the bones of the Body of St. Pirmin, Bishop and Confessor, exposed to the public veneration of the faithful in the Church of the Most Holy Trinity of the aforesaid College; of which one, placed in a wooden box tied with hempen thread and sealed with our Episcopal seal impressed in Spanish wax, for the greater glory of God and the honor of St. Pirmin, at the prayers of Bernard, present Abbot of the Order of St. Benedict at Mansee, we have bestowed on the Monastery of the same holy Order there at Mansee. In faith of which these presents are given in our Episcopal Residence at Brixen on the 30th of Sept. 1741.

Caspar Ignat., Bishop of Brixen.

[140] and of St. Blaise in the Black Forest. But it was a near thing that after the suppression of the Society of Jesus whatever of the relics of St. Pirmin the city of Innsbruck had preserved should be taken from it and pass to the monastery of St. Blaise in the Black Forest, on the testimony of the illustrious abbot and writer of this monastery Martin Gerbert, who also shared in the matter. For in his History of the Black Forest Vol. I, p. 77., after recording the conveyance of the body of St. Pirmin to Innsbruck in the year 1575: From there, he says, a notable part of his remains was granted in the year 1776, by the imperial munificence of Maria Theresa Augusta, to be brought in for the adornment of the new church at St. Blaise in the Black Forest, which was being furnished after the burning of the former one in the year 1768. Of her own accord indeed Her Royal Majesty

had granted the whole body; but since there arose great grief at Innsbruck and in the entire province among those who took the loss of so great a treasure hard, I, being asked by the leading men of the estates, judged that I should yield to the pious wishes of the faithful, content with the notable portion that I have mentioned.

What that portion was the same writer indicated in the work to which he gave the title Monumenta veteris liturgiae Alemannicae, where Part I, p. 479, note he says: From that church (of the Society of Jesus at Innsbruck) we, having received as a gift through the singular munificence of Maria Theresa the left arm of St. Pirmin, brought it in solemn procession into the monastery of St. Blaise on the 16th day of June of this year 1777, using at the solemn Mass the prayers which we set down here as assigned to the feast of St. Pirmin in the Sacramentary of Solothurn Cf. above, num. 105.. — Trudpert Neugart, a monk of St. Blaise, set these things out more fully in a booklet which he wrote at the very time on that translation [Fayerliche Uebersetsung etlicher Gebeine des H. Bischoffs und Abts Pirminius aus der Tyrolischen Hauptund Residenzstadt Innsprück in das fürstl. Stift S. Blasii auf dem Schwarzwalde. St. Blasien, 1777, 58 pp. in-4°.]. — When, moreover, the princely abbey of St. Blaise was suppressed at the beginning of this century, Berthold Rottler, who had been its last abbot, withdrew to the monastery of St. Paul in Carinthia, and carried the arm of St. Pirmin there with him, where it is religiously preserved to this day.

[141] The present-day cult of St. Pirmin in the city of Innsbruck. But the chief part of the sacred body remained and still remains at Innsbruck. The devotion of the townspeople toward their holy patron has also persevered. His sacred remains are preserved in the old church of the Society of Jesus, assigned to the University from the year 1773, where the Fathers of the Society even now apply themselves to the sacred ministries. The feast of St. Pirmin is celebrated there on the third day of November, with the double rite, the lessons of the second and third nocturns being taken from the common of a Confessor Bishop. There is moreover celebrated every year in the same church, at the same time of year, a solemn novena at the expense of the Marian Congregation of gentlemen and citizens, during which Mass and the vesper praises of the Most Holy Sacrament are sung daily at the altar at which the sacred body is honored. And further, in the year 1842, at the recurrence of the second century after that solemn elevation of the body which we recorded above Num. 132., the sacred remains of Pirmin were laid in a new shrine skillfully made and elegantly adorned. Finally, some twenty years ago, the Theological Faculty of the University of Innsbruck, by proposing a prize, stirred up learned men to treat of the life and labors of St. Pirmin. The prize was awarded to a certain priest of the diocese of Trent, whose study, however, the judges did not consider so perfect in all respects that it should be published in print. All these things we were taught by the Rev. Fr. Nicholas Nilles, S. J., lecturer in Canon Law at the same University, in a letter dated the 14th of January in the year 1880. From another letter, moreover, sent to us very recently by the Rev. Mr. Leonard Lambert, parish priest of the town of Hornbach in the present-day Rhenish Palatinate, we have learned that two notable particles of the bones of St. Pirmin have been granted to him by the Fathers of the Society of Jesus at Innsbruck, to be placed in a church which he intends shortly to build under the title of the same saint.

These things concerning the cult of St. Pirmin being concluded, we now proceed to present the historical and liturgical documents that relate to him.

* thus

FIRST AND SECOND LIVES OF ST. PIRMIN.

Pirmin, abbot in Swabia. (S.)

BHL Number: 6855, 6856, 6857, 6858

We are publishing these Lives together, in such a way that facing the several chapters of the first Life there stand opposite the matching chapters of the second Life, so that it may appear more plainly how closely the later writer followed in the footsteps of the earlier, and what he repeatedly added of his own. We have thought it right, however, to set before both an index of the chapters, which is prefixed to the second Life alone, and that in only one codex, formerly Chesnius's and now Paris, Bibliothèque Nationale lat. 5308; in the others, by contrast, each chapter has its own number set before it, but no rubric to indicate the matter, except in Brower, who manifestly did not excerpt the distribution of the chapters and their titles from the codices, but devised them out of his own head.

Here begin the chapters in the life of St. Pirmin, bishop and confessor.

Preface to the work. A remark on the negligence of writers.

I. That Blessed Pirmin, first residing in the fortress of Meltis, obtained the episcopate.

II. That Sintlaz came to him from Alemannia, and marveled at the efficacy of his preaching.

III. How he asked him to bring the remedy of preaching to his people.

IV. That the blessed man refuses this unless an apostolic command should press him, and they resolve to go to Rome together.

V. How the blessed man arrived at Rome before Sintlaz, and applied himself to prayer.

VI. How his sanctity became clear to the pope through the standing of his staff.

VII. How he reported to the same pope the reason for his coming.

VIII. The arrival of Sintlaz, and how the pope rejoiced with both at their fervor.

IX. That he sent a letter to King Theoderic concerning the reception of St. Pirmin into the dioceses of the bishops of Francia or Germany.

X. How the man of God, while preaching in Alemannia, was approached by Sintlaz concerning a house of prayer.

XI. How, coming to an island seen nearby, he drove the whole crowd of venomous creatures from it.

XII. How by cultivating it he made it pleasant and fruitful, and founded a monastery.

XIII. A salutary address to the island.

XIV. Of the fact that he founded other monasteries also.

XV. Of the fact that Werinher asked him to come from Alemannia into Francia.

XVI. His deliberation with the blessed man about building a monastery there.

XVII. That the kindly man first made for himself a little hut in honor of the holy Mother of God, until he was led by a countryman to Gamundium.

XVIII. That he, clearing the place, built a church there.

XIX. Of the ampoules emptied of chrism and suddenly filled. The rejoicing of the people at the perpetual miracle.

XX. Of the fact that Werinher and his descendants gave very many estates to that place.

XXI. How he advanced the monastery of Wissembourg to spiritual grace.

XXII. The coming of St. Boniface the archbishop to Blessed Pirmin, and their mutual rejoicing.

XXIII. Of the fact that St. Boniface, on his journey to Frisia, asked a handmaid of God for a cast vessel.

XXIV. That, coming to Frisia, he converted many there to the faith of Christ.

XXV. Of the fact that others of the Frisians, impious men, killed the holy prelate and his companions, and soon slaughtered one another.

XXVI. Of the carrying back of the sacred body, and of the spontaneous sounding of the cast vessel.

XXVII. Its arrival first at Mainz, then at Fulda, and the miracle of the abundance of food granted.

XXVIII. Of the silence of the bell which Wido had taken from the monastery of Hornbach, and of its sound being given back through the merits of Blessed Pirmin after he had returned it.

XXIX. Of the fact that Blessed Pirmin, after the departure of St. Boniface, suspended himself from the active life, and gave himself to the contemplative alone.

XXX. His exhortation to the brothers in the hour of his departure.

XXXI. His passing to Christ, and the placing of the sacred body.

There now follows, in parallel course, the text of each Life.

LIFE I.

Edited from twelve codices, namely: A. Sankt Gallen 577 (A1), 10th c.; Einsiedeln 257 (A2), 10th c.; Engelberg I ¼ (A3), 12th c.; the apograph of St. Maximin of Trier (A4); Würzburg Theol. fol. 34 (A5); the Reichenau apograph of John Egon (A6). — B. Bamberg E. III. 9 (B1), 15th c.; Munich lat. 9506 (B2), 12th c.; Munich lat. 22244 (B3), late 12th c.; Vienna lat. 520 (B4), 11th – 12th c.; Zwettl 14 (B5), 13th c.; Würzburg Theol. fol. 53 (B6), 12th c. — Cf. above, Preliminary Commentary, num. 2 – 5.

Codices A4, A6 and B5 we collated ourselves; the others we took from the edition of the distinguished O. Holder-Egger.

The distribution of the chapters we have not drawn from the codices, in which none is found or one little suited to the division of the matter, but have arranged it ourselves.

Here begins omits B2 – 4 * the preface prologus A5, B2 – 4 6. to the life (de v.) in vitam B2 – 5 and deeds (et a.) omits A5, B2 – 6. of saint beati B5. Pirminius, bishop omits A5, B 5 6; et confessoris adds A6, B4.

St. Pirmin, whose deeds long lay hidden and unknown, Many indeed have tried by writing to recount the life vitas B5. and acts of the holy fathers who, all earthly things having been overcome with God's help, now by a celibate life omits B6; (c. v.) caelibem vitam A5, B5. ^a, carried up from earthly things to those above, have their enjoyment in the heavens. Their purpose indeed I desire to imitate, if the giver of all good things operum adds B4, afterwards deletes. should deign to give me understanding omits B2 3. and sense, at least after the manner of infants, who have not yet reached the full age for speaking, but who nevertheless with stammering tongue make known by what signs they can the things they mean, being acquainted with the use of the things they would wish to say, if their tongues would go along with sentirent A2 6. them through their tender age. I beseech almighty God with humble omits B5. prayers omits B2. that he who so often opened the mouth of the dumb muti B4 5. and made facit B6. the tongues que omits B4 – 6. of infants eloquent, may grant to me a sinner, for a matter ut rem A5. long passed over by many wise men (o. s.) s. o. A5. and almost given over to oblivion, the faculty of speaking and writing and the understanding both to leave for posterity something to recount of the magnificent prelate and worshiper of God, St. Pirmin, and to make known to those now living what they still do not know, so that et B5. the things which long lay hidden and unknown may be known by many, as far as quo A5. the broad (l. t.) t. l. B1 – 6. world extends, since by God's command neither ought a burning lamp to be set under a bushel nor a city standing out on the tops of mountains to be hidden in the darkness of the valleys (e. v.) v. e. B2.. For the works of him are not concealed under roofs through whose contest agonia A5. twelve monasteries were established Explicit praefatio (prologus B6) adds B5 6. ^b.

Here begin a few things from the many acts (Inc.-act.) Incipit vita A5 6, B1 – 6. of saint beati B5. Pirminius, bishop omits A6, B2 5; et confessoris Christi adds A5; (s. P. e.) eiusdem B3; omits B4..

[1] a bishop in the fortress of Melci, The task omits B4 5. of narrating narrare corrected B4. the deeds and acts atque acta A4, actusque B5. of the most holy and venerable man Pirmin delights me; who in the present life, in the days of Theoteric Theoderici A3 – 5, Theodorici A6, B4 5., king of the Franks, held at ^c the fortress of Melci Meltis A4, Meldis A5, Mettis B1 – 3 6. the episcopate of pastoral care ^d without reproach (s. c.) omits A5., God from above

disposing all his works and directing the sacred office and the mystical ministry according to his wishes, since to those who love God all things work together for good, to those who according to his purpose are called to be saints.

Nor did the report of him at all lie hidden, for it became known far and wide innuitur A5. not only among the courtiers, but also among the needy and strangers et peregrinos B1 6., the Lord saying Luceat lux vestra coram hominibus adds A5.: That they may know videant A5. your good works and glorify your Father who is in heaven.

[2] by Sinlaz, a noble man Now it happened that a certain noble man, Alemannian Alam. A3, Alemannius B1 4 5. ^e by race, going out exiret A4, B1 4 5, cum exiret B6. at that time from the place where he had his native natalem B2 3. soil, named Sinlaz Sintlas A6, and so throughout. ^f, who omits A5., making through many holy places and sacred monasteries humble prayers worthy of God, as is to be believed, came as far as the place in which (in quo) ubi A5. he found St. Pirmin (i. P.) P. i. B1 – 6., whose arrival there they say (i. d.) perhibent i. B1 4 – 6. happened on a Sunday night; and he was honorably received by the aforesaid saint. Then omits A5. therefore omits B1., all (T. i. c.) C. t. B1, C. t. i. B6. necessary things having been duly performed per adds B5., they spent the holy night in divine conversations; for it was necessary that those whom heavenly charity had by divine will joined together from remote distances of place should have resolved decrevissent A5, and omits the rest of this chapter to discuss heavenly things, and because the ethereal aethereus B1 3 – 6. judge, from whom no secrets are hidden, who sees in one stroke of the mind the things that are, that were and that will come, compelled those whom his knowledge had gathered to search into things heavenly and earthly as sicut B1 – 6. he willed, he himself saying: The Spirit breathes where he will, and: Where two or three shall be gathered together in my name, et cetera (et c.) ibi sum in medio eorum B1 – 6..

[3] being asked to cultivate Alemannia with apostolic labor, On the Lord's day, however, as the hour drew near in which the sacred office had to be fulfilled, the blessed prelate, coming to that place where he was accustomed omits B1 – 6. to deliver exhiberet, the same except B2 (exhibent). the word of holy preaching to the people, in both scilicet adds A4. tongues, namely omits A4 5; (scilicet usque ad secretum, praedictus) omits B1 6. Roman Romanorum A5. and that of the Franks que omits B3., brought forth admonitions greatly befitting the divine offices, because he knew both languages excellently. All who were present audierant A4. marveled at this, not recalling that the first teachers of holy Church, entering into one house, had knowledge of one propriae unusquisque A5. language only, but nevertheless, going out from there, were as if quia B5. changed into other men, knowing how to speak clearly the kinds of all omnia A5. languages and bringing forth the divine admonitions to all the nations under heaven in their own cuiusque adds A5. tongue. The divine office having thus been duly performed, they joyfully celebrated the banquet of a meal in the Lord. Rising too after the refection, a hymn having been said in the customary way, they held a private conference, namely the aforesaid omits A4 5; (scilicet usque ad secretum, praedictus) omits B1 6. noble man and his men suited to such a counsel, lamenting in turn that they were deprived carere A5. of such a patron, who in such a way might at fitting seasons announce the seeds of the divine word to the Christian people settled in their country. They began therefore to entreat St. Pirmin with humble prayers (d. c. s. p.) s. p. d. c. A5, s. p. c. (d. omits) B2 3. that, if it could be done, he would deign to stay among them for some time, lest the people, bereft in part of pastors (p. p.) pastoribus A5., should again be enslaved to the Gentile rite, a people which they asserted through the unskillfulness of its teachers to be dull in the faith of Christ and turned in many things esse adds A5. to the ancient error ^g. They say that he gave them (e. i.) beatum Pirminium B1 4 – 6. this answer: that it was not lawful for anyone to usurp to himself the diocese of another bishop for the sake of teaching (c. d.) d. c. B2. without the consent of its prelate or the command of the supreme pontiff of the apostolic see; and that if the aforesaid burden were laid on him by that pontiff's order (ei pr. i. e. p.) p. ei i. e. pr. A5., he would not refuse the labor for the love of God (n. r. l. p. D. a.) p. D. a. n. recusaret l. A5..

[4] [he makes for Rome with him; where, his sanctity having been made manifest to the supreme pontiff by a prodigy,] These things having thus been said, St. Pirmin and his aforesaid friend (i. a.) Sinlaz A5. fixed a suitable time for visiting visenda B4 5. the thresholds of the holy omits A5. apostles; which each, about to set out exiens A5. from his own place, diligently carried out peregerunt A5, and omits what follows as far as erat. iter.. When therefore the time came in which the agreed journey was to be accomplished peregerunt A5, and omits what follows as far as erat. iter., they assert autem adds A5. that St. Pirmin arrived at Rome before his friend, and stayed there some days before the other came. He had lodging [(Mansionem-Cumque) Cumque interea quadam die altaria in domo sancti Petri circuiret et A5.] with a certain faithful man; and taking his counsel, he went round the holy altars in the house of St. Peter praying omits B5.. And when [(Mansionem-Cumque) Cumque interea quadam die altaria in domo sancti Petri circuiret et A5.] he came to the holy resting-place (r. s.) s. r. A5., he was seen by the apostolic man. And certain persons present, being asked who he was or whence he had come, said quidam adds, corrected, A5. that he was a bishop and came from the western part. To them Et ille A5. he said: Of such men we ought to beware ^h. But St. Pirmin (P. a.) Ergo P. A5. humbly cast himself down prostravit B 1, omits B6. before the tomb of the holy apostle Petri B1 – 6; prostravit adds B6., and his staff, however (b. v.) et b. A5., leaning on no material thing acclivem A5 6, B5., he set upright (e. s.) s. e. B1 – 6. on the clear pavement; and meanwhile the services of the air (i. a.) a. i. B1 – 6. held it motionless, until they let it down into the hands manus A6, corrected B4, B5. of the bishop rising from prayer ⁱ. For the Lord willed autem B1 6. that the elements in their service should show forth the sanctity of so great a man, which human hearts had not recognized (n. c. p.) infidelitas non agnovit, tamen A5.. The Roman bishop, struck by such a miracle, very quickly cast himself (se m.) m. se A6, B3. at the feet of the holy prelate, begging pardon for the words which he had uttered ignorantly against him eum A5., because (quia-ostensus est) omits A5. before the sign was done (s. f.) f. s. B6. he was not esteemed ab illo adds A4. such as he was afterward shown to be by God's will (quia-ostensus est) omits A5.. Beyond [(Quo-resedit) Hoc procul dubio ille valde expavescens, humiliter suscepit eum, et in alterutrum se osculo amantes sancto resederunt A5.] doubt he being humbly received, they bowed into one another's alterutros B5. embraces and greeted each alterutro B5. other with love with a holy kiss. So each sat down [(Quo-resedit) Hoc procul dubio ille valde expavescens, humiliter suscepit eum, et in alterutrum se osculo amantes sancto resederunt A5.]. Then after the mutual sweetness of conversation, Blessed Pirmin [A5 condensed the rest of this chapter thus: narravit omnia quae eum Sinlaz rogavit et pro qua causa Romam veniret. Interea praedictus Sinlaz veniebat, quem uterque, papa videlicet et sanctus Pirminius, diu desiderabat.] showed the letter which Sinlaz was bearing to him, for the purpose of coming to the aforesaid pope ^k. On seeing it he recognized all the things that had earlier been said to him of him eo A2. in praise. Then St. Pirmin said to the supreme pontiff: I wonder greatly for what reason my aforesaid friend (m. a.) a. m. B5. comes so late. He answered him that because of the length of the journey he eum A4, omits B5. could be delayed so long. Not long afterward came he whose sight each desired, namely the pope and St. Pirmin.

[5] [honorably sent back by the same, then with the favor of King Theoderic, he reforms the state of religion in Alemannia;] And counsel [Inito ergo B6; A5 expressed the whole chapter thus: Papa vero, eorum desiderium non multum differens, inito consilio, praefato sancto de apostolica auctoritate ubicumque vellet praedicandi licentiam dedit; insuper etiam epistulam haec continentem cum eodem sancto per praedictum Sinlaz misit ad Theotericum regem Francorum. Qui eum gloriose suscepit et cuncta quae ab apostolico fuerunt concessa desideranti animo laudavit. Coadunata quoque antistitum ceterorumque clericorum caterva non pauca, in illorum praesentia iussit recitare summi pontificis epistulam, et cum consensu eorum apostolicam licentiam beato Pirminio sua concessione firmavit.] having been taken, the aforesaid servant of God was sent from the city of Rome by the metropolitan, through the illustrious man named Sinlaz [Inito ergo B6; A5 expressed the whole chapter thus: Papa vero, eorum desiderium non multum differens, inito consilio, praefato sancto de apostolica auctoritate ubicumque vellet praedicandi licentiam dedit; insuper etiam epistulam haec continentem cum eodem sancto per praedictum Sinlaz misit ad Theotericum regem Francorum. Qui eum gloriose suscepit et cuncta quae ab apostolico fuerunt concessa desideranti animo laudavit. Coadunata quoque antistitum ceterorumque clericorum caterva non pauca, in illorum praesentia iussit recitare summi pontificis epistulam, et cum consensu eorum apostolicam licentiam beato Pirminio sua concessione firmavit.], to Theoteric Teodericum A3, Theodericum B1 – 4 6, Theodoricum A6, B5., king of the Franks ^l. He received him gloriously, and with willing and ardent mind fulfilled all the things that had been fuerant B2 3. commanded ^m him by the pope through the aforesaid messenger; and a crowd of bishops having been gathered, he ordered them honorably to receive suscipi B6. the envoy of the supreme pontiff, namely videlicet B6; et adds B4. St. Pirmin, for the pastoral charges and all the things that should be commanded by him

obediently and willingly (a. l.) omits B5. to fulfill impleri B6..

A not small company of bishops and other clerics having also been gathered together, Sinlaz the envoy of the pope, standing in their presence, reported their varied and manifold unskillfulness as heard audita B4 5. from the pope, and that because of their folly the common people had ignorantly offended in many things. But St. Pirmin, a man omits B4 (where after valde a word is erased), B5. greatly to be venerated, together with the rest of his faithful fellow bishops devoutly fulfilled all the things that had been commanded him by the bishop of the apostolic see.

[6] [and there first in the island of Reichenau, the serpents being marvelously expelled,] And all things Cunctis ergo B6. having been duly performed (C. r. p.) Inde laetus pergens cum praedicto suo amico A5., he came to the place called Sinlazesowa Sinlazesouwa A4, Sinlazesawa A5. ⁿ, and resting there for some time, raising the son of the aforesaid man from the sacred omits B4 5, sacri B6. font (s. f.) f. s. B1 – 3; (praedicti-fonte) filium eius de s. f. l. A5. of baptism, he made him in his rebirth (in r.) omits A5. his adoptive son (f. f. a.) fil. a. fec. A5.. After [(Post-tantum talemque) Cumque ibi non modicum tempus moraretur, praefatus Sinlaz, Deo agens gratias, qui sibi talem tantumque A5.] these things, moreover, through divine and brotherly love he stayed there no small time, as a certain wise man says: He who lacks these twin wings has nothing with which to fly to the kingdoms of the heavens polorum B2.. The aforesaid illustrious man, made est adds B1 6, A6. exceedingly glad, giving thanks to God egit B4 5; (D. g. a.) g. a. D. B6., who had shown him so great and such [(Post-tantum talemque) Cumque ibi non modicum tempus moraretur, praefatus Sinlaz, Deo agens gratias, qui sibi talem tantumque A5.] a patron, and at the same time pariterque A5. humbly entreating God deprecabatur dicens A5; aiebat adds B4 5. with these words: Lord inquit adds B2 3., who have willed me to be made worthy (d. f.) indignum A5, B2 – 5. to know the shining sanctity of this man, grant that through his holy praeclara B4. merits I may deserve to be of benefit (m. in a. i.) in a. i. m. A5. to him in some service (e. s.) s. e. B6.. And he showed Deinde ostendit A5, Haec dicens ostendit (illi omits) B6. him his estates praesidia A3., no few of them, for round about there omits B4 5 he was erant B6. a rich lord of broad turf (e. c.) c. e. A5., and he asked his most beloved dilectum A3; (a. s. d.) eum A5. friend to deign to show him (d. i. o.) demonstrare i. d. B6. in what part it seemed good to him congruum adds A5. that after his omits B2 4 5. departure he might be able to have a place of prayer locum occultum A5; Ille vero adds B6. for carrying out (ad D. s. p.) D. s. ad celebrandum A5. the service of God in love amore A5. of him.

Hearing the desire of his most loving friend (D. a. a.) Eius des. A5. and, as a prudent man (ut p.) omits A5., understanding the will of God: There is (Est-prope) dixit: Prope e. h. ins. q. int. B6., he said, this island which I behold nearby (Est-prope) dixit: Prope e. h. ins. q. int. B6., to which (in quam-venire) apta divino servitio A5. I can quickly come by sailing with God's help (in quam-venire) apta divino servitio A5.. Have me (me fac) fac me B2 6. brought promptly by boat into it for (ad-peragendum) Deo serviturum A5. accomplishing the divine work which you desire (ad-peragendum) Deo serviturum A5.. He too Illo A3. (I. q.) Quod i. B6. demurring said: This island (i. h.) h. i. B6. which you see (q. c.) omits A5. swarms scaterit A5. full of vermin, and for that reason no man has ever dared to enter it. He answering said: The earth is the Lord's and the fullness thereof. To the first masters Ecclesiae adds A5. God gave power to tread on scorpions and all things envenomed by diabolical art (d. a.) omits A5..

[7] he establishes a beautiful monastery; As Pirmin, the worshiper of the Lord, entered [(In-Pirminio) Igitur ut in pr. ins. Dei cultor Pirminius intravit A5, Intr. autem D. c. Pirm. in pr. ins. B6.] the aforesaid island [(In-Pirminio) Igitur ut in pr. ins. Dei cultor Pirminius intravit A5, Intr. autem D. c. Pirm. in pr. ins. B6.], it came about by the will of God that all that horrid creation (h. c.) c. h. A4 5. of various and unheard-of vermin, crawling and creeping from the other side, made for peterent A5. the deep, and for three days and nights the whole surface of the lake was covered with a marvelous quantity of dreadful serpents ^o. Then Pirmin, the athlete of Christ, ordered praeciperet A3. the thorns and thistles, the bushes and useless thickets and all que omits B4 5. the shoots idle occisos B5. for human use to be cut down incidi A5. with hoes and other atque aliis B4. iron tools, and with his own hands, others helping, by grubbing up in three days he completed a beautiful plain, on which afterward he built a pleasant house to the living and true God (D. et v.) et v. D. A5. and left a delightful fellowship of his disciples (s. a.) suis alumnis A5.. That iste B1 6. place, from the day on which Pirmin the prelate of Christ entered it, became healthful in air, delightful in its stream, fertile in soil, wooded with trees and most rich in vines; and therefore it delights those (d. in eo) in eo delectantur A4 5. to live in it who quia B5. ought to serve God there according to the Rule. For who is endowed with such wisdom that he could count up enumerari A4 5. how great or what wonderful and wondrous things the marvelous God has accomplished in his saints in that place? For he who (q. q.) Qui enim A5. made such monsters of diabolical fabrication suddenly vanish from that same place loca B2., afterward from omits B2. there through the many omits A5. courses of the years ceases not to call many thousands of holy souls (a. s.) s. a. A5; (p. i. m. m. a. s.) omits A4. into the most pleasant gardens, namely of the heavenly Jerusalem, until the last omits B6. day, so that in A2. the number of their names non A5. can be compared to nothing else but the stars of heaven or the thirsty sands that lie on the shore of the sea. For this place (l. e.) e. l. A5, B2 3 5 6., of which we have touched on something, narrating it with unskilled assertions, is the first of those in which the holy man Pirmin began after his own episcopate most devoutly to show (d. m.) demonstrare dev. B5. his contest to God and men [p].

[8] and others Afterward, moreover, with the fear of God and good zeal he ordered ten monasteries, then ten in Francia, Bavaria and Alemannia; for (quia-iustitiae) omits A5. the beginning of wisdom is the fear of the Lord omits B5., and a man is known by his pursuits, Paul saying: I have fought the good fight, I have finished the course, I have kept the faith (f. s.) omits B4 5., and therefore there is laid up for me the crown of justice (quia-iustitiae) omits A5.. Of these monasteries, however (t. c.) omits A5., some of the names are sunt adds A5, B2 3 6. known to us, some are not (n. s.) vero incognita A5.; yet we know clearly that they were esse A5; esse adds B2 3. built constituta B1 – 6. in three realms, namely omits A5. Francia, Bavaria Baioaria B2 3. and Alemannia Alam. A5.. For how he lived in midlife in omits B5. them (in i.) omits A5. and omits B5. what labors he then omits A5. bore is known to few men, through the fault desidiam A5. of those who ought to have made that known to us from (de p. l.) omits A5. the aforesaid places. There are nevertheless (S. t.) Sed t. sunt A5. some qui adds B5., as we are to know (s. e.) e. s. B2., from certain of the aforesaid places (p. l.) l. p. A4, l. praedictis A5., who know much of his labors, who, however omits A5., are situated far from us, and we cannot come to them, and they indeed neglect to make known to us the things qui B5. that they know thereof. Others Alii B2., again (A. v.) Sunt v. a. qui A5., knowing sciunt A4 5. not even the beginnings primordio B4 5. of the places in which they live, are altogether ignorant of those from whom after God they took sumpserint A5, B2 3. their beginning; for where earthly care abounds, divine charity must needs omits A1 3; (r. n. e.) n. e. ut refrigescat A5. grow cold refrigescat A5 6, B4 5.. Now the names of the aforesaid monasteries which we know are these Augia maior adds A6.: Altaha Althaha B1, Altha B2, Altaham B5., Scutura, Genginbach Genginbahe A5, Gengenpach B1, Gengenbach B6., Suarzaha omits B1 4 6, Swarzaa B3, Swarzaha B5, A6., Muorbach omits B1 6, Muurbach B5, Murbach A6., Moresmunister [Morismunister A5, Moresminster A6, Moresmunster B1, Moresmunistur B4 5, Meresmuinster B6, Moresmunisunt A4.], Niwenwilare [Niuwenwilare A5, Niuwilare B4 (with the letters uen expunged before w), B5, Niuwenwilere B6, Nauwenwilers A4, Neuenwiler A6; Fabarias adds A2 (but afterward erased), Favaris adds A5 in the margin, Fabaria adds A6.]. Of the others Ceterorum A5, Alia B6., however, we certainly omits A4, certa B6. do not know the names. In these, nevertheless, the aforesaid praedictis B4 5. man did not diminish the contest he had begun, as is to be believed omits B4, sit B5., according to the quality of each place.

[9] and finally that of Hornbach, Nor Neque B2 3. is this to be passed over in silence omits B4; (s. e.) e. s. B6., but rather to be greatly published, that a certain noble man, named Wernhar Werinh. A3, B1 – 6, Warinh. A5., sprung from the high lineage of the Franks [q], having heard the report of the holy man, how assiduous he was esset adds A5. for divine love in setting up holy places, how devoted in the building of houses of God, how

skillful in gathering companies for the service of God, and how que omits A3. expert in providing for those wishing to observe the Rule of St. Benedict in all things, sent after him and ordered him honorably to be summoned arcersire A1, arcessire A5. to him eum B5..

He Iste B4 5. too did not refuse to come. Then the patron mentioned above (s. d. p.) omits A5., lovingly receiving the venerable man Pirmin with all affection and gladness, ordered all his needs and every service to be attended to according to his own wish. After some days, however, he disclosed (i. i.) ind. illi B1 – 3. to him the reason for which he had invited him. He began to show him many quoque adds B6. of his own places lying round about, for he was very powerful, and et B6. he promised that, wherever he should choose, there he would give him (ei d. l.) d. ei l. B5. a place of his own for the perpetual performance of the service of God. But Pirmin omits A5., the servant of Christ, seeing now that the time was close at hand for him omits A5. when, the burden of human labor cast off, he should receive the rewards of his contests in the heavens, began to search round about there for a place suitable sibi adds A4 5. for remaining forever. A pleasant place being found ergo B5, autem B6; (I.v.) Inventoque B2 3., he made there for himself omits A5. a shelter for avoiding declinandas B4 5. the summer breezes. It came about autem adds B6. on one of the days that a certain countryman was feeding his pigs near there (p. i.) i. p. A5, B4.; and hearing cum audiret A5. from people saying so for what (q. ob) ob q. A5. reason the holy man was staying maneret A5 (al. m. for an erased word), B5. there in the desert places, he came to him and humbled himself on bended knees before him, saying dixit A5.: There is a place near here higher up, beloved lord, which because of the confluence of two waters omits A4; (a. d.) d. a. B6. [r] they call Gamundium Gamundum B1 – 6. [s], in which, if it is the will of God and yours (est et tua) et tua est B3; (v. e. et t.) et tua deinde sancta v. A5., you can have habitare A2 6. a fine encampment. The holy man therefore, rising at once, followed the swineherd to the place predestined for him by God (a. D.) omits B5.; and there he found the beloved armata B5. huts of the hunters of the aforesaid Wernhar Warinh. A5, B5, Werenh. B1, Werinh. B3 4 6, Werinherii B2. [t]; and passing through them (et i.) i. quoque B6., chanting the hymns of David and singing the verse et illum versum A5. canendo A1, B1.: This is my rest for ever and ever, here will I dwell, for I have chosen it, he came to the hut in which the dogs of the aforesaid lord were accustomed to lie. And turning que omits B4 5, conversus itaque A5. to his verse-maker [u], he said ait B3. with a smile: Do you do what you wish; know that here, God willing, I shall bring to a close the goal of human (h. m.) m. h. A5. life (m. d. a.) a. d. m. B6., until the Master's trumpet sounds clangat B2 – 4, plangat B5. from on high, and all the dead shall rise resurgant B2 – 5 and we shall run to meet Christ the Lord.

Then, all filth having been removed abacta A5. from the above-mentioned little dwelling, he ordered et adds A5. [v] a beautiful tabernacle to be prepared (t. p.) p. t. A5. there, of smooth and polished rods with a coat of cement laid over them, and an altar having been made within in honor honore A4 5, B2 3. of Mary the Mother of God, by sanctifying it he blessed the dwelling built to almighty God.

[10] soon famous by the prodigy of the holy oil divinely multiplied Now after Post B4 5. these things (a. h.) h. a. B5. were done alia adds B2 3., and very many other dwellings aedificia A5. were built aedificabantur B2 – 5. there (a. i.) i. construerentur A5. for his own needs and those of others (et a.) aliorumque A5. living with him, and his dwelling there illuc A2 6. was esset B1. in omits A3. a short time beautiful, the people too who lived round about, hearing these things, and also et A5. those from other provinces venientes adds A5., began to seek him in great numbers abunde A5, unanimiter B6; (c. s.) s. coepit B4, s. c. B5.. For it came about quadam die adds A5. that a multitude of people flowed together to him from all sides, asking for the imposition of the hand manuum eius A5; (r. m.) m. r. B5. of sacred confirmation. The blessed Igitur cum b. A5. and holy omits B1 2 6; (v. s.) omits A5. man Pirmin, seeing [(cernens-incultum) max. mult. ad se cerneret venire et locus ille esset artus atque incultus ad capessendam tantam turbam A5.] the very great multitude coming to him, and the place narrow atrum B4 5. and uncultivated [(cernens-incultum) max. mult. ad se cerneret venire et locus ille esset artus atque incultus ad capessendam tantam turbam A5.], for the waters hemmed it in on either side, and maxime adds A5. on account of the female sex, whose cui A5. entry he forbade in other (in a.) omits A5. places made by him, lest a custom of women frequently coming there should arise from it, returned for (ad-habitacula) ad pr. hab. rem. ad ag. m. s. A5. performing the holy ministry (s. a.) a. s. B6. to his former propria B1 6. dwellings omits B2 3. [w]. On the trees therefore that have grown up there omits B1 – 6. the marks impressed, which were made in those days, are visible to the present hodiernam A5. day. To (In-sexus) omits A5. the aforesaid place, then autem A1, B1; (l. i.) i. l. B5 6., as I have said diximus B3., there came together omits B5. a most abundant crowd of both sexes (In-sexus) omits A5.. And when he had finished the words of sacred preaching, he went on at length (p. a.) a. p. A5. with the ministry misterium B4. of the holy imposition of the hand (f. s.) finiret, sacrae A5.. So great was the multitude of people there, that the ampoules suis adds B3. being emptied haustis A2., the holy oil ran out. Seeing this the venerable Pirmin said to his minister: Run very quickly to the monastery, to bring us more of the holy oil. He, wishing to fulfill his commands, taking hold of sumens B1, apprehendit B5 6. the ampoules (a. a.) amp. apprehendit B5. and looking into them et adds B6., saw them filled again impletas A2. with holy oil. The mercy therefore enim A5. of the divine omnipotence showed by the increase of the visible chrism that the life-giving anointing of the Holy omits B4 5. Spirit flowed emanabat A5. invisibly through the hands of so great a priest. Then the bearer of the ampoules, filled with joy, ran back recucurrit A3 4. to the bishop, and falling down at his feet, said: There is no need, most beloved dilecte A4; (s. d.) domine pater A5. lord, to go back to the monastery, for all the flasks have been found full of holy oil. Seeing this the holy omits A5; Pirminius adds B1 – 6. worshiper of God eximius adds A5. said: Thanks omits A3. I give to you, almighty God, who once in the desert by your power satisfied an innumerable throng with unlooked-for waters, and now omits A5. in like manner have gladdened a people awaiting the gifts of your mercies (e. d. m. t.) d. m. t. e. A5., that all may know that you are the God of all who call upon your name in truth. Then too he carried on perduxit B5. the work begun until omits B1 3 – 6. evening vesperam B1 6.. This being completed, each one of them omits A5., glad and rejoicing, returned to his own home (r. ad p.) ad p. r. B1 – 6..

[11] and enriched thereafter with many gifts. These things having thus omits A5 6, B1. so omits A2 3 (?), B2 3 4 6. been done, the aforesaid hero Wernhar Warinh. A5, Werinh. B1 2 4 6, Wernhardus B5. willingly carried out all that he had promised him, and afterward furnished many benefits not promised him, and very many of his descendants (p. e.) e. p. B2. after him, and many others well-disposed to the service of God, enriched the church of God from their own places on both ambobus A4 5. sides of the forest that is called Wasego Wosago A5.; the names of which places need not be told one by one. For autem B6. he gave him a march Marchiam B5. [x] of the forest in (i. in) ei in illo A5. the place which quae B4 6. is now called Pirminiseusna Pirminiiseusna A5. [y], for the reason that qui B6; (i. q.) eo quod A5. at that time there were there the chosen omits B4 5. little lodgings (e. m.) electa mansiuncula A5. of St. Pirmin's swineherds. For the Vosges Vosegus A5. there holds in that donation an ample space. For that reason the provosts and other ministers of the aforesaid huius A5. holy man, entering the said wilderness, began inchoare A5. the beginnings of villages (v. i.) i. v. A5. in suitable places, sending there slaves (servos-stirpando) et A5. and free men, and by grubbing up with various iron tools (servos-stirpando) et A5. [z], with divine help (a. d.) Dei a. A5, B5. they accomplished many fine new clearings.

But Sed-praedicti iusti) atque ad necessaria ibi Deo servientium A5. because the aforesaid forest was still fertile for human needs, for that reason the aforesaid stewards made in suitable places, for the service of the aforesaid just man Sedpraedicti iusti ad necessaria ibi Deo servientium A5., herds of heifers armentorum B5. and useful folds of the other ceterorumque B1 – 6. animals. Through which dilecta adds A5. the aforesaid saint omits A2 6., not abandoning his accustomed work (o. s. a.) a. o. visitandi alia sancta loca A5., often made his holy journey to omits B5. the pleasant place (ad l.) omits B4. that is called Wizanburg Wizanburch A3, B1, Wizenburg A5, Wizanpurg B2 3, Wizenburc B6, Wissenburg A6. [aa]; and there the rule of St. Benedict being discussed bene adds A5. by him and by others joined to him in God, through

his own path he returned [(remeavit-Pirminii) quae adh. voc. c. s. P. rem. ad pr. A5; and adds Illic enim dicunt quondam illum habere basilicam in modum crucis factam.] to his own home, which is still called vocatur B1 – 6. the Path of St. Pirmin [(remeavit-Pirminii) quae adh. voc. c. s. P. rem. ad pr. A5; and adds Illic enim dicunt quondam illum habere basilicam in modum crucis factam.] [bb].

[12] St. Pirmin is visited there by St. Boniface; For I judge that it should not autem B6. be passed over in silence, but rather believe it better told to the faithful, that the illustrious man St. Boniface, who was the glorious archbishop of the metropolitan omits B5. city of Mainz Maguntiae A3 – 5, and so also below., who (qui-praefatus) omits A5., as it is just to say, is nourished by his own name (p. n.) n. p. B6., since from the boyhood of his earliest age he did not omit to fulfill in works what he was called vocatur B5. by name; the aforesaid saint then (qui-praefatus) omits A5., prompted admonitus B6; (i. m.) m. i. A5. by divine inspiration cultu B3. through (per a. d. a. f.) ut credimus A5. divine and brotherly love (per a. d. a. f.) ut credimus A5., diligently came venit A5. to visit St. Pirmin (s. ad v.) ad v. s. A5 6. as far as the place Gamundium Gamundum B1 – 6.. And having found him there whom he had sought with so much labor, each, as is to be believed, rejoiced greatly in the sight of the other, for those whom God has gathered by his will, he must needs fill with heavenly gladness [dd]. Happy indeed was erat adds A5. he who saw (v. v.) vid. vir. B2 3. the embraces of such men and beheld with human eyes their eorum A5. holy kisses and deserved to be present at their peaceful conversation. But I, unworthy, trust in the Lord Deum B2 – 6, Deo B1. that such men were found from here istic A3 (?), A4 5, B2 3, isti corrected B4. among them, whom heavenly grace made fit to be able to take part in their holy counsel. And when those saints were staying demorarentur A5, B1. together in divine conversations and holy prayers, as the time allowed them, many counsels omits B5. concerning the stability of holy Church and of the Christian people (p. c.) omits A5. having been duly transacted, they separated bodily on earth, whose merits are never parted segregantur A5. in the heavens. For St. Beatus A5. Pirmin kept to his own place; while St. Boniface returned to Mainz, and from there (et i.) deinde A5. with his men, whom he had chosen for such a journey, made his way along the bed of the Rhine Rheni A5, B1 – 6. to the valleys of the aforesaid river, wishing to visit the region of the Frisians, for he knew that the people living there (s. g. i.) i. s. g. B2. were greatly erring in Gentile rite (r. g.) g. r. A5. and barbarous usage. For that reason he desired to come (v. c.) c. v. B2. there, in case (si ibi) sibi B4. he might find some there (i. a.) a. i. A5. whom God by his predestination was calling to eternal life (vitam-instructi) aet. vit. voc. et illo monente A5., that being instructed by his admonitions (vitam-instructi) aet. vit. voc. et illo monente A5., they might leave their ancient error, following the living and true God [Here A6 concludes its text with these words: Cumque illuc pervenisset, multos gentilium sua sancta praedicatione ad fidem convertit et tandem cum suis sequacibus martyrio coronatur, sicut in legenda ipsius plenius habetur, et idcirco superfluum videtur hic de miraculis eius aliqua ingerenda fore, videlicet quia et mihi narranti finem facit exemplar de virtutibus sacratissimi Pirminii episcopi et confessoris, quod vetustate collapsum videtur atque scriptorum inertia renovando omissum.].

[13] whose It happened then, when he had made the journey begun inceptum B1, conceptum B6., that on a certain day, turning aside thus A1 – 3, B4 – 6, declinaret corrected A3, declinans B1 – 3; esset adds A5., he came veniret corrected B4, B5. to a lodging, [while the body is being carried to Fulda, a certain bell gives forth a sound of its own accord] where a certain matron in the habit of a nun was leading a religious life; she quidem adds A5. on her own omits B5. estate rendered voluntary service to the holy bishop Boniface (f. s. e.) s. e. f. A5.. She also had a chapel, in which she was accustomed (s. s.) sol. suas B6. to make her prayers to God, in which there hung one cast vessel, which in our tongue we call a skella scellam A2 (?), A5, B6, schellam A4, B1., having a pleasant sound. The holy man asked that this be given him on his return revertendi B2; (s. r.) reverenti s. B6. by the aforesaid nun; and she answered the saint omits A5. that she would do this with a willing mind (q. i. l. a.) Hoc l. a. i. A5.. And he, unwearied omits A5., with unmoved mind pursued the journey begun, according to the word of the psalmist (v. p.) p. v. A5. saying: Wait on the Lord, act manfully; strengthen et confortetur B3. your heart, and wait on the Lord; and entering Intravit igitur A5. the aforesaid district, he began to preach the gospel of God sanctum A4 5; Quidam enim adds A5. to a fierce people. Those, then omits A5., whose hearts God (s. D.) D. s. A5, B5. touched with his mercy, receiving the holy preaching, dipped in holy baptism and washed from all sins sunt adds A5., through the preaching (p. p.) praedicatione B1 – 6. of St. Boniface (p. p. s. B.) omits A5. were made near to the heavenly kingdom. But autem corrected A3, A5, B6. those whose savage hearts the demon was tickling with his envy (d. t. s.) d. s. instigabat A5, t. d. s. B1 6., massed together and following the holy que omits A3. prelate (s. a.) a. insecuti A5., in the holy bishop, God Dei A3 (?), B2 3 6, diabolo B1. consenting consentiente A4 5., brought about the distinction of martyrdom. There that word of the gospel was fulfilled [(Illud ev. ibi impl. est) Imp. est ergo ibi illud ev. B6, Veruntamen ut illud ev. impleretur A5.] where it says: It must needs be that scandals come; but autem B6. woe to those through whom they come. For each one omits A5. of those butchers omits A5., drawing his own sword, carried out on the other side the slaughter of their own bodies (c. s.) omits A5., who earlier in the killing of the martyr had brought about the death (l. s. p. a.) auctores exstiterunt A5. of their own souls (l. s. p. a.) auctores exstiterunt A5.. One of them, however, who hoped he had escaped from there the dominion of death, swarming full of worms (s. p.) p. s. A5., was ended by a miserable death. That (ut-iniuste effusum) omits A5. what was said might be fulfilled: Avenge, O Lord, the blood of your saints, with their own hands, senseless men as they were, by the will of God (D. n.) n. D. B3. they avenged the holy blood unjustly shed by them (ut-iniuste effusum) omits A5.. For indeed enim A3. the holy body, which it then fell to be cared for by his faithful men who had remained and by other Catholic men held in the fear of God, they raised on a bier, and endeavored to return revertere A3. by the same road by which they had come there. Now it came about autem B1, ergo B6, omits B4 5. that when one day's journey remained for them adhuc A5, illi B1 – 3 6. of coming venient B4, venirent B5. to the house of the above-mentioned nun, and at first daybreak they lifted the holy body from the ground omits A5., from that very hour the little bell, which the aforesaid omits B4 5. woman had promised him dudum adds A5., struck by angelic ab angelis B4 5., as is to be believed, hands omits B4 5. est adds B5., until omits B4. the bier came to the dwelling where it hung, gave forth a pleasant sound; for it was necessary iustum A5. that the little vessel, which before gave reddidit A5. a voice lovable amabili A2. to human hearing, should now give a more beautiful one, because it announced a bishop dead in Christ (in C. d.) d. in C. A5..

[14] [(by no lesser miracle a bell taken away from the church of St. Pirmin gave no sound)] But ergo B6. God, wonderful in his saints, made famous a sign like this one through St. Pirmin. Wido, one of the stock of the aforesaid iam dicti A5, omits B4 5. Wernhar Warinh. A5, Werinh. B1 – 6., was a very powerful valde potens A5. earthly lord of the place Gamundium Gamundi B1 – 6.; he too, by building and omits A5. by working his own gold and silver for the praise of God and for adorning ornandam B5. the face of the church of St. Pirmin in the aforesaid place, did many good things Sed tamen adds A5.. So omits A4 5. the aforesaid Wido sumpsit et A5. ordered a certain bell of St. Pirmin's to be carried to the place that is called Lochwilere Lohewilere A4, Lohwilere earlier B6, Lohwilare B2 3 5, corrected B6.; and so long as it hung there, it remained dumb and useless to human hearing. The aforesaid praefatus B2 – 6. lord therefore understood that this deed erased B2. had not pleased placuisset B4. God and St. Pirmin (n. p. et s. P.) et s. P. n. p. A5.. He ordered the aforesaid bell to be carried back to the place from which it had been taken; and before it came there, it gave back coepit B1. its accustomed sound clearly dare B1 3 6, clariorem corrected B4, B5., and to the present day it does not cease to give it forth in praise of Christ and of St. eius adds A5. Pirmin. For almighty God through both vessels worked a fine sign in praise of his saints; for what the one did by sounding, this the other accomplished by keeping silent and by ringing.

[15] and the crowds are fed, the fish being prodigiously multiplied. Whole chapter omits A5. Now St. Boniface, as he was worthy, they conducted honorably as far as omits A2 3 (?). his see of Mainz. Then too, a great optimo A3. people coming together from every side, and bishops and presbyters with many others being called together for the sacred ministry, he was brought productus A3. with the fear of God and great joy to Fulda Fuldam B1 – 3., where he himself, while yet living in the body, for himself

had chosen to have his perpetual rest. And then nunc B6. the merciful God, at the arrival of St. Boniface, remembered the people omits A1 2, B4 5. wearied from the journey, for he who once in the desert fed an innumerable people with many birds, here made a multitude of fish bubble up from omits B5. the river flowing there, so that the people, tired from the journey and gripped by hunger, received for themselves a copious abundance; and glad and joyful at the mercy of God they returned to their own homes patria B6..

[16] The pious death and burial of St. Pirmin in the monastery of Hornbach. And At B3. to return to the point from which I digressed, the venerable man ergo adds B6. St. Pirmin stayed in the same monastery in which he had parted bodily from St. Boniface (a s. c. se) se c. a. s. A5., until Christ from heaven willed to remember his labors and contests, which he carried out diligently and manfully for the name omits B2 3. of Christ eius A5, B5.. And when Nam cum A5. he perceived that it pleased the Lord of lords that, the burden of the flesh being cast off, he should receive the rewards of his contests in the heavens ut totus in Domino semper conversus adds A5., he did not hesitate at all nihil B2 3. to be released from the body and to be with Christ. The brothers being called together Igitur conv. A5; Conv. itaque B2 3 6. et adds B6., bidding farewell to all, he fell asleep in the Lord. And to him, if vere B2 3. martyrdom is not imputed through slaying by the sword, nevertheless he did not lose the dignity of a martyr, for qui B2 3. he carried out many good contests in the Lord to the end (in D. u. in f.) u. ad f. vitae praesentis in D. A5.. In the monastery of Hornbach Hornbachcensi A3, Hornbacensi B4 – 6; vero adds A4 5, autem adds B6., on the fourth day of the Nones of November decembrium A5., is omits A3 4. the deposition of St. Pirmin, bishop [(s. P. e) eius A3; (d. est s. P. ep.) est s. P. ep.) est s. P. ep. d. A5; facta est adds A4.]; where through his holy merits the sick experience many benefits (m. b.) b. m. A5. of Christ omits A5, erased B4., the blind sight, the deaf hearing, the lame the power to walk, and those held by various infirmities consequuntur adds B5. the mercy misericordia B6. of God [(v. d. i. m. D.) et variae infirmitates sanitatis explementum. Inde laus Patri, eius et Filio, pariterque Pneumati sancto, in tribus personis simplici Deo A5.], who lives and reigns for Deus per cuncta A5, per omnia B6. ever and ever (s. s.) saeculorum saecula B5.. Amen.

Here ends the life of St. Pirmin, bishop (Explicit, etc.) thus 11 2, B6, omits the rest..

ANNOTATIONS.

Au or Aue in the vernacular tongue of the Germans signifies a place watered by streams and fertile in meadows [Cf. J. H. Campe, Wörtenbuch der deutschen Sprache (Braunschweig, 1807), vol. I, p. 217.]: in which sense it is mingled in no few names of places, such as Hirsau, Ilmenau, Schönau, Schwanenau, etc. It extends less widely than gau and corresponds rather to the Latin word villa than to pagus; nor does F. I. Dumbeck seem to deserve approval when he supposed [Geographia vetustae Germaniae cisrhenanorum (Berolini, 1817), p. 4, §6.] that there is no other difference between the sense of the two words than that gau (ge-au) signifies definitely what au signifies indefinitely, namely a part of a region. Sinlazau therefore has the same meaning as Sinlaz's villa or rustic property, or even Sinlaz's island: for they maintain Cf. Fr. Kluge, Etymologisches Wörterbuch der deutschen Sprache, ed. III, p. 12. that an island or peninsula is not rarely designated by the old word au. Here again our Aristarchus meets us, I mean Rettberg, marking a blemish in the writer of the Life Vol. cit., p. 55., namely that he said that the whole of Sinlaz's dominion was called Sinlazau, whereas in some other documents by this name is designated only that island on which the monastery of Reichenau was founded, or even the monastery alone: as though the signification of names of this kind were not often accustomed to be extended or contracted according to the variety of the times.

p. On the island of Reichenau and the state of the monastery at the end of the sixteenth century Mabillon speaks thus Annal. Bened., book XX, n. 65 end (vol. II, p. 74).: This island is not so very large, since it extends in length only half a German mile, in breadth one quarter only, having three parish churches besides the monastery. We too visited that place some years ago, marveling at so great a fame of the place in so slight a monastery as remains, of which very slender revenues are left for the use of thirteen monks, the rest being assigned to the bishop of Constance. The notable remains of the library indicate the dignity of the place more than do the monastic buildings, which are very humble and narrow, not even the church excepted, in which the tomb of the Emperor Charles the Fat is seen.

q. On this Wernhar and his lineage G. Chr. Crollius the younger treats at length in the Acts of the Theodoro-Palatine Academy, historical vol. VI, p. 187 ff. Cf. G. Chr. Crollius the elder, Orig. Bipont., vol. I, p. 77 ff.

r. That is, "of the streams Trualbe and Swalbe, which united form the small river Hornbach." So Holder-Egger, note on this passage.

s. "Gemünd is the name of not a few places situated at the mouth (Mündung) of some river So Campe, Wörterbuch, vol. II, p. 304.". According to Holder-Egger, that word (Gemünd) in the ancient German idiom signifies a confluence. Others derive Gamundium from the word Gemein, as though the name were given to river and place from the common inflow of the waters. A more laughable opinion was proposed by Rader Bavaria Sacra, vol. I, p. 104, note c., who judged the word Gamundium to be composed of the Greek word γάμος and the Latin unda.

t. This word is read thus in all the codices of the first Life, except that in the apograph of Egon it has been deleted and the word magalia substituted, which likewise occurs in all the copies of the second Life. This word (magalia) moreover is used also in Virgil's Aeneid Cf. Forcellini, ed. De Vit, vol. IV, p. 13. to signify the huts of the country people among the Africans. Nor do I see by what right Du Cange in his Glossary interprets the word mappale as a banner. Certainly from the one text he cites this interpretation is by no means proved legitimate: for the sense of that too is plainer, if you allow that huts are signified by the word mappalia.

u. Cf. Prelim. Comm., num. 24.

v. In those times, that is, ample stone buildings of monasteries were not usually constructed; but these consisted of separate small buildings and little houses Cf. the following num., beginning. erected around an oratory, whose material, as is indicated in this place, was timber more or less squared and hewn and then covered over with cement.

w. Cf. Prelim. Comm., num. 41.

x. That is, a part of the land or of the ground bounded by its own limits next to or below a forest. Cf. Du Cange's Glossary, ed. Henschel, vol. IV, p. 279, col. 1.

y. Which word Gallus Oehem Ed. Barack, p. 15. interprets as Pirmin's cottage. They believe that this estate gave its origin to the Alsatian village which is today called Pirmasens, about eighteen kilometers distant to the east from Old Hornbach (Alt-Hornbach).

z. The word stirpare, which has already occurred above (ch. 4, beginning), seems to extend more widely than exstirpare, and corresponds rather to the French word defricher.

aa. Or Weissemburg. Cf. Prelim. Comm., num. 93.

bb. The codex formerly of Wissembourg adds in this place, as we noted among the variant readings: Illic enim dicunt quondam illum habere basilicam in modum crucis factam. But the sense of this addition is not so very plain. At first sight indeed it seems that it should be interpreted so as to understand that the church built was dedicated in the name of St. Pirmin. But against this interpretation stands the fact that it is quite incredible both a) that so great an honor should have been paid in the monastery of Wissembourg to a man who was neither abbot of the monastery nor a monk at all nor bishop of the place, and especially b) that a basilica made in the form of a cross, and therefore quite large, should have collapsed in so short a time that in the tenth century (for at this time the codex was written) nothing was any longer known of it to a certain monk of Wissembourg, such as the author of the addition seems to have been, except from some uncertain tradition (dicunt quondam illum habere). And so, in what seems no improbable opinion, by those words illum habere basilicam in modum crucis factam the writer, in his barbarous style, will have meant to signify that Pirmin made a basilica there in the form of a cross: and that opinion is perhaps confirmed by this, that in this interpretation the best account is given of this complement in modum crucis, which is quite in place where the talk is of the structure of a building, not so where it is only recorded that it once existed.

dd. Nothing about this meeting is read in the Lives of St. Boniface written by Willibald and Othlo. Nevertheless no suspicion can justly be raised from this against the truth of the matter: for many other things of far greater moment are often passed over by the hagiographers of the Middle Ages, and the writer of this Life, being a monk of Hornbach, enjoys particular authority here.

* that is, B2, B3, B4, and all notations of this kind are to be understood thus.

LIFE II.

Edited from (1) cod. Paris. lat. 5308, formerly Chesnius's, which Mabillon says he used, but he so used it that he took from it, apart from the index of chapters, very few readings of its own, and the rest, that codex being neglected, from the edition of Brower; (2) Basel A. VI. 36; (3) the edition of Brower (3a) and of John Mabillon (3b); (4) the Reichenau apograph of John Egon (in cod. Brussels 8930 – 31); (5) an apograph of the Innsbruck codex (ibid.). — Cf. above, Prelim. Comm., nums. 10, 11.

The variant readings of the Basel codex were furnished to us by Mone; the other copies we collated ourselves. Those readings, however, which manifestly arose from the unskillfulness or the inattention of copyists, of which not a few occur especially in the Paris codex, we have thought fit to neglect.

The distribution of the chapters we have accommodated to the chapters of the first Life, yet in such a way that by Roman numerals enclosed in brackets [ ] we have marked the beginning of each according to the Paris codex.

Here begins the life of St. Pirmin, bishop and confessor [(Inc., etc.) De sancto Pyrminio 2, Prologus ad Liudulfum archiepiscopum 3, omits 4. Prol. omits 2, 4, 5.]

In all the manifold diversity universitate 3. of creatures, God their maker is perceived to be magnificent and wonderful; and although he alone dwells in light inaccessible (i. h.) h. i. 3., and therefore can be seen by no man so long as qui 3. he is covered with mortal flesh, nevertheless through the things that he has made he allows himself to be estimated aestimari 3.. And while in all these he evidently appears mighty and hac 1, et 3. wonderful, his magnificence shines forth more keenly, more beautifully and more sweetly in holy men. These, finally, by complying with his will, by wholly submitting themselves to the discipline of his omits 3. precepts, take their maker to themselves as an inward dweller, and having him as fellow worker, they show more clearly than the rest how wonderful, how mighty, how good is sit adds 3. the God of Israel. Contemplating which with shrewd mind David, the excellent among the prophets, says omits 1.: God is wonderful in his saints, he himself gives power and strength; as if he were saying: You who marvel at the virtues of the saints, contemplate rather him who gives them. The same in the last of the psalms, where he orders every creature to the praises of God, invites by choice and in singular fashion, singing: Sing to the Lord a new song: for his praise is chief in the church of the saints. And again: Praise the Lord in his saints. The hymn of the three boys also, sung together concelebratur 1, 2, 4, 5. when the fire of the most savage furnace was divinely quenched, in due order rouses all the works of the Lord to bless him. For beginning from the highest things, that is, the angels and the heavens, it descends to the lowest, that is, the earth and the seas and the things born and dwelling in them. All these having been run through, it concludes thus: Bless the Lord, you spirits and souls of the just; bless the Lord, you holy and humble of heart; as if by words of this kind it were setting forth the force of the song: All the works of the Lord indeed signify that he is to be blessed, whom we marvel at in you: yet in an ineffable manner, you holy and humble of heart, you display as wonderful him whom you have deserved as fellow worker cooperantem 3.. For that reason no one ought to doubt that the honor shown to the saints passes over to God, and that everyone who writes and aut 3. proclaims their deeds and virtues glorifies magnificat 3. the Lord working in them.

Spirited therefore by the consideration of a thing of this kind, and at the same time urged by the petition of most kindly brothers fervent in the charity of Christ, I shall attempt to describe the life and acts of the most holy father and excellent bishop Pirmin. For although I fear the charge of rashness, in that with a tongue little polished, an uncultivated speech, poor in words, I presume to approach the dignity of so reverend a subject, yet confidence gives strength, which in no way allows despair of the grace of God. For he, the searcher and examiner of the heart, approves the good will of rusticity more than the affluence of learned speech. Whence also he entrusted the gospel of his kingdom to uncultivated fishermen rather than to elegant orators. This work, however, I commit to you, most reverend archbishop Liudolf, to be considered and examined, because faith and truth have composed you, and the other companies of virtues omits 1. fortify you with so firm a guard, that you are free from envy and stand immune from all vanity. I pray therefore that, if any things have been insipidly brought forth, you will fashion them for the better, cut back what is superfluous, and not allow it to go forth to public ears before (in a. a.) ante in aures 3. it has been weighed in the balance of a just examination and proved by the file of your acumen fuerit adds 3.. For although I have no horny fiber in me, yet I judge it better to be corrected by the prudent than to be commended by the false speech of flatterers.

But it is now time to turn the pen to unfolding the deeds of the said bishop. What were the rudiments of his merits omits 3. from his early age, with what flowers of sanctity he glowed in his youth, or with what insignia insignibus 1. of virtues he grew up through all his young manhood until his promotion to the pontificate, the exceedingly blameworthy carelessness of writers has neglected to note. We have found only a few things, those which he did in the time of his pontificate, obscurely written down; these, if Christ should give aid, we shall strive to express more evidently and more painstakingly. Yet that the things which the writers did not make known were magnificent in the fervor of sanctity, the eminence of the miracles that he afterward worked has made manifest. For he who says: I glorify glorificabo 3. those who glorify me, has allowed us to argue from the consequences how great were the things that went before.

[1] [I] Thus the most blessed man Pirmin Pyrminius 2, 3, and so throughout; (O. i. b. v. P.) Igitur v. b. P. o. 2, 3, 4. obtained Cf. below, note 6. the see (e. s.) s. pont. 2, 4, s. e. 3. of the episcopate pontificatus 2, 4. in the fortress named Melcis Meltis 2, 3., at the time when Theoderic, king of the Franks, held the scepter [(Obtinuit-tenebat) Sanctissimus ac venerabilis Pirminius pontifex temporibus Teoderici regis Francorum Meldis castello pastoralis curae episcopatum sine crimine tenebat 5.]. There he scattered the seeds of truth with such strictness and such que omits 4. abundance of wisdom and sweetness of eloquence alloquiique 4, that whoever heard him, made drunk ebriatus 4, deebriatus 5. with the dew of compunction, was rendered fruitful for yielding the shoots of piety. For not only those nearby, but also et 2. those far distant had been attracted by the wonderful efficacy of his preaching, as fame published it; and just as bees to in 5. a hive stuffed revertuntur 2. with honey, so there flowed together to him swarms of peoples, eager to drink in the sweetness of his most savory word.

[2] [II] There was Erat 3, 5. moreover at the same time a certain man among

the leading men of Alemannia (i. A.) Alem. i. 4., of high repute opinatissimus 5., named Sintlaz [Sinchlaz (chs. 4 and 5, Synthlaz and Sinthlas) 2, Sintlaz 3, Sintlas 4, Sintloz 5, and so onward 3, 4, 5 (but chs. 4 and 5 Sintlace, Sintlacem).], intent with zealous devotion on divine worship; who, going round the holy places situated all about assistentia 2, statuta 5., and abundantly paying his vows of prayer, sought above all summo opere 2. the gains of his soul. And while he pressed on assiduously in an office of this kind, it happened that he arrived at the place where the most sacred bishop omits 2. Pirmin was staying. When he saw his untiring sweat in the service of God, and that he allowed himself rest no more by night than by day (d. r.) in d. quieti 5., and at the same time considering the order of the clergy, well-mannered and nobly brought up, and also etiam 4. the concord of the whole people entrusted to him, he was struck with great admiration, as at the magnificently magnice 3a. ordered household of the most wise Solomon.

[3] But when at the hour of preaching omits 3. he applied his ears and mind praeberet 2. to his sermon, astonished beyond measure both cum 2. by the abundance of its sweetness and dum 2. by its effective power in cultivating hearts, he had, like the queen of the Ethiopians, no more spirit in him.

[III] Wherefore approaching him in private, he addressed him thus: O most faithful servant of God and most prudent dispenser of his mysteries (ac m. e. d. p.) omits 4., blessed are those who stand by you constantly (a. t.) t. a. (assiduo 4) 3, 4., who have deserved to taste the grace of your mouth, rescued from the destitution of those of whom it is written: The little ones have asked for bread and there was none to break it for them, for you, a living pastor, with watchful care dispense to them the talent credentium 3b. entrusted from heaven, whom you often satisfy with the food of life, and whom you ceaselessly build up by the example of your light. But woe to the barrenness of my people, to whom no one offers the heavenly streams, whose rulers indulge their torpor and yield to negligence, and take no thought to gain anything for Christ: for living for themselves, they do not try to lend out the money of their lord at holy interest. If tu adds 3. you would be willing to go there and to bedew it with something of the grace in which you omits 2. abound, you will rejoice that a reward increased a hundredfold (c. a.) centuplum 5. has come pervenire 5. to you in the future. Hear, I beg, that animos adds 4. you may assent animo 2; (Audi q. ut a.) Annue, pater sancte, mihi 5. to a suppliant, and have compassion on our dryness with a pious pro 3. affection of heart: for unless you hasten to come to our aid with speedy help, paganism will take possession of all our people in renewed error.

These things having been set forth first by the aforesaid man, his companions with immense lament repeated the same. [IV] But the excellent man, having consulted the secret of his most sagacious mind Dei 2., answered thus: The things you ask, O omits 5. men devoted to God, are indeed (e. s.) s. e. 4. pious; but in every matter, as you yourselves know, the caution of prudent counsel avails very much. It stands decreed indeed by the sacred canons that no one should arrogate anything to himself in the diocese of another bishop; and how do you press me to move there, whither I have neither been called vocatus 5. by the prelates of those parts nor been destined by the bishop of the apostolic see? Wherefore, since quomodo 2, 4, quem 3, qui 5. you strive to persuade me to heap up for myself the gains of the heavenly prize, let it please you to labor with me in the same intention, so that, undertaking together the labor of the journey to Rome, we may endeavor to seek from the summit of the highest see a judgment on the desired work omits 2, 3b, 4..

[4] Having said these things, he turned their minds to agreeing with him. Sintlaz returned home; and at 2. busied himself with preparing what would be necessary for the agreed conducto 3, 4, conducta 5. journey tunc adds 4.. [V] Blessed omits 3. Pirmin, however, spurred on by an extreme zeal of piety, pressed on with keen fervor to complete the work of the Lord which he had been persuaded to undertake; and hastening que omits 2. to the apostolic thresholds, he came into the city of Rome (R. v. in u.) v. in u. R. 3. long before the aforesaid man. There, when he had obtained the courtesy of hospitality with a certain person, he was accustomed daily to appease the face of the Lord with the incense intensione 4. of prayer. And while he frequently applied himself to a pursuit of this kind, on a certain day, entering the house of Blessed Peter, prince of the apostles, he made all the altars standing there to smoke with the sacrifice of a contrite heart. There too it happened that he was first seen by the apostolic prelate. He, asking the others privately if they knew noscerent 2. who he was or whence he had come, learned in answer that he was a prelate and had come there from (et de) e 4. the borders of Gaul. But the pope said: You are very foolish, in that qui 4, quidem 5. you observe with too little caution (c. o.) o. c. 4. those who come from elsewhere. By such men, in short, we have learned that many things have often been done wrongly. [VI] Meanwhile, as Blessed Pirmin went round the several altars, it happened that he arrived venisse 4. at the most sacred tomb of Blessed Peter. There, when he had in omits 1, 2. mind to bend the knee for the sake of prayer, he committed his pastoral pastorale 3a, 4. staff pediam 1, peram 2, baculum 5. to the clear pavement. It Quod 4, Quae 5., clinging to no tangible attractabili 5. material, wonderful to say, stood fast (i. p.) immobile stabat 4. motionless for so long, until of its own accord it gave itself into the hand of the man rising from prayer and receiving it. The provident clemency of Christ willed this miracle to be done so that it might plainly appear with what sublimity of merits he was powerful before him, who was unknown by country and race; and he willed that his gospel should be initiated by this sign, which he was going to dispense with accumulated gain. The pope, moved by this event, began to feel an inward repentance that before the display of a sign of this kind he had entertained any suspicion of evil about the blessed man: and quickly celerumque 2. casting himself at his feet omits 2., he earnestly begged pardon for this huiuscemodi 2. guilt. And when the blessed man humbly received him, greatly commending themselves to each other with sweet kisses and holy et sanctis 4. embraces, they sat down together omits 4. to mingle conversations of piety. [VII] But when they had greatly refreshed themselves with the food of heavenly life, the pope began to consult Blessed Pirmin as to the reason why he had determined to come there. And he set out all things in order: how namely the distinguished man Sintlaz had come to him in Francia from Alemannia Alemannia 3b. for the sake of devotion, had reported the failure of his people, that their teachers (d. e.) e. d. 1. were asleep and neglected those entrusted to them, and that it would fall again denique 1. into paganism, unless someone stirred by divine zeal should hasten to help; how also the same Sintlaz urged him semel 4. to undertake this ad 2. work, and that he had received his answer, that it was not lawful to examine or correct the parishes of other prelates, except either at their request or by the command of apostolic authority; and that they had agreed together to hasten to Rome for this reason. He added too that he wondered exceedingly what occasion had hindered the aforesaid Sintlaz, that he was not present as agreed. VIII As Blessed Pirmin was relating referente 5. such things, Sintlaz, presenting himself, gave witness to all his assertions, both cum 2. by his longed-for arrival and by a truthful (t. v.) cum veritatis 2. report.

[5] Then the pope, weighing in Sintlaz the fervor of a most sincere intention, and in Blessed Pirmin the constancy of faith, the diligence of mind, the fullness of wisdom, the abundance of speech, exulted with ineffable joy, and with the inward intimi 5. jubilation of his heart brought forth parturivit 1, parturit 3a. the praises of Christ, who to gain lucrandum 4. the hosts of the peoples had deigned to inflame the breasts of such fellow workers; and fearing that he might be marked by the blemish of negligence, and be held guilty before God, if he should omit what it became him to do, having summoned both (a. u.) accitosque 2. he animated them with the eloquence of a holy exhortation and strengthened them with the token of his authority, that they should strive tractarent 2. confidently to fulfill the work which they had begun inchoarent 3b. by divine inspiration. [IX] Finally he sent a letter with the blessed man without delay by the venerable man Sintlaz to Theoderic Theodoricum 2, 3b, 4., king of the Franks, admonishing, urging and commanding that in consideration of the divine reward he should by pious assistance bring the wish of the man of God to effect; instructing him that this could only so be shrewdly done (f. p.) p. f. 1., if, all the prelates both of Alemannia and of Francia being called together, he should charge against them the sloth of their neglect eorum; 4 (n. i.) neglectam episcoporum 5. and make known the weight of their guilt: which they could not escape, unless they brought the most blessed Pirmin to their dioceses and besought him to repair the losses of the ruined flock. The king, moreover, having read through praevisa 5. the letter, honorably received those directed by the pope, and took care to accomplish with a willing mind all that was commanded. For the bishops being assembled and the rest of the company of clergy and people, he ordered the envoy of the pope papa 2 (?), a papa 3, 4., namely Sintlaz, to stand in the midst, and to report openly how the reverend pope grieved at the sloth of those bishops, how he lamented the losses of the weakened people, and commanded by his authority that the illustrious Pirmin should be gratefully received by them, as one who would be an effective restorer of the lamentable loss. The bishops, on hearing such things, were wholesomely kindled by the goad of compunction; and taking the man of God into their own territories, they promised that they would prepare for him every opportunity and freedom for carrying out the things divinely instituted and commanded by the pope.

[6] So having received the power of so fitting an occasion, the man of God determined first to set out to the people of the Alemanni. And when he had arrived there, like a shower poured forth perfusus 5. from heaven, he moistened maritavit 1, 2, 3, 4. the hearts of all who came to him with the most fertile dew of the saving word; and remaining in the place that is called Sintlacisowa Sintlozawe 5., he prepared the way for the coming Lord, changing the crooked into straight and the rough into plain ways; and from hard and unpolished stones squaring sons of Abraham. [X] And when he had toiled no small time in an exercise of this kind huiuscemodi 2., the excellent man Sintlaz, whose son too the most holy father had raised from the font of the holy sacri 5. bath, humbly approached him (a. e.) e. a. 4., saying: O illustrious priest, at your coming all dead things revive, dry things grow green and flourish, our land has been made heavy with the shoots of life-giving fruit. We ask now that with pious pro 5. counsel you suggest in what place, after you perhaps omits 1. depart from here, we may be able to build a house (c. q. d.) d. c. valeamus 5. of prayer. [XI] But Et 1. Blessed Pirmin said: I seem (V. i. v.) Video, i. 2. to see an island nearby, which we can quickly reach by sailing. Let us hasten to it: perhaps there the kindly Lord will express his grace to us. And the aforesaid man answering said:

Far omits 1., far be this, my lord, for in adds 3, 4. that island stands the possession of serpents serpentum 2. and horrible vermin, nor can potuit 4. there be any habitation of man there. Then the kindly father said: Why do you speak so, man of little faith? Did not Christ declare that all power had been given to him in heaven and on earth? Did he not grant to his elect to walk upon the asp and the basilisk, and to trample the lion and the dragon? On hearing these things, the above-mentioned man assented annuere 3. to the blessed man, and did not delay to furnish him the opportunity of a boat.

[7] And as soon as the holy priest reached the island, all that crowd of venomous venatorum 3a. creatures, as though driven by an overwhelming force of opposition, deserted the island in flight; and so great a multitude of them was seen to depart, that for three days and nights the whole surface of the sea, across which they passed by swimming, appeared covered; and nowhere afterward did they appear. [XII] Then the distinguished husbandman of Christ, so horrible an enemy having been anathematized, and with the support of the faithful joined to him, took care to cut down the useless stocks, the thorns, the thistles and the wild growth of shrubs; nor did he cease until he had prepared the departure of all stench and dampness fuligini 2, 5., and made place for sun and pleasant air; and thus in a short span of days a fit omits 4. habitation of men (h. h.) hab. hom. 1. was made where before ante 2. had stood the lairs of savage vipers. Then he undertook to build an oratory in Christ's honor. To this many, animated by the ardor of faith, resolved to contribute their estates; but above all the most devout Sintlaz, who possessed many things by hereditary right in the circuit habitu 1. of that place, was eager to enlarge the dwelling of Christ. There afterward many deserters of this world, gathered together, became followers of holy religion, and avoiding the disquiet of the stormy world, they gain the anchorage of a most safe harbor. XIII O Owa Hovinia 1., once barren and rough, now autem adds 4. pleasant and fertile; once beset with briers and thorns, now fruitful with fruit-bearing Richenowa adds 5. trees, beautiful with rich vines, you shine forth semper adds 3, 4. like a delightful deliciosa 2. paradise que adds 5.. Rejoice, and be glad with immense jubilation of heart, unceasingly returning thanks to Christ, who through so good and so great a patron has so exalted you, so glorified you. You were Erat 3b. once the lair of dragons, now in you there springs the greenness of the reed and the rush; a holy way is in you, on which no evil beast shall pass; once the owls that had habitantes 1. their houses sounded in you, now the sons of Sion, dwelling and exulting in their king, sing beforehand the sweetest alleluia. On their account, pleasant and joyful, you will be able to speak vaticinari 1. in your heart Angustus est mihi locus, sat spatium mihi ut habitem adds 5. according to the prophetic drama: Who has begotten (m. g.) peperit m. 5. these for me? I barren and not bearing: and omits 5. who has brought these up? Ego destituta et sola, et isti ubi hic erant adds 5. I forsaken, but inscribed in the hands of the Lord (Domini-permanent) meis descripsi te, muri tui coram oculis meis 5. of Sabaoth, in whose eyes my walls remain (Domini-permanent) meis descripsi te, muri tui coram oculis meis 5. always. This then is the first place that the venerable priest built to the praise of Christ and for the benefit of a congregation serving famulantis 1. Christ: in which from that time until the end of the world heavenly nurslings are cherished, the future eternal citizens of the heavenly Jerusalem.

[8] [XIV] After these things, moreover, in no way (n. m.) non 4. desisting from the purpose of his holy fervor, both by the earnestness of his preaching and by the efficacy of signs and great works of power he brought it about that, very many of the faithful contributing their patrimonies, he built other noble monasteries also, of which these are the names Fabaria adds 2, Faveris adds 5.: Altaha omits 2, Altha 5., Scutura Scutera 3, 4, Scuthura 5., Gengenbach Genginbach 2, Gangenbach 5., Suarzaha Swarzaha 2, Suarzaach 4, Suarzach 5., Murbach Muorbach 1., Moresmunster Moresminister 1, Moresmunister 3b, Morsmonster 5., Niuwenwilare Nuwenwilare 2, Nowenwilare 3, Nowewilare 4, Neuweyler 5.. This could not be effected without the great performance of miracles: although what those miracles were, or how many and how great, the sloth of writers has neglected to make known. But leaving these things aside let us move our pen to weave by what deeds of benefaction he began and completed the monastery monasterium 1. of Hornbach Horbachcense 5..

[9] [XV] There was then a certain man (v. q.) q. v. 5., named Werinher Wernherus (and so throughout) 4, 5., descended from the high ex praeclarissima 4. nobility of the Franks. He had inclined inclinavit 4. his heart to doing the justifications of God iustitias 5; (D. i.) i. Domini 3, 4. for the sake of the recompense of the eternal reward (m. a.) in altera vita capessendam 4.. He indeed (H. n.) Qui 4., having smelled the fragrance of the most sweet repute of Blessed Pirmin, how quod 5. fervently, namely, he toiled in the work of preaching, how quod 5. effective he was in the gaining of souls, how quod 5. assiduous in building the dwellings of monasteries, and how quodque 5. zealous sollers 4. in gathering companies of religious, and that with extreme zeal he kindled all to observe the Rule of St. beati 5. Benedict; filled with an emulation of piety, he sent an embassy, earnestly asking the excellent prelate to deign to come to him. The servant of God did not refuse to comply with him, for he considered that he was seeing to things pleasing to God; and coming he was received by him with all honor. [XVI] And when they had stayed together for some time, the aforesaid man addressed him thus: Most holy father and venerable priest, whose merits have been made known notata 2. far and wide by the testimony of great works of power, I most humbly subnixius 2. beg you to help the wish that I bring forth with burning heart to attain the desired effect. For I have, by the gift of divine grace, very many estates situated round about, of which I desire to contribute some to the honor of God and for the benefit of those who serve him, namely that a suitable place may be sought out and chosen, in which the servants of God, abiding continually, may be able to render perducere 1; (p. p.) pers. valeant 4. him fit service. I wish this matter to be initiated by your counsels (c. v.) v. c. 5; (t. i. c. v.) i. t. v. c. 4., and I earnestly desire that with you as guide, you as instructor, and finally you yourself as builder it be completed. To him the kindly father said: We do not withdraw ourselves from so pious a work; rather we offer ourselves of our own accord, prompt and ready to comply with your will; which quia 3, 4. we perceive to be moved by the inspiration of God. These things having been said, the foremost of the athletes athleta 2. of Christ, strong against every difficulty, refrained from no labor, however great: for anticipated by the sweetness of the highest blessing, he kept keen omits 2. watch for obtaining comparandum 2. a crown of precious stone. XVII Seeking therefore in that spot a place suitable for prayers and sacred exercises, he first set up a modest hut, fit only for avoiding the discomforts of the sun's heat. Now it happened that a certain countryman approached him and said: O excellent father, whom we all know to shun the business of this world (n. d.) d. n. 2; (s. h. n. d.) h. n. d. s. 3, 4., to flee the luxury of pleasures, to spurn riches, to devote himself to the gain of souls, and to care day and night only for the things that are God's; if you will deign to give assent to the suggestion of my littleness, I will disclose a dwelling regionem 4. suited to your desires. There is in fact close by a place which because of the confluence of two streams (d. c.) c. d. 4. they call Gamundum Gamundium 2, 3, Gamundiam 5.. If you are willing to visit it (si v. i.) igitur, pater sanctissime 4., you will consider it worthy omits 1. to be given over to divine worship, and you will be able (m. i. p.) et habitare eliges 4. in it to provide in all ways (n. s. m.) tecum habitantibus poteris 4. both for your sanctity and for our salvation. XVIII On perceiving auditis 4. these things, the kindly father (p. a.) sanctus vir 4. did not fail distulit 2. to go to examine that place. When he had considered it (p. Q. c.) iter arripere et 4., while he was going through the uncultivated wastes circumquaque 2., he came upon the huts id est domuncula pastorum adds 2. of the hunters of the illustrious man, namely scilicet 1. of the aforesaid omits 4. Werinher; and entering them, and with hands raised on high, he intoned a verse of David's melody, saying: This is my rest for ever and ever, here will I dwell until ipse adds 1, 2. the Lord Jesus at the command and in adds 1. the voice of the archangel and at the trumpet of God shall descend from heaven, and with the others who rise, having enjoyed his grace, I shall be caught up in the clouds to meet him in the air. After these things cleansing the place of the sordid uses of the hunters, as whatever works are begun are more effectively carried out obsequium per 4. by fervent spirits, he very swiftly built a house of prayer, which he did not delay to consecrate in honor and memory (h. et m.) honorem et memoriam 2. of the most holy Mother of God and perpetual que omits 5. Virgin Mary.

[10] Then Tum 2., the devotion of the faithful eagerly helping him omits 2., he built a most beautiful monastery; where those renouncing this world, and giving themselves entirely over to God, might have the use of most convenient dwellings. In a short time therefore crooked things were changed into straight, uncultivated into pleasant, foul into beautiful; and where earlier there was hunting of animals to be supplied omits 5. for the delights of transitory luxury, there afterward, by a happy capture, souls were drawn to be satisfied with the dishes of the heavenly banquet (c. c.) caelestibus 5.. There seems to have been fulfilled the prophecy of the song of Isaiah, the most noble among the prophets, foretelling thus: The desert and the pathless land shall be glad, and the wilderness shall exult, joyful and praising; for the glory of Libanus is given to it, the beauty of Carmel and Saron. For omits 2. now there the eyes of the blind are opened, the ears of the deaf lie open, the lame man leaps like a hart et adds 2., the tongue of the dumb is opened, for quia 5. waters have burst out in the desert and torrents in the wilderness.

[XIX] The most holy man therefore in his usual way pressed most ardently on the office of preaching, and made drunk debriabat 1, inebriavit, 5. the hearts of all who came to him with honey-flowing wisdom. Whence a numerous multitude of both sexes, not only from that province, but also from other regions (ex al. et.) et. ex al. 1., attracted by the fragrance of his holy repute, did not cease to flow together; and it not only desired the power of his exhortation, but also begged to be anointed with the confirmation of the salutary imposition of the hand. But

because the place was narrow, hemmed in namely by the meeting of two rivers, and especially since he took it hard that the female sex should mingle with the assembly of religious, he withdrew to the former places of the tents, so that there omits 2. he might more conveniently and suitably fulfill the requested ministry. And as he pressed on this more fervently, heavenly grace lit up the good will of its priest with a glorious miracle. For when he was carrying on the work of holy confirmation (s. c. o.) sacramentum c. 4. at great length because of the excessive multitude, it happened that the oil of the most sacred chrism (c. o. s.) factum est ut liquor sanctissimi 4., the ampoules being emptied cunctis adds 4., now was lacking (i. d.) deficeret 4.. Whence Ob quod 4. the excellent man, distressed angustatus 5., said to his minister: Run faster et adds 4.; carry the ampoules to the monastery (d. ad c.) ad c. d. 1., that filling them omits 1. again you may bring back (i. r.) impletis r. 4; (e. i. i. r.) impleantur et sic plus ad ulteriorem 4. to us the use of the holy liquid. He (Ille-gereret) Cuius voci obtemperans minister 4., to comply with the commands (Ille-gereret) Cuius voci obtemperans minister 4., with a quick movement snatched up the ampoules; but (sed-intuitus) in quas cum intueretur, eas 4. as soon as he looked at them (sed-intuitus) in quas cum intueretur, eas 4., he found ostendit 2, 5. them enriched repletas 4. with the holy liquid to the very top. Here it is ready to hand to consider how faithful the Lord stands in his words. For thus he promised to those who follow him: Behold, I am with you even to the consummation of the world. He found indeed the heart of his servant according to his own heart, with whom he deigned to work. The merits of the kindly prelate shine forth, through which quem 2. God omits 4. is shown to be wonderful and omits 4. magnificent. There is expressed too more evidently the most merciful and most efficacious power of the Holy Spirit, which even now ad hoc 1. instructs and builds up our faith, that we may most certainly believe that he washes us from the blemish of sin by the anointing of invisible grace, who (qui-replere) omits 1. willed and was able to refill the emptied ampoules with the liquid of visible oil (qui-replere) omits 1.. Therefore (Ideo-existere) omits 5. we ought continually to fit and conform ourselves to the ready apparere 2. grace of the Deity, for it in no way wills to desert those exequi adds 2. whom it sees standing ready for it (Ideo-existere) omits 5.. The minister therefore, contemplating the power of so evident a miracle, did not delay to make known to the holy bishop the grace displayed. There was still present a very great assembly of the people; and struck with wonder at so great a sign, it is not easy to say with what jubilation of mind, with what exultation of body it paid its praises to Christ. Grateful sighs are poured out from the inmost heart, the bodies of all dance with a joyful gesture, unable as they are to find by what movements vocibus 5. they might express the joys they had received. And the venerable prelate gave thanks to the Lord with words of this kind: Lord God almighty, who are the maker of things not existing, the restorer of things perishing; you in ancient time (t. p.) p. t. 1. refreshed a people hungry in the desert with heavenly manna, and gave them drink when they were thirsty from a stream flowing from the rock; you again in more recent time satisfied five thousand men with five loaves and two fishes. To you we return thanks, we sing praises, in that at the present moment you have not disdained to show to our littleness also the signs of your bountiful goodness, suddenly supplying oil that did omits 2. not exist, that you might cleanse and sanctify what stood unclean and lost. To you Domine adds 4. be honor and glory for ever and ever. These things having been said, the kindly-flowing prelate did not cease to confirm all (c. c.) cunct. conf. 1. who had come up, for they flowed in the more copiously and devoutly in that they knew they were to be initiated with a nectar given from heaven; nor could the holy ministry be accomplished (p. m.) agi misterium 5. until, the time of the day die 1. being finished, evening was at hand in v. 4.. As it threatened to pour effundere 2, 3. the darkness of night over the world, all universo 5., fortified by the sacred blessing, returned to their homes, enriched with the refection of full joy.

[11] [XX] Now the most illustrious man Werinher Wernherus 2, 3, and so also below. took care to fulfill with all alacrity what he had pledged by the deliberation of a pious heart. For he had striven tractaverat 2. to pay even more than he had vowed, so that not only should he by no means become guilty of an obligation, but thereafter by further sums (d. s.) de insuper additis 1. of donations omits 4. he might rather make the eternal rewarder his debtor. Among the very many things, finally, which he had drawn forth with liberal mind, he offered also very great tracts in the forest that is called the Vosges Vogesus 3, Vosagus 5.; in which there stands an estate (villa-ibi) omits 4., having the name Pirminishusna Pirminishensna 2, Preminshausen 5., because there the keepers of the flocks of the holy man's monastery first pitched their huts. In the following Sequenti 2. time too there were sent by the provosts and other ministers of the most holy monastery men of both servile and free condition, who, exploring the places of the aforesaid forest, and also rooting out its useless bushes, prepared the amenities of very many estates; in the circuit of which, cultivating every long-infertile thing, they yielded from them most welcome new fields: using whose revenues, those living in the aforesaid monastery (d. c.) c. d. 4. dance for joy at a benefit both carnal and spiritual. Emulating moreover the most liberal example of the aforesaid Werinher, very many of his descendants, and many others filled with the affection of kindliness, of their own accord offered themselves and their goods for sustaining the vines of the Lord's omits 1. vineyard. Finally from both utrisque 1, 5. sides of the aforesaid forest they gave very many estates, whose names we forbear supersedemus 3, 4. to set down.

Accordingly there is to be weighed est adds 1. the wonderful dispensation of heavenly super 2; (g. s.) s. g. 5. grace, how to those who love it, to those who according to his purpose are called to be saints, it grants that all things work together for good. Lo, we can see how this prelate, most devoted to God, in preparing the fruits of heavenly interest, urges the cultivating of the uses of earthly husbandry omits 2., and while he considers more intently intentus 3, 4. the gain of the highest things, he has added the service famulatum 2, 5. of the lowest. Although these things in passing have an end, yet to those who have used them with right intention they bear the fruit of the lasting duration of ever-abiding joy; but what quod 5. they prepare for those in his 4. who are eager to busy themselves in them otherwise than has been established by God can be gathered from the contrary. Rational souls indeed were founded in this order, that they should have the serving use of the lowest things, and should seek the enjoyment of the highest. To those therefore pro 5. who observe this order all things work together cooperante 5. for good; on the contrary, for those who count the highest things as nothing, and delight in the lowest as if they were the highest, all things work together for evil. And ex adds 5. with reason it falls out that for the former the eternity of life is heaped up as reward, for the latter the atrocity of perpetual death as punishment; for the former immensity of exultation, for the latter the enormity of sorrow; for the former unceasing honor and glory, for the latter unfailing reproach and ignominy.

It now pleases me me adds 5. to beseech you, most blessed priest of Christ, that by pious interventions you obtain from him Deum 5; (p. a. e.) pius a. e. piis 1. that ut 5. he may enlighten us with his grace, which may kill in us earthly affections, stir up and increase the appetites for heavenly things, and teach us to dispense whatever transitory means submit themselves to us, for use, not for enjoyment; and that, following you as our leader and omits 5. forerunner, through the temporal goods commode 2. that you have prepared for us, we may procure eternal rewards.

[XXI] After these things the distinguished prelate directed his way to the most delightful place which is called Wizaburc Wirzaburg 2, Wizeburg 3b, 4, Wurzburg 5.; and there imparting to very many the grace in which he abounded, he hammered out, from those purged of the dross of secular life, emulators of religious discipline. Here too, as in his other constructions, Christ stood by with effective cooperation comparatione 3, 4., who fired the hearts of many with such a goad that they conferred very ample estates and possessions on that same place (e. l.) omits 4.; and there was prepared que omits 2. in a short time a monastery most suitable for the service of God, and for those renouncing the world the anchorage of a most safe harbor, where, not a few brothers being gathered in the fervor of spiritual exercise, the kindly father instituted the observance of the most honorable and most discreet Rule of Blessed Benedict. And so he returned to the monastery of Hornbach Hornbacense 4, Horbachcense 5. by his own path, which on account of the privilege of a pious memory is still at the present time called the Path of St. Pirmin. [cc]

[12] XXII From (Ex-viri) Cum fama b. v. Pirminii ex eius p. o. a. 5. such ardors of pious works, therefore, the fame of the blessed man (Ex-viri) Cum fama b. v. Pirminii ex eius p. o. a. 5. spread pervolaret 5. far and wide, so much so that the excellent prelate Boniface Bonefacius 3a, and so throughout., who then presided over the see of the metropolitan city, namely Mainz Moguntiae 5., and who from the boyhood of his earliest age had striven to carry out with worthy work what he prefigured in his name, determined to go adire 3, 4. for the sake of visiting him, and did not omit to come to that very place Gamundium. Blessed Pirmin, receiving him, rejoiced with great affection that he had deserved to be visited by so great a priest. One may estimate how great was the gladness in the hearts of both, what quae 5. an abundance of copious exultation, flowing from et 5. the inundation of the Holy Spirit, while each shares with the other the grace granted, each teaches and learns, each puts on and draws in Christ; and by as much longer conversations as they give themselves to one another (d. c.) c. affantur 5., by so much tighter bonds are they bound in the love of Christ. Happy are they to be judged who beheld the embraces of such great prelates, heavy with faith and truth, seasoned candidos 5. with purity, fruitful in the vigor of sanctity, whose most sweet kisses, fragrant with the nectar of charity, the gifts of the Holy Spirit bedewed. So by the prompting of divine love they resolved to pass some little time together, so that a adds 3a. by the most wholesome efficacy of conference they might propose many things on the state of the holy churches, on uniting in true verae 5; (in v.) munere 2. concord of peace the rite of the peoples entrusted to them, and deliberate on all the most useful utilia 1, utillima 2. things. Hence, enriched by the gift of salutary exhortation cohortationis 5., or rather strengthened by the hand of brotherly consolation, they rejoiced together with most glad affection. XXIII But St. Boniface, thanking God in many ways that he had found invenisset 4. in Blessed Pirmin a grace greater than was commonly reported, a mutual blessing being given and received, returned home [(ad sua) in sua 1, 5. 2 omits the rest of this chapter and the three following, with the first phrase of chapter 16.]. Of the vigor of his merits my mind is in labor to insert inferre 5. something in this little work; these being run through, the end

of our subject we shall consecrate to our Pirmin. [4 omits the rest of this chapter and the two following, the scribe remarking: Cum autem ad vitam sancti Pirminii nihil attineat, sed tantum martyrium sancti Bonifacii contineat, omisimus.] For the aforesaid priest, as a warlike athlete fighting in the service of Christ to put forth exercere 5. his strength vigorously naviter 3b, immaniter 5., made the attempt to attack the most ferocious people of the Frisians Frysonum 5, and so throughout.; that if he could there withdraw any from the most filthy worship of demons, he might subject them to the most sweet yoke of Christ. For there was still a great part of that people an exile from the true faith, given over to excess omits 3. to the foulest rites of paganism paganorum 5., and in many ways savage and profane in its barbarous brutality.

[13] Now when he was already setting out there along the bed of the river Rhine (iam p. R. f. a.) p. R. f. a. i. 3., it happened that he arrived at a certain place in which there dwelt commorabatur 3, 5. a woman of pious works, who also offered him the welcome comforts of hospitality. Moreover etiam 3, 5. she had a chapel adjoining and attached to her own dwelling, in which she had been accustomed continually to pay her due of prayer. There hung there a certain cast vessel, of moderate weight, which common usage names a scella scillam 3a, schell 5. (h. u. s. n.) u. h. n. s. 5., and which affected the senses of those who heard it with the sweetness of a wonderful sonority. This the kindly man asked that it be given him by the aforesaid woman dedicated to God omits 3., if ever God should grant him to return from the labor of the work he had purposed. And she illam 3b., knowing that nothing should be denied to the prayers of so great a man, promised with a most liberal affection of mind that she would furnish it to him on his return. XXIV And the Lord's strenuous soldier, setting out from there, came as he had purposed in his mind to Frisia; where, armed with the most tenacious three-ply mail of faith and fortified with the helmet of unconquerable confidence, he proceeds to pierce terebrando 5. his fiercest enemies with the finely filed point of gospel truth. Accordingly the heavenly commander, helping his struggling soldier, fixed in the hearts of many the darts of the saving word; and they, wounded wholesomely by their point, kindled by the tinder of light, detest the fog of their former error, and overcome by inward compunction, they begin to sing: Your arrows are sharp, most mighty of kings. Then they renounce the fellowship of the left side, take to themselves the comradeship of the right, and in all things follow the teaching of the sacred prelate. He, making them shining white candidatos 3, 5. with kindly baptism, thoroughly taught them the perfect observance of the Christian religion, and pressing on with watchful care, brought it about that those who before had been armor-bearers of a dangerous hostility became companies manipuli 5. of the chosen city civilitatis 3, 5.. [XXV] But others of the Frisians qui adds 3. refused to desert the camp of the Babylonian conspiracy, and thought it better to serve as soldiers under cum 5. Nimrod Nemroth 3b. than to be subject to the yoke of Christ, turning aside to their obligations, they arm themselves with the scales of envy immunditiae 5., they construct struunt 5. the worst schemes, they await captant 5. a suitable time in which they might be able to attack and overwhelm the man of God and those who clung to him. So they are eager quickly to bring forth peragere 5. the crime conceived by the viper's viperino 5. seed. For the host of their impious society being massed together, they hasten to pursue the holy bishop with every madness of cruelty. Finding him pressing on with the execution of pious work, without delay they slaughter him together with many who clung to him. The wonderful dispensation of God allowed this to be done so that et adds 5. it might distinguish its servant with the triumph of martyrdom, and on the day of just examination might punish more severely those who despised the salvation offered. For he, slaughtered on earth, shines more finely polished in the court of heaven; he suffered a momentary punishment, through which he gained the palm of perpetual glory. But these wretched men, ignorant of what is written: Everyone who takes acceperit 5. the sword, shall perish by the sword, are tormented every hour by the horror of the crime they have perpetrated, are confounded by the awareness of the sin committed until they have interpreted the sentence of that Scripture by their own works. In fact they deserved this from the divine vengeance, that the madness of their own fury being turned conversi 5. about, they should rise up against themselves, and drawing their swords should destroy one another mutually. Of them none survived, except one (e. u.) u. e. 3, 5., who thought he was exempted from a destruction of this kind, but did not escape the avenging hand by another kind of death. For, seized by the dropsy, he began to swarm wholly with worms, until, his limbs being dissolved by a miserable plague, he was finished est adds 5. by a worthy death, and gave all (cunctis-sanguis) cunctisque patuit quod Deus erat vindex sanguinis 5. to consider that God the Lord of vengeance renders retribution to the proud, and that the blood (cunctis-sanguis) cunctisque patuit quod Deus erat vindex sanguinis 5. of the saints (s. s.) sanct. sang. 1. which was shed demands vengeance from God. XXVI After these things whoever of the blessed man's household had survived the killing urged those whom they found possessed by piety to help them sibi 1, omits 5. with the solace of kindness to lay out the remains of the kindly prelate and to carry them back to the region from which they had come there. As divine grace (d. g. d. e.) dum eos div. gr. 3, 5. put them in possession of this, they gather the sacred bones, place them on a bier, and, tuneful canere 5. in hymn-singing harmonies, began to return by the same road by which they had come. And when they had completed so much of the journey that it was possible to come within the space of one day (u. d.) d. u. 3, 5. to where the handmaid of God Beala adds 3a. [ee] had furnished hospitality to the blessed man, behold, the little bell which he had had promised to him, nothing that could be seen striking it, began of its own accord to stir itself, and, prompted by the stroke pulsu 3, 5. of its clapper, to offer its accustomed sweetness of sound; nor, wonderful to say, did it cease to resound before the blessed relics were carried into that very oratory, at whose peak it had been hung. Truly Vere 3, 5. almighty God ordered it to be stirred by the ministry of angels, to give it to be clearly understood with what sweet songs of melodies that soul was enjoying itself in heaven, to whose dead body on earth the sound of inanimate animatae 3. matter was making its music (agaulizaret) [ff].

[14] * XXVII. For the benefit of so great a sign, therefore, praises having been celebrated to God, they carried the bones of the venerable prelate to Mainz, namely to the see of his own diocese. A copious assembly of clergy and people being gathered adunato 3. there, they translated him with all honor as far as Fulda; where, as he himself had ordered while living in the body, they placed him omits 1, 5. with hymns and psalmody. Now that the pious Lord might express the vigor of his martyr's merits, he relieved with a great outlay of his grace the multitude of the people, which was exceedingly wearied because of the long journey. For the stream running down there is said suddenly to have belched forth eructuasse 3a, 5. so great an abundance of fish, that although an innumerable company was present, it brought all full satiety satietatem 5.. And stupor struck the hearts of all with great wonder, that (s. p. a. q.) stupore perculsit admirationem quidem 5. he who once in the desert from omits 5. two fishes satisfied five thousand men, now, out of the same overflowing fountain of kindness, suddenly, for love of his bishop, ordered so great an abundance of fish omits 1. to appear, which should remedy the want of a very great crowd. So igitur 3. refreshed by so great a gift of God, fortified by the so lively intercession of the martyr, they went back each to his own. There are bestowed too in that very place from that time until the present day many benefits on those who seek, ask and trust in the suffrages of the blessed man, our Lord Jesus Christ granting it, to whom everlasting glory abides for ever.

[15] XXVIII From (Ex-Pirminium) Haec de sancto Bonifacio 5. the occasion indeed of St. Boniface's coming to Blessed Pirmin (Ex-Pirminium) Haec de sancto Bonifacio 5., we have digressed outside the path of the subject begun. Yet this digression will not offend offendat 4., since as we return to our Pirmin there occurs occurrerit 5. to be related a similar miracle made known through his merits. For Wido, descended from the stock of the above-recorded Werinher, holding the monastery of Hornbach Horbachcense 5. under his own dominion, was fuit 5. exceedingly devoted toward it illud 5.; and conferring very many gifts, he adorned the face of the holy oratory with loftier structures, polished it with an ample splendor of gold and silver, and wherever means allowed suppetebat 5., he advanced it shrewdly and vigorously. But at one time, driven by the giddiness vertigine 4. of no good counsel, he did not shrink from acting against these things. For a Quondam 5. certain omits 5. bell, which (c. q.) campanam quae 5. on account of the mass of its choice material (m. m.) mass. mat. 5. and the proper aere 5. tempering of its mixed metal, had great elegance of sonority, he ordered to be taken away auferre 5. from the kindly oratory, and to be transferred to the place which is named (q. L. n.) Nov. nominatum 5. Locusvillare Locwilare 3b, Loquilare 4, Novillare 5.. But that in this (in hoc) omits 5. he had acted wrongly and against St. Pirmin, he very quickly recognized, not by experience of vengeance, but by the clement outcome of a wonderful sign. For the aforesaid cast vessel tintinnabulum adds 5., after it was hung up in the aforesaid place, could give out no sound at all, and remaining altogether que omits 1 dumb and unserviceable inane, quod 5., struck all omits 1. with great stupor. But when the aforesaid Wido, smitten with trembling and horror, ordered it to be carried back referri 5. to that kindly monastery, according to the sweetness of its former pristinam 1. gentleness it recovered and gave forth a sound pleasant and delightful to all. Hence the evident sanctity of the most blessed man was published vulgata 5., hence surer hope and greater confidence arose in the faithful to ask for the suffrages of him whose merits they see to weigh so much with God. Hence his more vigorous protection for the monastery omits 4., whose goods none dare aliqui adds 5. seek after, which they know to be protected by so robust a defender.

[16] XXIX This excellent patron, after Blessed Boniface withdrew (b. r.) r. b. 3, 4, 5. from him, grew more eagerly fervent in holy work (in s. f. o.) f. in s. o. 4.; and as if he had before ante 4. done nothing, forgetting the things that are behind, he stretched forward to the things that are before with all watchfulness and strenuousness. And when he had already omnium adds 5. seen the advances profectus 2, proventus 5. of the places built by him well ordered and established, and had perceived that his sons, whom he had begotten without number, were bringing forth the offspring of living works, reckoning that it was time to cease from the labors of the practical life, he turned vertit 5. all the keenness of his mind to the contemplative, and avoiding the manifold anxiety of Lia, with all the fervor of his soul he burned in omits 5. love of Rachel. Now growing hot to cling to her longed-for embraces, neither by night nor by day did he cease to burn the incense thymiamata 2. of prayer, supplying to the frequent outpouring of tears nourishment from the upper watered ground. Devoting himself to an intent of this kind in an untiring contest, he perceived

that the time was now at hand in which he was to receive the unfading reward of his sweat. [XXX] Then the companies of his sons being summoned together, does he not (nonne- exhortari) hac brevi eos adhortatus est 5. seem to exhort them (nonne- exhortari) hac brevi eos adhortatus est 5. with this brief admonition? You know, most beloved brothers, how from the first time of my coming to you (adv. mei ad vos t.) mei ad vos adv. t. 3, 4, adv. mei t. ad vos 5. I have carried out the provision for your salvation, have reserved nothing of mine for myself, have spared perceperim 2. nothing, pondering your progress, turning over your benefit. Now therefore, since quoniam 2, quia 5. with Christ's help I have fought the good fight, I have finished the course, I have kept the faith of the grace imparted, I have resolved to admonish your zeal, that you worship with firm faith him who has invited you to his grace, that you strive intendatis 5. toward him with sure hope, that fervent in his charity you endeavor to advance in the execution of good omits 1. works (e. p.) exsecutionem perficere 6.. Recall that for sustaining you (voscorrob.) omits 1. and strengthening you in the service of God (voscorrob.) omits 1. I have provided you with ample possessions and estates. For heavenly grace stood by me, and had animated the hearts of many to bestow these things. Take counsel for yourselves, take counsel omits 4., that through the earthly goods I have prepared for you, you may procure the eternal gains of your souls (a. l.) l. a. vestrarum 3, 4.. For if, which God forbid, you act otherwise, believe me, believe me, what ought to have advanced vobis adds 5. you to profit will be changed into loss. Search then iugiter 2. the divinely adduced scriptures, in which you will be able to consider what God orders to be done, what he forbids; what is the highest good, what the lowest; what one ought to use, what it is fitting to enjoy and to delight in. Let it be settled in your mind, above all to live in humility, to embrace patience, and to abide in the love of brotherhood without the varnish of pretense (f. s.) simulatione 5.. If you attend to these things, the intercession of all the saints will be more present to you, Christ more placable, the attainment of your wishes more effective, until you deserve in the heavenly kingdom to become sharers of eternal happiness. XXXI These things being sweetly brought forth, the limbs of his body now dissolving into their beginnings, he armed his soul with the heavenly viaticum, and crowned with every kind of virtue and full of the riches of merits, on the third day before the Nones of November he sent it into the starry seats. Although his departure did not come about by shedding of blood, yet it does not lack the honor of martyrdom; for he, wholly denying himself, in all the time of his life subdued subiciebat 2. his flesh to the mortification mortificationis 2, mortificatione 5. of the cross of Christ and followed Christ with all the steps of his mind. Indeed if perhaps the cruelty of persecutors should threaten, he would rejoicing undergo punishments, however quaevis 5. savage. Abraham therefore was not less in obedience for that, nor Isaac less worthy of the merit of sacrifice, because an angel coming from heaven forbade what was desired to be fulfilled by vow from being done. The body, moreover, of the most holy man was gathered up by the faithful, and laid with all reverence in the oratory of his monastery; where the benefits of healings are continually bestowed without number. In fact the blind receive light, the lame the power to walk, the deaf hearing; and by whatever kind of infirmity iniquitatis 3, 4, 5. they come veniant 2. afflicted, being made sharers of soundness, they return glad, the merits of the most sacred sanctissimi 4, 5. prelate obtaining this from the most mighty restorer, the author of all good, Jesus omits 4. Christ our Lord, to whom with the Father and the Holy Spirit abides one deity, equal power et adds 5., and incomprehensible majesty through infinite ages saeculorum adds 5.. Amen.

Here ends the life of St. Pirmin, bishop of the fortress of Meltis (Explicit, etc.) omits 1, 3a; ab Othlono Benedictino monacho exarata adds 4..

There is interpolated at this place in the Innsbruck apograph alone a chapter on the relics brought by St. Pirmin from Rome, which in no way agrees with the sequence of the narrative. From what source these things were taken, however, I have not found out. The chapter is written in the following words, in a style here and there quite barbarous:

The holy apostolic man gave to Blessed Pirmin on his return from Rome, for love of St. Peter and in his affection, one little silver casket and in it a pledge of the precious relics of three hundred and sixty saints, containing in the first place a part of the blood of Christ by which the whole world was redeemed, then of the twelve apostles, whose flowing holy doctrine, abiding even till now, is by God's help derived to the remaining age until the aforesaid turns the world Note: [sic], and a part of the cross of Christ, on which hung the price of the lost world. That casket the pope sealed close at hand with a seal, and ordered St. Pirmin that the said little vessel be kept shut in that manner forever. And so when St. Pirmin returned from Rome, and after the divine work searched out above was finished, Theodoric, the noble king of the Franks, being dead, who was a willing helper to the aforesaid saint in all that the pope had commanded him to do, he revisited the lofty roofs of Charles, the illustrious king of the Franks. He had a daughter most prudent in the service of God, named Hiltrudis. In whose sight the kindly man Pirmin found favor. For the aforesaid king's daughter ordered a casket made of gold and silver to be prepared for St. Pirmin, for adorning that silver one which the blessed pope had handed to him and for protecting the relics of God and the saints as long as the present life revolves. Its front part precious stones cover in varied color, with gems and pearls set apart. For the upper part has an image of a man in very clear crystal in the middle, and is wonderfully adorned with a circle on the left, above and beneath, with minute stones, tawny electrum and twisted gold. The lower part also of that little vessel has in the middle of this a strong onyx surrounded with the best pearls, and on both parts a green chrysoprase stone, with precious pearls set around it into a mantle of electrum, walled with gold threads wonderfully sunk in. The back part of the aforesaid casket has two plates in the middle, and round about them little silver nails beautifully joined. Its upper part holds in the middle the name of St. Pirmin in raised work artistically with ligatured letters, and two little spheres on this side and that, and two rods lying beneath. The lower part holds in the middle four two-formed lattices, with columns and bases wonderfully raised, and in the middle of the lattices as many forms of the cross of Christ raised up. Around the arches Note: read arcuum? a lying rod binds together the lattices, and around the rod is written: In the name of God Bishop Pirmin ordered this to be made in honor of our Lord and Savior. Beneath, moreover, with a staff drawn under of gilded silver, closed with a key having a silver one beautifully made (but no one among us has dared to open what St. Pirmin closed, lest by the opening of the upper casket entrance should lie open to the inner one, which the blessed pope closed with his own fingers and ordered to be closed forever), it has a silver cord connected with the same difficulty, which is rarely seen by human gaze as to whether it is fastened inside by little nails or by silver hooks, except that I know this to be artistically joined, for from outside on the surface the aforesaid chain is wholly even and round, so that it cannot be felt with the hands nor seen in what place it is flatter than elsewhere.

ee. In the edition of Mabillon alone there is added at this place the word Beala, which neither the Chesnius codex nor any other displays. I should think that this name crept into that edition from a mistaken reading of the text in Christopher Brower. There, namely, since page 20 ended with these words quo Dei ancil, and the following page began with what follows in the text of the Life, la beato viro, under the last line of page 20 were printed the syllables la bea, which are the first to be read at the top of page 21, namely according to the custom in those days generally received among printers, which we too have maintained in publishing our work. These syllables Mabillon by a strange error added to the text in such a way that from it arose the fictitious word Beala, altogether to be deleted.

ff. Ἅπαξ λεγόμενον, as it seems. The origin of the word is very obscure. Cf. Du Cange's Glossary on this word.

* The order of the chapters is here inverted; thus chapter 14 of Life II corresponds to chapter 15 of Life I, and vice versa.

METRICAL LIFE OF ST. PIRMIN.

From the apograph of John Egon, ed. Mone. Cf. above, Prelim. Comm., num. 15 – 17. The first verse was missing in Egon's copy, and now and again he could not read certain words that were too indistinct.

is to the watchful … the due rights of service.

No man clad in mortal fleece can look on you,

No ungentle heart lays hold on you.

But although your deity is not seen by these eyes,

[5] The course of the moon, the machine of the heavens, the fabric

Of the sun's world, the splendor of the sea, the lowest deeps of the abyss,

The fertile fields, likewise the floor of the broad estate,

Both bear you witness, applaud you and serve you,

And your power shines in them, your honor is seen.

[10] But your wonderful might appears more in the saints;

These submit themselves to you, obey, become a sacrifice,

They break the flesh, repress it, gird up their loins,

How good a king you are, O Israel's God, how wonderful *, these

Show more clearly to others. David, you sang these things

[15] As if you were telling: Let those who are not able

To marvel at the virtues of merits, together with their acts,

Marvel rather at him, from whom all goods flow,

From whom drip the virtues that heal hearts.

You begin from the highest, you descend to the lowest, inviting

[20] Every created thing and every born thing to his praises.

All these being expressed, and signified in order together,

You conclude them thus: Let every spirit praise him.

And since, O Christ, God, you work in your saints,

And in their acts you are glorified through the ages,

[25] There is no doubt that he praises you who writes their deeds

And with their departure composes their natal feasts.

Hence one admonished in mind, anxious to write the acts of holy father

Pirmin, but having gained his hope from him.

Though my tongue be less polished, I may fear the eloquence

[30] Of rudeness, or the fault of foolishness,

Yet trusting in the merits of the excellent father, his praise

Is sung, whose gentle reverence blooms.

I undertake this work; favor the noble theme,

O Christ, grant me to speak in rhetorical figure,

[35] And water my tongue for me with a nectared shower,

Polish my sense, offer me elegant words.

In the time of Theoderic, king of the Franks,

He was prelate in the city of Melci, giving the teachings of the law,

Watering dry hearts with a shower of sweetness, sowing

[40] The words of salvation, granting to climb heaven by safe steps.

The people flow here to him, as to a vessel stuffed with honey

The bees come together *, taking for themselves sure food.

At this time there was in Germany one primate *

Named Sintlas, giving pious vows and prayers, of good repute *,

[45] Who was accustomed to go round the thresholds * of the churches.

It happened that he entered the parts of the Franks;

And when he saw the saint of God sweating at his labors,

He clung so greatly to his divine doctrines.

Here the church reigns, the law of religion flourishes,

[50] Justice grows, nor is the teaching of Solomon lacking,

Peace thrives here, the clergy rejoices, virtue rules,

Schism perishes, the true Solomon is venerated under him.

With such words therefore he approaches the venerable man,

Worthy of praise, and to be made famous for his pious merits:

[55] Kindly father, the people joined to you are blessed, happy,

Having fulfilled the law of God, through you they are made firm in it;

This then is not your people, of whom it is found

In sacred scripture: The little ones asked for bread,

Yet they found none to break it for them *.

[60] Woe to you, my barren people! [Now] * no one

Offers you the divine streams, your rudeness drives you to hell **;

You are proved to be without law, far too poor in faith,

And your rulers, though a parent, are less without altars.

Assent, holy father, hasten, help, consent to preside,

[65] It is necessary that you enter these parts.

Purge crimes, plant the flowering seeds of good conduct;

Provide the lights of truth, bestow the summits of honors;

Take away harmful things, grant us to merit the heavenly kingdoms;

Show joys, try to heal wounded hearts.

[70] To these things the kindly man said: Your devotion is judged

Worthy of favor, for it seems full of honor,

But I think that the [ear] * of counsel should be cautiously applied to these things.

I refuse to take up the care of another prelate,

Which I know is laid down in the sacred canons.

[75] That I should attempt * that would not be safe for me,

Since I am not sent or called by the pope,

Nor have I been asked by other prelates.

If it pleases you that I should favor you, let us set out together

For Rome; and let us speak to the pope on these things you ask.

[80] On hearing these things joys burst forth, the devout mind

Grows, Sintlas makes for his native soil,

Wishing to take with him to Rome fitting provisions

For the use of food, afterward taking up the level road.

But the excellent father, led by the zeal of piety,

[85] Made for it more quickly, exercising the work of goodness,

For he refuses to break the pact of his promises for the love

Of Christ, in whose honor he took up this work.

Then on a certain day when he entered the threshold of the church

Of St. Peter, and at the same time the pope came there,

[90] He was seen by him, soon the pope burns to know

This bishop; whom he learns to be a Frank;

Saying: Why do you not cautiously guard the strangers

Coming here? These are lurking in fraud.

And the just man of prayers smokes the altars with incense,

[95] And offers clear minds there with pious vows.

Coming to the tomb of St. Peter, here is shown

A wonderful thing to be noted of his merits:

The pontifical staff, because he commits it to the ground,

Remains upright, nor could it suffer a fall;

[100] But it stands without motion, until the holy man

Of his own accord should rise, and place it with his own hands.

On seeing this sign, the pope began to grieve for his suspicion

Of evil and to have a contrite heart;

And prostrating himself at his feet, he spoke thus:

[105] Forgive me, pious man, what I have been thinking.

The pious man raises him up; giving embraces and kisses

They were, and multiplying divine words together.

While they wisely persist in these conversations,

The pope frequently asks the reason for his coming.

[110] The aforesaid father reveals to him all things in order as they had happened,

And hides nothing from him concerning Sintlaz:

How he had rebuked the sloth of the rulers

Of Germany, had asserted that they were so little anxious;

That the whole people were returning to paganism,

[115] Undergoing their first error with the law dismissed

On account of negligent rulers, and were thus perishing,

Unless someone should come to their aid by showing them the way of truth,

Destroying the sect of errors, striving to heal.

As the pious father was thus explaining the reason

[120] For his coming, recounting how things had happened,

The noble Sintlas is present, testifying that each thing is true,

Saying: Late times of help often do harm.

Therefore favor us, fathers, let the delay cease, which breeds

Grief for me; I ask the fruit of your consent.

[125] The pope, seeing both warm with the fervor of faith,

Rejoices that their minds are inflamed * in these things,

And glorifies God, because he has disposed to gain

The hosts of the peoples by the prayers of these servants;

Fearing to incur the offense of Christ,

[130] If he should not supply what these men together were asking.

Therefore by papal power he strengthens and fortifies

All that was sought, supplying the desired wishes.

So a letter is sent to Theodoric, king

Of the Franks, obedient to the law, friend of the law,

[135] In which the pope admonishes, asks, commands that he accomplish

Their pious wishes with all solicitude;

How this can be done, with capable ingenuity

He instructs, and admonishes with a teachable and shrewd mind,

That the Frankish and German prelates being summoned,

[140] And these being present and side by side,

He should rebuke their excesses and sloth,

And that a wandering people is ruining both laws;

That he should assert also that these could not deserve

Pardon of so great a fault, but should fear worthy scourges,

[145] Unless they should receive him to their bishoprics,

Should submit themselves to him with the people, because he was pleasing to God.

The king carries out the mandates laid on him; for he orders

These to be called and to be associated without delay.

In their midst Sintlas rises and makes manifest

[150] How their sect troubles the pope * with errors,

Who grieves and laments the fall of the people and the error

Of faith, and that these men act negligently and wickedly;

And he says to them that the pope has ordered this man

To be summoned to Germany, that he should have the care of the people;

[155] Should plant there the virtues of good conduct and of honors,

And should root out there the roots of vices.

These prick their minds, fearing the divine scourges,

And bruise their hearts, and know themselves to be guilty;

According to the papal statute they receive

[160] The excellent father, and furnish him a safe journey of entry.

So, like a shower scattered from heaven, he desires to go

To them, striving to establish them in the law and the faith.

With the dew of the saving word he waters arid hearts,

And thus shakes and enfeebles the strength of the bitter enemy.

[165] While he was sweating at these labors and obeying the Lord,

Here too multiplying the doctrine of the word,

Not far from the country which is commonly called Owa,

In which many reptiles crept [in] order:

Sintlas says to him: Your doctrine, father, be blessed,

[170] Through which the sect of the first error is left behind.

Now the ground is full of fruits with a life-giving shoot;

What were dry things are now flowering and pleasant;

Those things now revive which were deserted;

Here the fountain of faith now wells up, heresies have perished.

[175] Advise in what part we may be able to build a church,

Where we may render praises to Christ for our offenses.

He says: Let the island that lies nearby gladden

Your mind, for it holds a suitable site.

With swift ship, if it pleases you, let us go to it,

[180] Perhaps God will show here that what we desire is to be had.

— My father, far be it, he says; it overflows with deadly

Serpents, and the habitation of men does not cleanse it.

To him the father: O man of little faith, was not all

Power given to Christ? Why do you trouble me by doubting?

[185] Did he not himself grant to his servants to walk over these,

To crush them, thus to trample them, to put them to flight?

These things said, they make together by ship for the places

In which they know the so filthy lairs of serpents to be.

As this man enters, as if compelled by force the venomous

[190] Crowd withdraws, flees, leaves these places, obeys.

As it went away, on the third day and by night

The surface of the lake and its bound were seen to be full.

Soon, this being cast out, he here cuts back the stocks,

Thorns and shrubs, the people help him, and the low

[195] Filth vanishes, all stench perishes, a fountain of honey-flowing

Fragrances wells up here with delights.

So by the father's zeal a house of Mary is built here;

To enrich which the mind of many is animated:

Estates, country lands, houses, patrimonies are given to it;

[200] But these are doubled especially through Sintlaz.

There are established in it religious fellowships,

Zealous only in the divine offices,

Which are fervent in holy religion,

Who overcome the waves of the world in a safe anchorage.

[205] O once barren, now teeming with sweet shoots,

Owa, you shine like a paradise filled with flowers.

Smeared with briers, beset with brambles, you are now crowned

With tree, vine, house, you are found flowering and blooming.

Pay thanks to God, sing immense praises,

[210] For you rejoice as endowed with the gifts of so great a patron.

In you once serpents vomited their venom,

The toad, the dragon, the soot held their lair;

In you now are little sons most sweetly singing

Alleluia, revering Sion and its king.

[215] Hence you will be able to say: Who has borne me these children?

I do not know who has cherished them. I was beset with thorns alone;

But now I am written in the hands of the Lord, to whom

My walls will be pleasing without end, and they will remain stable.

This therefore is the first place that this father of wonderful

[220] Virtue builds in praise to you, O Christ;

Where are many serving you, pure from crime,

And they shall be future citizens of heavenly Jerusalem.

Persisting in this purpose and fervor of mind,

He here builds distinguished churches with the help of the people,

[225] Which are commonly called Morbach, Scutura, Swarze,

Althaha, Genginbach, Frauris, Masmunstre, Nuwilre.

This could not have been accomplished without prodigies

And signs, but I know it was done by varied power,

How great which the sloth of writers has neglected

[230] To make known, and at the same time to explain these things.

After these things I shall lay open the church of Hornbach,

How it was begun here, and shall recount it briefly.

There was here a certain Werner, made illustrious

By the high lineage of the Franks , scu .. tra * blessed,

[235] Iustus, fortis, inops, clarus, locuples, pius, almus,

Lege, fide, fastu, vita, gazis, ope, factis,

Fraudem, ius, schisma, virtutes, crimina, pacem,

Sedat, amat, placat, serit, exstirpat, simul auget. [Just in law, strong in faith, poor in pride, famous in life, rich in treasures, pious in wealth, kindly in deeds; he quells fraud, loves right, appeases schism, sows virtues, roots out crimes, and at the same time increases peace.]

When mention had been made to him of the pious father,

[240] And he had learned that he was fervent in the school of God,

And that under him the order of Benedict had thriven well,

He sends envoys, and asks him to come to him,

To make the proud humble, to soften the evils of wrath.

The father gives him consent to the work of piety,

[245] He declares that Christ gives the assent of heaven freely.

And when they had stayed together for some periods of time,

He says: I am compelled to disclose to you the secret of my heart.

Here round about I hold pleasing patrimonies

… an allod and I have * broad estates;

[250] Many of which I wish to give, on these being stipulated,

To build a church soon in praise of the Deity,

Where forthwith may be established honest fellowships

Of religious: let the life in them be modest,

Let the norm of the fathers thrive, let the order of Benedict lie open,

[255] And let these little sons be neither apostates nor feigned.

Advise in what part of the place we may be able to accomplish

This purpose; may God grant what we ask.

To him the father: I shall gladly obey this desire;

If I withdrew from these wishes, I would act negligently.

[260] So the strongest of the athletes, never shaken

By harshness nor lifted up by prosperity,

But girded with the belt of faith, desiring to gain for himself

Heavenly gifts, then with a crown shining forth,

Unwilling to leave off divine pursuits with his vows,

[265] Burning with delights, he builds a tiny shelter,

That by it he might here avoid the heat of the sun.

It happened that a certain countryman by chance came here,

Saying: If you wish to know, most holy of fathers,

There is an excellent place, sited, very good, near here, broad,

[270] Uncultivated, and pleasing to those who spurn the world.

It is called Gamundia, it arises through the running

Together or the flowing together of twin rivers.

If it delights you to visit it, you will find all that you sought;

God will fulfill your wishes, your desires.

[275] These things said, the pious father investigates it by walking through it,

The wastes of this site, and at the same time by walking through them.

Next he comes to the hut of the hunters of the said

Werner, justified worshiper of Christ.

Here will be my rest for ever and ever, with compunction

[280] Of mind he says, as David sang it.

Here it is soon cleansed; in praise of the Mother of God

And our helper a house is built,

Which the excellent father does not delay to sanctify,

Rather he wishes canonically to consecrate *, to enrich it.

[285] Thence from this he builds a noble monastery, where

Many might lead * this life polished by religion.

Under him rough things are changed into plain, foul things

Are made beautiful, and uncultivated things delightful.

Where then the wild beast was taken, there now is arisen

[290] Frequent capture of souls and the salvation of holy ones,

Who lawfully after the contest are to be satisfied

With divine dishes and heaped up * in the citadel of heaven.

The ears of the deaf are opened, here are unlocked

The tongues of the dumb, to the blind their lights are given,

[295] The steps of the lame are restored by his merits.

The pious man thereupon burns more and more with the love of Christ;

For he has been kindled by the heat of the Holy Spirit.

Therefore the peoples run together in crowds from every side,

Thirsting to drink the honey of his doctrine,

[300] And desiring to be confirmed with the oil of chrism.

But this father, seeing that the people had grown, chooses

And seeks the welcome dwellings of the earlier places,

That the people to be confirmed might be dealt with more quickly,

And be anointed with oil and sacred liquids;

[305] Considering that religious could hardly bear

Companies of women, together with enticing luxuries.

Hence by a certain sign God willed to explain

Or make known the merit of the holy * priest.

For when he had emptied the ampoules of chrism

[310] Because of the crowd of people, and had come to lack sacred oil,

He says: Make haste, hasten, run quickly, to his minister,

Fill these. He is not deceived by an untoward chance;

For he sees that the ampoules have been divinely filled again,

Full from the bottom to the highest bounds on every side.

[315] This sign is related to the people and the pious father;

Hence God is venerated in the immense jubilation of the heart.

So the father pours out groans and sighs to Christ,

With these words he composes his mind, and beats his breast too:

Blessed King, God, may power through all the ages,

[320] Empire, diadem, glory and praise be joined to you.

Fashioner of the human race, you cut

Rivers from the rock, you gave manna to eat;

From five loaves you satisfied five thousand,

From two fishes; you are light, the medicine of life.

[325] Glory and peace * be to you, for from heaven you willed

To refill this sacred chrism, with which you appointed us to be anointed.

Afterward he strives to perform the offices begun.

The people run together, and seek to be anointed with the sacred liquid.

So in this exercise he stays that day,

[330] Until the sun is put to flight by the coming of dark night.

All things being completed, the people prepare to return to their homes,

And strive to magnify God for these things.

Werner at once fulfills whatever he pledged,

And in his heart he stores up the miracles he has seen.

[335] And besides these he gives very many estates and lands,

Which he did not promise, and the rights pertaining to these.

The Vosges encloses these, as is proved by his deeds,

In which is the site of the estate that is called Pirmenisheusna,

In which at first huts of shepherds were built

[340] And herds of flocks had been led to pasture.

At once bushes, shrubs, thorns are cut back,

And shortly many estates are built there,

From which the church of this father receives many benefits,

And today possesses all its rights.

[345] So many others are zealous for the vows

Of the said Werner, worldly praise being set aside,

Giving very many estates that they possessed there

To sustain the companies serving Christ.

Here is to be weighed the wonderful dispensation of God,

[350] Which through this man made dire hearts gentle.

For as many as love him succeed to prosperity,

According to the purpose of those who are called saints.

There is none like him; with him as leader the flower of boyhood

Rejoices, the humble man is honored, so too the form of the aged.

[355] Iste fovet miseros, luxus mundi fugit ultro,

Ultro fugit mundi luxus, miseros fovet iste. [He cherishes the wretched, the luxuries of the world he flees of his own accord; of his own accord he flees the luxuries of the world, the wretched he cherishes.]

Stemmata, templa, viros, reprehendit, adornat, adunat.

Vana, dicata, sacros, ore, decore, fide,

Ore, decore, fide, reprehendit, adornat, adunat.

[360] Vana, dicata, sacros, stemmata, templa, viros. [Vain pedigrees he rebukes with his mouth, dedicated churches he adorns with beauty, sacred men he unites in faith.]

Pectora, membra, decus, pascit, sustentat, adauget,

Languida, pressa, pium, dogmate, rebus, ope.

Dogmate, rebus, ope, pascit, sustentat, adauget,

Languida, pressa, pium, pectora, membra, decus. [Languid hearts he feeds with doctrine, oppressed limbs he sustains with goods, pious honor he increases with his help.]

[365] Whence I am moved to weave with my pen how the said man

Goes to Wizenburg, clad in the power of beauty,

Where many rise to virtues from crime,

Supported by the nectared sweetness of his word,

Whom by purging he admonishes to spring back from the dross

[370] Of the world, and he strives to crown them in good acts.

Many therefore treasure up for themselves treasures,

Which neither moth nor rust nor thieves can take away;

For they give allods, patrimonies, estates, lands

To the said places, and strive to be without worldly care.

[375] From these a noble church is soon built,

In which a community of brothers serves Christ,

The Rule of Benedict is kept, a chaste life

And order flourishes, God is held there with friendly mind.

Thence, the said monastery being reformed,

[380] He makes for his first places, fervent there with grateful mind.

So as his fame flew far and wide,

Boniface asking in his mind [for] the sight of him,

Who at that time was archimandrite of the see

Of Mainz, removing the perils .. edis.

[385] With pleasant countenance and all honor Pirmin

Receives him, and does not know with what love to treat him.

The embraces of the two in turn … kisses

Gladden the people seeing from them the pious signs of faith.

They mingle conversations fragrant with sweet nectar,

[390] Which the divine gifts of grace bedew together with sweetness.

Happy the eyes whom the sight of such fathers

Fed, and cherished, refreshed and gladdened.

And when they had treated together of the state of the churches,

And had provided for the pious salvation of souls,

[395] The father rejoices to find in this father the seeds

Of merits, the fountain of virtues, and the flower of good conduct.

Aequus uterque, bonus, dives, pauper, pius, almus

Iudiciis, opera, spe, fastu, dogmate, mente. [Each alike just in judgments, good in work, rich in hope, poor in pride, pious in doctrine, kindly in mind.]

The inmost parts of the heart of Father Pirmin rejoice,

[400] That the pious grace of so great * a brother has visited him.

So the bishop of Mainz shortly returns to his own,

Not slow in the divine offices, pressing on and not idle;

But at least he tries to go to the land of the Frisians,

Persuading them to spring back from the sect of error.

[405] He preaches, admonishes, instructs, beseeches, rebukes, afflicts

The error of the people, and laments the fall from faith.

But the people, impatient, unhappy, hard, rebellious,

Soon vomits against him the incurable venom of gall.

It conspires, strikes, rages, and destroys and slays

[410] Him, and deprives and despoils itself of its own salvation.

So for the law he pours out his blood among the people

Of the Frisians, God thereupon multiplied his honor.

* Lest a wandering outside the subject disturb the mind

And mark the basis and vex the reader,

[415] It pleases us to turn the reins to the theme begun,

To depict … cora by the merits of Pirmin.

A certain man holding Hornbach under his dominion, the said

Werner's descendant, Duke Wido, called above,

Adorns these places with nobler structures,

[420] Enriches them with silver, polishes with gold, adorns, honors,

Confers allods, bestows estates, gives

Lands, houses; I think the true wisdom thereupon crowns him;

And he incites others to the revealing of the eclipse

Of revenues, and to the utter putting to flight of poverty.

[425] Yet at length, led by unsound counsel,

He plunders these places in vain, and with vain sweat.

He takes away a bell, and confers it on other places.

That this is a crime God shows by signs full for him.

That bell is recognized to sound on account of the mass

[430] Of its choice bronze material, and to resound the more sweetly.

And when it had been hung in a tower in these places,

It stood as if dumb, without its natural sound.

Soon Wido, struck with stupor, seeks to have it carried

To the first places with all the love of piety.

[435] Hence the merits of this father are more fully declared,

Salvation has arisen for many in whose doctrine.

Here the continual protection of the monastery is proved,

By what defender it is, by what guardian it is ruled.

Warned by this sign, let the plunderers of churches

[440] Stand thunderstruck, let them fear the death of souls,

Woe to the wretches who do not fear to despoil the saints:

They will not be snatched from punishment by late aid.

After the departure of the bishop of Mainz this man

Clings to pious vows, and mourns for the crimes of the people.

[445] When he saw the places well ordered or built,

And the flower of virtues was shining in his little sons,

He ceases from the care of Lia, burns with the love

Of Rachel and Mary, and flees the way of Martha too.

He has leisure to apply the incense of prayers to his

[450] Poured-out tears, aspiring to the solaces of the true light.

For the time presses, in which he hopes to receive the rewards

Of heavenly honor and of his own labor.

Hence the companies of brothers being summoned, he admonishes them

In brief conversations, both the great and the little,

[455] Saying: You know, brothers, how great a piety

I have shown you, and at the same time the benefit I have done.

Now since I have fought well, and have finished the course

And have kept the faith, I ask you, and admonish you again,

That you be of one mind in your deeds, fleeing luxuries,

[460] Firm in law, strong in faith, patient under the lash.

Consider also how, to sustain you, I gained

Welcome estates and broad lands,

How the grace of Christ favored me in all these things,

And animated * the minds of many to give to these things.

[465] Live thus, I counsel, I counsel, in view of the slippery goods

Of this life, lest it be said: Wretched ones, depart.

Believe me, believe me, if you act otherwise, you will be

Without piety and divine goodness.

Read the scriptures, by which the mind is stabilized

[470] In the Lord; what is to be followed or fled is found.

Keep together the bonds of brotherly piety,

Flee envy, the vice of contrariety.

If you do these things, the intercession of the saints

Will be pure for us, removing utterly what would do harm.

[475] Then, his limbs being dissolved into the beginnings

Of matter *, the father dies on the third of the Nones of November.

The earth rejoices that it is to be enriched by his body,

Heaven is glad as it receives his soul.

But although his death came without the shedding

[480] Of blood, yet he is not deprived here of the honor of martyrdom,

Who by bearing the cross or by mortifying the flesh

Denies himself, imitating the steps of Christ the author:

For if the fury of the enemy had wished to give him death,

He would have patiently borne it for the love of God.

[485] No less therefore did this Isaac and Abraham obey the commands

Of his maker, but believe at all times,

Because an angel coming from heaven forbade these things

To be done, which he strove to fulfill with pious mind.

His body moreover is entombed in the monastery

[490] Which had earlier been built by him.

There ears are unlocked for the deaf, tongue for the dumb,

Steps for the weak, sight restored for the blind,

Jesus our Lord granting these things, on account of the merits

Of his said justified worshiper,

[495] To whom with the Father and with the Holy Spirit be praise and honor,

Power, equal deity, through the ages, and equal might. Amen.

* codex mirabiles

* ad eum adds the codex

* codex primus

* codex opimus

* codex Lumina

* codex illi

* omits the codex

* codex ortum

* in the margin in Egon

* codex egrederer

* codex inflammata

* codex papa

* codex futurorum

thus the codex

* the words enclosed in brackets were supplied by conjecture by Mone

* read consecrando?

* codex ducunt

* codex tumulandae

* codex sui

* read laus?

* the edition tanta

* The poet has passed over what is narrated in Life II ch. 14 on the translation of St. Boniface

* codex hoc

* codex materia

BOOK OF THE MIRACLES OF ST. PIRMIN.

MIRACLES OF ST. PIRMIN, BISHOP. ^b

[1] Miracles obtained by the intercession of St. Pirmin The works which God, wonderful in his saints, continually works, as often as they come back to memory, so often touch the mind with the ardor of compunction: wherefore divine Scripture refuses to cover with silence these incentives of the spiritual road for those who come after. For he whom the Lord raises up in power ought to profit all in common: so that he who merits the Lord's special grace may be given to be imitated by the Church as a general example. Whence the Truth himself says: Let your light shine before men, that they may see your good works and glorify your Father who is in heaven. That all things are done by God for the edification of the faithful, the word of the Son himself testifies, who before his passion, as the voice of the Father came from heaven, said to the crowds marveling and hesitating around him: This voice came not for my sake, but for yours. No one lights a lamp and puts it in hiding nor under a bushel, but upon a lampstand, that those who enter may see the light.

[2] the writer professes that he saw with his eyes or knew through eyewitnesses. These things being thus considered, not resisting your precepts, O most holy fathers, I touch on a few of the miracles which our Redeemer has deigned to work through our patron Pirmin, and has given to manifest to us also, upon whom the ends of the ages have come, with what unchangeable piety he stands toward the human race. Supported therefore by your help, I open my mouth that it may be filled. I trust that I shall be helped in speaking *, since Wisdom has opened the mouth of the dumb. May he supply thoughts open in faith and truth, who has made the tongues of infants eloquent. What we have seen with our eyes, what we have learned from those who were present, what we hold as true and uncorrupted, we bear witness to by writing. We use the words of truth, that you too may believe. We, disciples of John, that is, of the grace of God, ought assuredly to be held truthful, reporting to you who love the grace of God the signs of power that we have learned from Jesus. Go, he says, and report to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise, the poor have the gospel preached to them, and blessed is he who shall not be scandalized in me.

[3] An old man who fell into a well is kept unharmed; When therefore the venerable abbot Adelbert by name had ruled the monastery of the blessed man ^c, in the wintry time of the year, the boys too being gripped by the cold, it happened that on a certain Saturday, as the brothers were washing feet and hands according to the Lord's commandment, the water for rinsing hands ran out. Then a certain old man, a layman in habit, regular in his way of life and conduct, went back to draw water from the well. When his strength failed in the drawing up, he incautiously let go from his hands the jar full of water, and fell head first into the well. The vessel then following from above, a swift rush threw him headlong, striking against the stones opposite. Now the well was about nine cubits deep. The event being reported to the brothers, they applied themselves to prayer with prostrate heart, supplicating the Lord more earnestly that he would prevent the water, given through his servant Blessed Pirmin for the use of those serving him, from being polluted by a homicide. Why say more? A copious gathering of the people came, stricken and mournful, doubling the many wailings produced by alternating sighs, and detesting the condition of this lot, it prepared the funeral rites of death. But after some * hours of the dark night, a certain man, breaking through the delays of hesitation, entered with a lamp the well neighboring on the shades, as though to rescue a dead corpse. A wonderful thing, and threefold after the purity of Peter the apostle and of Placid the boy of St. Benedict, the man going down had not yet entered the middle of the well when the old man, the dangers overcome, met him on the way. He, taking the guide of his journey, comes out, greatly rejoicing at the light. At length, being questioned by all, by what art he, falling headlong into the depths, had been raised up, by what means of safety he had been supported in these straits, destitute as he was of the strength of a lifetime long since past, with hands raised to heaven he said: As to my being safe, O Blessed Pirmin, the dangers being removed, I enjoyed the aid of your sheepskin. Faithful protector, in the waves you guarded an old man from all hardships: hence, stored up in a fixed mind, I know that all things are possible to him who believes.

[4] also the workmen by the collapse of a wall The aforesaid Abbot Adelbert, then, unfailing ever from good work, at the western door of the church increased by a tower begun the beauty of the house of God and the place of the dwelling of his glory. crushed, and a boy falling from the wall; When the work had been raised about fourteen cubits, the tempter was at hand to overturn the man of God from his devotion. On a certain day, while the workmen were building the wall higher, the malign spirit overthrew that same wall that was being built, and with the collapse crushed and bruised five men at once. The townspeople too, hearing the crash, ran up, struck with excessive grief, not at the damage to the wall, but at the crushing of the people. There was a continual tumult of the people, seeking those buried by the fallen stones; digging them out one by one, they kept up their lament, anxious only about their funerals. But carried in the hands of angels, lest perhaps they should dash their foot against a stone, in a few days their former vigor returning, they went back and persevered in their labor. The supplanter of the world, the devil, bewailing their safety, confessed from the mouth of a certain possessed man that by the intervention of a certain old man, namely Blessed Pirmin, the machinations of his art were deprived of effect. From that time on, wisdom strongly overcoming malice busied itself to repair the fall of the wall. And when its height was growing beyond the former measure, some brothers advanced in years, climbing to the top by the steps, were accompanied by a certain boy; who walking incautiously fell from the wall, and touching with his hands alone the surface of a corner stone, clung to it inseparably, until with the brothers' help he escaped the imminent fall. When the boy was lifted up, the stone fell to the ground, as if it lacked the lifting of a weight, and that which had firmly sustained the boy clinging to it could not sustain itself when empty; so that hence almighty God might show that, holding the stone in his hand, he preserved the life of the one hanging, who, rejected by men, was made the head of the corner.

[5] also a man cast down from the top of the tower. And as the wall was now advancing under the finishing hand, another man, skilled in the craft, climbed to the summit of the tower by the winding stairs ^d, to bring into agreement whatever was out of line. But the craftiness of Satan, accustomed ever to brandish new weapons at the knot, made the man, intent on exact adjustment, topple to the ground, striking him through three rows of beams. The brothers, who were paying to the Deity the office of vespers, hearing the sound of the fall, ran and lifted up the dying man, scarcely discerning any state of life in him. Why say more? Giving themselves together to prayer they brought back as if from the seats of the shades the warmth of the soul, the merits of Blessed Pirmin obtaining this, that the grace of powers should not fail in anything to those who serve him.

[6] A dying man recalled to life. At the same time a certain cleric, the architect of the same work, fell sick, pressed by a disease. Overcome by the sickness he lay for three days, stripped of the habit of life, excepting a thin breath. At the end of the third day, while certain brothers were sitting in front of him, two boys of angelic countenance, entering the house, stood beside the sick man's bed, one of whom, bearing a letter in each hand, said to the sick man: I bring you letters of life and death; choose of these what you will. In this right hand I bear the signs of living; in the left I enclose the end of remaining in this life. The sick man, on hearing these things, sighing from his depths said: I, ever shuddering at the shipwrecks of the world, have chosen to be an abject in the house of my God rather than to dwell in the tents of sinners. After these words, as he was eager to take the left-hand brief ^e, the other boy stopped him, saying: What are you doing, man of little faith? Bloody and deceitful men shall not live out half their days; but you, who will profit the church by the example of discipline, take the handwriting of life. Then he, lifting his eyes to heaven, said: Lord, if I am still necessary to your people, I do not refuse the labor; your will be done. At once, the boys going out, the sick man, returning to himself, told the vision to the brothers and gladdened them, now certain of his safety. Then after a few days he was restored to entire health.

[7] A lame woman granted the power to walk. In the days of Rogation, while the relics of the saints were being carried through the appointed places, on the fourth day of the week ^f they arrived at the field called Long-meadow ^g, and with a swarm of both sexes coming to meet them, they were received with the fragrance of pious devotion. As the brothers were celebrating the solemnities of Masses in that same meadow, a certain woman, lame through a bodily infection, came with a support; and she, supplicating in veneration of the saints, wet with tears, recovered her health by the intercession of the confessor of God and doubled the joys of the whole people by her recovery *.

[8] One who mocked St. Pirmin struck with death divinely, Abbot Adelbert having been received into the bosom of eternal blessedness, Garemann, the foremost of his congregation, appeared by divine lot to be placed in that office ^h. He, subject to the yoke of obedience, clinging to the fatherly footsteps, chose the way of truth and did not forget the judgments of God. But, as it is the way of the wicked to envy others the good they themselves do not seek to have, certain men, smitten by the malice of the ancient enemy, began to disparage the good provider to the monastery. Bringing forth the iniquity conceived from the devil *, they presumed to drag outside men of the household of the confessor of God, stripped of their goods, in order either to examine them by torments or to kill them with swords. One of them groaned, and moved by a keener pain, said: Alas, alas, St. Pirmin, does it please you that we are dragged away, and do you not defend us? At his voice one of the adversaries, kindled with spite, said: Who is that whom you call Pirmin? Your Pirmin knows not how to make war; having a wooden, not a fiery, sword, he sleeps, never waking. After these words, Satan entering into him, the wretch lost his sense, and overtaken by misery, lost his eyes while alive; finally, ending his life by an evil death, he took note of the scripture in which it is said: Behold, he shall not slumber nor sleep who keeps Israel; and again: These things says he who has the sword sharp on both sides; and again: Woe to you who plunder, shall not you yourself also be plundered?

[9] [and other wicked men, assailing the pilgrims flocking to Hornbach and the town itself, by sudden blindness.] At another time too, as the birthday of Blessed Pirmin came round, a very great multitude of the people flowed together for the great day of the festival. As it is written: When the sons of God stood before the Lord, Satan also was present among them, impious men, kindled by the torches of their malice, a sedition having arisen, began to disturb the concord of those gathering in the name of God. Wherefore the rest of the crowd, keeping its innocence, fervent with the zeal of God, forming a band cast out beyond the city the enemies proudly working iniquity, so that, these having been forced to go outside the synagogue, it might carry out the joys of so great a solemnity in the peace of God; as the Lord says through the psalmist: He who does pride shall not dwell in the midst of my house. But the sons of iniquity, born of the seed of Chanaan and not of Juda, counting the shame of their expulsion a great wrong, blinded by the darkness of greater envy, vied with one another in urging each other to avenge the injury. And so an army being gathered, they beset all the roads round about from afar in ambush. Indeed, as the congregation of the faithful was kept in unity and in the bond of peace, when to their

homes it was returning, the days being completed, having gone forward to the hiding place of the ambush, it was surrounded by the enemy attacking, and, stripped of their goods, the life of each was afflicted and tormented in different ways. These things having thus been done, as for those who act perversely all things work together for evil, striving to burst in and overthrow the city itself, they lay waste the suburbs, pull down the buildings, and bloody the men they find with beating. On seeing these things the townspeople shut the gates, and pressed by bitterness, run about on every side, holding nothing safe or quiet enough, the women terrified by unwonted fear. O impious and cruel deed! Which of them * did not weep in Rama with Rachel? They redouble frequent sobs and many wailings. Thinking therefore that the walls were now being leveled with the ground, they will not be comforted. But the priests, entering the church with groaning, offered the people an example of patience; and prostrate at the tomb of the confessor of God, they asked for the opportunity of help; and almighty God sent upon the enemies the deepest blindness. For when the younger brothers set in motion the cast bells ⁱ, the enemies were deprived of the light of their eyes, so that struck at least with blindness in a moment, they might learn how dark a heart they had against the household of the confessor of God. Taking a guide for the road, scarcely freed from avenging wrath, they never afterward appeared in our territories.

[10] Other singular proofs of heavenly patronage toward the monks of Hornbach Abbot Garemann, then, the course of his life being finished * in good works, the crown of justice awaiting him thereafter by way of reward, released by bodily infirmity, departed from this light, clothed in the robe of immortality ^j. There were judges of the monastery at that time seeking the things that are their own, not the things that are Jesus Christ's, provoking God by their inventions, so that ruin was multiplied among them; such as the Lord rebuked through the prophet saying: You have not gone up to face the enemy, nor have you set up a wall for the house of Israel, to stand in the house of the Lord. These, rashly profaning the testament of the Lord, plotted to take away from the brothers the privilege of election. But the brothers, struggling with mutual charity, testified that there was balm in Galaad and a salve in Israel, so that for the glory of the father the son might be wise. Having therefore chosen from among themselves Williman, aged in years and wisdom, they approached the patrons of the church in manly concord, praying that their election, as made, might be fulfilled. The grantors, then, obstinate in refusing, turned to outsiders whose right hand was full of gifts, but the hidden judgment of God mediating a settlement between both parties, they established the elected abbot for the congregation ^k. This being established, the brothers returned with joy.

[11] and proofs of protection against rash invaders. It seems long to recount in detail what and how great things the Lord mercifully works through his servant Blessed Pirmin; with what love he cherishes those who serve him, with what manifest punishment he terrifies those who act proudly against him, with what heavy weight he presses the occasion of tyranny, as often as the householders ^l with swollen pride make for the Horn ^m. For from the beginning of his coming to this place, no man is read of or held to have been found who passed through the stadium of life with a peaceful end, if he did not fear to act proudly against the place of the holy bishop. Wherefore since we learn these things daily not by reading but by seeing and hearing, leaving aside the plurality of particular cases, let us return to general matters.

[12] Candles lit from heaven. The son of Duke Conrad [n], overtaken by final death in the fortress of Stoufenburc ^o, was brought to the monastery to be buried. The brothers, hearing of the arrival of the bier, went out rather far from the city with crosses and hymns. Meanwhile a certain priest, hurrying into the city with the boy's horse, set four lighted candles on candlesticks and had them carried out to meet the coffin already approaching. The procession thus begun, all the candles in going, tossed by the wind, lost the favor of the light they had received. The bearers, searching the dwellings of the neighboring houses, found them all without fire. Meanwhile the brothers arrived with the lifeless body, the candle-bearers grieving at the putting out of the candlesticks. But a wonderful thing happened, which I relate: for when the bier had come to the spot, the sun shone upon the golden shields, and all those candles, lit by a light given from heaven, dazzled the eyes of the onlookers with their bright radiance. Almighty God willed this miracle to be done evidently, so that it might be clearly given to understand with what glad splendor that soul, freed from the body, was enjoying itself among the spirits of the blessed, the candles being in themselves darkened, but shining forth from an invisible flame, the confessor of God acting as patron. The presence of divine power having been manifested, it is not easy to say how great was the exultation in the praises of God, what veneration of the merits of the most holy prelate, what compunction for sins arose, how sweet the impulse to amend the offenses against the monastery. The funeral office too being paid for the boy, all return home by the way they had come, share with the duke the joy of the power shown forth, and, consoling him for the death of his offspring, heal his spirit. For after a few days he himself, coming to the monastery, corrected before the brothers all his unevenness [p], and desiring pardon for his guilt, received it; and receiving it he returned home glad and rejoicing.

[13] A possessed man freed, In the second year of Abbot Williman, Henry, king of the Franks, crossing the bed of the Rhine by ship, entered Gaul with a great army [q]. Then the Christians, together with the pagans whom he had led, entering on the way of Jeroboam, who made Israel to sin, plundered the fields, burned the estates, dragged off men and women, initiated to Beelphegor and eating the sacrifices of the dead. Pressing on therefore in this accustomed abomination, they entered a certain church, and gave way to their swollen pride by taking away all the adornment of the oratory dedicated to the divine service. But God, the lord of vengeance, rendering retribution to the proud, allowed a certain young man to be corrupted by Beelzebub, prince of the demons; who had gone in to violate the holy of holies. When he was dashed to the ground, the Gentiles with the pagans, led to repentance, learned that it was hateful to God that they had made a house of prayer a den of thieves. The young man, moreover, coming in chains to his lord the abbot of Reichenau, on his advice was led along the road through the places of the saints to be healed; but the merits of the saints refusing to bring aid, he was rescued by no intercession of prayers from the ancient robber. Meanwhile the king, entering the province of Blies, encamped with his whole army in the village of Ernestwillare [r]. Abbot Williman, approaching him on behalf of the cause of the monastery, was received with sincere devotion by the same emperor. The abbot of Reichenau [s], perceiving that he had come to the king, met him with haste and threw himself at his knees, humbly begging him to deign to take with him to the monastery the raving young man, to be healed by the blessed confessor of God at the urgency of his own prayer and that of the brothers. I trust, he said, that through our common patron this man ought to be cured in the mercy of the Almighty of the deadly venom of the serpent by which he is infested. The abbot, kindly assenting to his petition, took the young man, released from his chains, into his own charge. He, gnashing and foaming, being led to the monastery, daily prayer of the brothers being poured out for him before the tomb of the confessor of God, was healed within the passing of some days, and the sheep, freed from the ravening wolf, was now sent back in peace to its shepherd.

[14] and a little later twenty-six others. Moreover, as the power of the same confessor of God overflowed, about twenty-six of mixed sex, in our sight, held captive by the demon's siege, were one by one restored in order, each in his turn, to liberty; the manner of whose infestation we forbear to set in order, for with hoarse ability and voice we touch on few things out of many.

[15] A woman with a contracted hand healed; In the third year of Williman's stewardship a certain woman in the town of Hornbach, overtaken by the hidden judgment of God, had her right hand folded into the middle and it withered, crippled. Stupefied by this infirmity, having sent a candle to the tomb of the confessor of God, having trust in the mercy of God, she entered the church of Blessed Fabian, pope and martyr [t], calling on him with her voice to help her, with the conjoined aid of the confessor of God. Then the clemency of the Redeemer, who says through the prophet: Then you shall call and the Lord shall hear, you shall cry and he shall say: Behold, I am here, for I am merciful, the Lord your God, by the merits of the saints came to the aid of the woman's faith, and a week being past, she received the gifts of health with safe pledges.

[16] a blind man receives sight, In the year of the Lord's Incarnation one thousand and twelve, the fourth of the stewardship of Abbot Williman, on a certain day as the brothers according to custom were celebrating the psalmody of the sixth hour, a certain blind man was brought into the oratory of the most holy confessor. There, while lying long prostrate on his face he bathed the pavement with the dew of a contrite heart, he received the favor of the light that he had not brought with him, and enriched the brothers in the praise of the Redeemer with a dance of full joy *.

[17] and a deaf man hearing; Then six days having passed, the solemnity of the Lord's Resurrection being at hand, a numerous throng of peoples flowed together for the eating of the paschal lamb. Then that man, to render thanks to God for the cleansing of the light * received, took in his hands the banner of the most victorious cross, and with the brothers following him, with tuneful hymns, proceeded to the church of the blessed martyr Fabian, where the crowd had come together. Now it came about, while a sermon was being given to the people on the showing forth of the divine miracle, that another man, deaf with the vault of his ears long locked, recovered the use of hearing, and together with those standing by he shouted out his thanksgiving to the giver of all good things with doubled gladness.

[18] to a boy dumb and lame, first speech, A certain little boy also, made dumb and lame from the fifth year of his birth, remained to be nourished in the keeping of the brothers. He, being brought by the diligence of the brothers habitually to the memorial of the confessor of God, the mercy of God working in him, received the office of the tongue, the rest of his body until that time wasting with its former corruption.

[19] then the use of his limbs was restored; In the aforesaid year of the ordering of the years, on the fifth day before the Nones of May, as the people of the faithful commemorated the Finding of the banner-bearing cross, the same boy, entering the monastery of the most holy bishop Pirmin according to custom, because he persisted in faithfully knocking, obtained the salvation he needed, and his feet and soles being strengthened, he leapt forth blessing and praising the Lord.

[20] a youth dumb and deaf fully healed. After these things on the sixth day of most holy Pentecost, the return of the year presenting * the coming of the Lord's cross to the same place, a populous company of both sexes with crosses and relics of the saints flowed together to the joys of so great a solemnity [u]. There a youth, the slave of a certain householder, was brought to the memorial of the confessor of God, who, overtaken by infirmity, lacked sight, and dumb and deaf, struck by a sudden sentence of the divine examination, withered. This man therefore, because the unevenness [v] of so great a debility had vitiated him, his lord gave to the tomb of the bishop by firm stipulation [w], trusting that he could attain health the more effectively, the more devoutly he was delivered, released from the knot of human servitude, to freeborn liberty. While he lay continually prostrate before the tomb of the blessed prelate in faith and devotion, about the ninth hour of the day, when the brothers, having completed the praises of God, were refreshing their bodies with food, his tongue was loosed for the ministry of speech, his unlocked ears let in hearing, and only the windows of his eyes had not yet shut out the thick shadows of darkness. The prostrate young man, when he felt that he had been granted the double gift of health, crept to the door of the church, his staff going before, constantly calling his mother. Meanwhile the brothers came out of the refectory; and being more abundantly refreshed by the vigor of a miracle of this kind, it is not easy to say with what exultation of body, with what jubilation of mind they paid their praises to Christ. Then the mercy of almighty God, who ever loves those who love him, standing by those who glorify him and coming to their aid by working with them, gladdening the assembly of his people with threefold jubilation, the closed

eyes it opened of the blind man, whom a little before it had restored from being dumb and deaf. Do you suppose with what groaning and how great devotion they sang Glory to God in the highest, who through the merits of the sacred bishop deserved to see so many miracles of the divine gift in one man? There is weeping of the brothers for joy, praise of the people for the triumph; grateful sighs are poured out from the inmost heart, the bodies of all dance with a joyful gesture, unable as they are to find by what movements they might express the joys they had received.

ANNOTATIONS.

They lived indeed at the same time, but the second Life was written some years before the book of Miracles Cf. above, Prelim. Comm., num. 12 – 14 and num. 20.. The writer of the second Life too certainly delights now and then in phrases rhyming at the end E.g. Life II prologue., but far more often and more affectedly the writer of the Miracles [Mirac. ch. 2, a little after the beginning and to the end; ch. 3 middle (Plebis …) to the end; etc.].

p. That is, iniquity Cf. Du Cange's Glossary, vol. II, p. 784..

q. On this expedition undertaken in the year 1009 by the Emperor Henry II into Lotharingia see Hirsch, Jahrbücher des deutschen Reichs unter Heinrich II, vol. II, p. 280 ff.

r. Commonly Ernstweiler, in the district of Bliesgau, two leagues distant from Hornbach to the north.

s. That is, of Reichenau, since he soon calls St. Pirmin our common patron.

t. The parish church of the town of Neuhornbach. Cf. Frey, Beschreibung des baierischen Rheinkreises, vol. IV, p. 132 So Mone on this passage..

u. An obscure passage. With the distinguished Holder-Egger I suppose that the matter concerns some solemnity celebrated on the sixth day of the week of Pentecost, at which a cross was carried in procession Cf. Du Cange's Glossary, vol. II, p. 678, col. 1..

v. That is, infirmity Cf. Du Cange, loc. cit. above, note 14..

w. That is, subscription [Cf. ibid., vol. VI, p. 376, col. 2 p. m.; Pardessus, in the periodical Bibliothèque de l'École des Chartes, ser. I, vol. II (1840 – 41), p. 425 ff.].

* codex locutum

* codex aliquod

* omits the codex

* codex debet

* codex Ob hinc

* codex angulari

* codex ad

* codex colorem

* thus the codex

* codex dolore

* codex horum

* codex cursus

* codex operatur

* codex vivendo

* codex huliter

* codex evolutione

* codex gaudio

* et adds the codex

* codex praesentate

THE OFFICE OF ST. PIRMIN.

This document was sent to our predecessors by the often-praised Fr. Maurice Chardon, with this inscription set in front: The Office of St. P. Pirmin, Bishop and Confessor, which was formerly in use in the choir of Reichenau, from a parchment Ms. volume of the library of Reichenau. (Cod. Brussels 8931.)

At Vespers.

℞. O how worthy of praise is the solemnity of this saint, whom for the distinctions of his virtues the hosts of the heavens praise *. O Pirmin, join to the divine light all who are gathered here. ℣. That with you in the homeland we may enjoy the glory of God. O Pirmin. Gospel Ant. O splendid light, holy bishop Pirmin, O lamp shining in the sight of the Lord, O jewel of the priesthood, you father of the monks who know well the rule of father Benedict: draw us all swiftly to the joys of the heavens, whom you see singing to you these acclamations of canticles.

At Matins. Invitatory.

With the voice of the heart let us resound, let us adore the King of kings *, who has joined this St. Pirmin to the choirs of the heavenly ones.

In the I Nocturn.

Ant. Blessed Pirmin did not stand in the way of sinners, but in the sowing of the divine word he dissuaded the way of sinning. Ant. This prelate was appointed to preach the word of God to a people still dull in the faith, lest it be handed over again to the Gentile rite, by which it raged. Ant. God exalted his head, who became known far and wide not only among the courtiers, but also among the needy and strangers. Ant. The Lord made his saint wonderful, whom he made devoted and assiduous in the building of the houses of God. Ant. The holy worshiper of God entered his house and by honey-flowing preaching assiduously drew the people. Ant. Were not all things subject to his feet, when from the island called Reichenau the horrid portents of various and unheard-of vermin, crawling at his presence from the other side, made for the depth of the lake?

℞. Let us praise the Lord in the glorious merits of the blessed prelate, who in this life under Theodoric, king of the Franks, * in the fortress of Melci excellently kept the episcopate of pastoral care. ℣. For blessed is the man who has been found without stain. In the fortress.

℞. For God from above disposed all his works: * For he directed his sacred office and mystical ministry according to his wishes. ℣. For to those who love God all things work together for good. For he.

℞. A noble man, named Sintlas, Alemannian by race, through many holy places and sacred monasteries and with humble prayers worthy of God, came as far as the place in which he found St. Pirmin: * Who was honorably received by him. ℣. The Lord led the just man by right ways, and showed him the kingdom of God. Who was.

℞. All necessary things therefore having been duly performed, they spent the holy night in divine conversations, and on the morrow the distinguished prelate of God * Scattered most abundant instructions to the people. ℣. He knew both languages excellently, namely Roman and that of the Franks. Scattered.

In the II Nocturn.

Ant. He held the pastoral care without reproach, and dwelt very often in the tabernacle of the Lord, and rests on his holy mountain. Ant. The servant of God earnestly aspired to divine worship; therefore by the great desire which the Lord bestowed on him, he did not cease to order ten monasteries. Ant. The illustrious man Sintlas said to the blessed prelate: The island that you see swarms full of vermin; therefore no man has ever dared to enter it. He answering said: The earth is the Lord's and the fullness thereof. Ant. That island, from the time when the prelate of Christ entered it, became healthful in air, delightful in its stream, fertile in soil, wooded with trees and most rich in vines; for there is no want to those who fear him. Ant. The river of God is filled with waters, while the holy prelate of God poured out more copiously upon others the grace bestowed on him by God. Ant. The works of the Lord are magnified: for from where he made such monsters of diabolical fabrication vanish on the spot, thence afterward he ceases not to call many thousands of souls into the most pleasant gardens of the heavenly Jerusalem until the last day.

℞. The noble man Sintlas, hearing that the blessed prelate Pirmin was furnishing saving doctrine to the people, * Lamenting abundantly that in his own country he did not rejoice in such a pastor. ℣. Therefore he earnestly asked St. Pirmin that he would deign to stay for some little time in his country. Lamenting.

℞. Truly happy the prelate, who while he prayed set his staff upright, leaning on no material thing, on the clear pavement: * Which meanwhile the services of the air held motionless to strengthen the faith of the people, ℣. Until the hands of the bishop rising from prayer let it down. Which.

℞. The Roman bishop, struck by such a miracle, very quickly cast himself at the feet of the holy prelate, begging pardon for the word which he had ignorantly uttered against him, * Because before the sign was done he was not esteemed such as he was afterward shown to be by God's will. ℣. Loving, they bowed into one another's embraces and with a holy kiss. Because.

℞. The illustrious man Sintlas, exceedingly glad, * Gave thanks to God, who had shown him so great and such a patron. ℣. There was not found one like him, who should keep the law of the Most High. Gave thanks.

In the III Nocturn.

Ant. Rejoice, happy Reichenau, with praise in these solemnities to your St. Pirmin, who moved by extreme zeal prepared you from the root, formed you to the praise of God, that you may be a sharer of all who sing praise to God. Therefore sing psalms with continual praise, that God from the valley through

this St. Pirmin may join you to the choirs of the heavenly ones.

℞. There was an island, which they called Sintlasowa, filled with dire serpents, which Pirmin the man of God, with his own hands and with others helping, * In three days made a beautiful plain. ℣. On it afterward he built a pleasant house to the living and true God, and left a delightful fellowship of his disciples. In three.

℞. This place, from the day on which the prelate of Christ entered it, became healthful in air, fertile in soil, most rich in vines and wooded with trees; * And therefore it delights those to live in it who ought to serve God there according to the Rule. ℣. God is wonderful in his saints, in this place he has accomplished wonderful and wondrous things. And therefore.

℞. Wernhar, a noble man, sprung from the high lineage of the Franks, having heard the report of the holy man, ordered him to be summoned to him, promising him * That wherever he should choose, there he would give him a place of his own for the perpetual pursuit of the service of God. ℣. He began to show him many of his own places lying round about. That.

℞. Pirmin, the servant of Christ, seeing now that the time was at hand for him to receive the rewards of his contests in the heavens, came to the place they call Gamundium: * Where after many works of power he gained the eternal rewards of his labors. ℣. This is my rest for ever and ever, here will I dwell. Where.

At Lauds.

Ant. It came about that a multitude of people flowed together to the man of God, asking for the imposition of the hand of sacred confirmation, which he carried on so long that, the ampoules being emptied, the holy oil ran out. Ant. The venerable man of God, seeing the oil run out, said to his minister: Run very quickly to the monastery, to bring us more of the holy oil. Ant. And the minister, wishing to fulfill his commands, taking hold of the ampoules and looking into them, saw them filled again with holy oil. Ant. Then the bearer of the ampoules, running back to the bishop, said: There is no need, beloved lord, to go back to the monastery, for all the flasks are full of holy oil. Ant. The mercy therefore of the divine omnipotence showed by the increase of the visible chrism that the life-giving anointing of the Holy Spirit flowed invisibly through the hands of so great a priest.

At the Benedictus.

Antiph. O among, heavens, the halls of your court now shine; for you have today drawn to yourself our holy prelate, who left the world as an exile. O Pirmin, kindly help us.

At Second Vespers. Gospel Ant.

O piety of Christ, how unsearchable are the ways of your bountiful piety, who have not only adorned our St. Pirmin in the heavens with special privilege, [but] have also shown him on earth sweet, beloved and affable to all.

Lessons at Matins on the feast of St. Pirmin

[I.] Pirmin, of Frankish blood, came forth into the light at Meaux among the Gauls. From his first youth, being already well steeped in the study both of the arts and of piety, he gave himself to the institute of St. Benedict, and by assiduous exercise of virtue in the monastery of St. Maur the abbot on the Loire he advanced so far that he was raised to the episcopate of Meaux. Administering this holily and prudently, in the office of preaching, by the force and sweetness of his eloquence, in which he was especially powerful, he drew to himself all peoples dispersed far and wide.

[II.] After this distinguished work he made for Rome to obtain the power, partly of stabilizing the faith, already much in difficulty in Alemannia, and partly of propagating it in other places. Having obtained this, as he was about to return to Francia, he came in Alemannia to an island surrounded by the Rhine and the lake, called by later ages Rich Reichenau, which, swarming entirely with serpents and other virulent vermin of this kind, he purged, armed with a wooden cross and with prayers poured out to God, and in that very place he built a monastery, and by pious petition obtained from God a spring, even today especially salutary to those in fever.

III. Things having been so happily done, the man's name began to grow famous everywhere, the place to be frequented, many mortals out of zeal for monastic life to flow together to him, to live under the rule of him now elected abbot by these same, to strive by the exercise of virtues for the perfection of the religious man, and to devote themselves wholly to the service of God. Meanwhile he was brought to Charles Martel, was given by him the island of Reichenau and other neighboring districts and put in possession of them, and for some time led a tranquil life with his followers. Not long afterward, however, driven from the island of Reichenau by the faction of Theobald, duke of the Swabians, Etho being appointed abbot in his place, he himself moved to Alsace, in which, as also in other regions, he caused many monasteries to be built.

[IV.] Lastly, moreover, summoned by Wernher, a most noble lord of the race of the Franks, he built an illustrious monastery at Gamundium, commonly called Hornbach, in an exceedingly suitable place; where, while he gave frequent attention to delivering sermons in his usual way and to administering the sacraments to the people, it happened once that when the chrism gave out during confirmation, the ampoules were found divinely filled again. Resting at last from action, the course of his life being run, he gave himself wholly to the pursuit of contemplation, to which he was most ardently devoted, and not long afterward, called as a veteran soldier to his reward, he died in the said monastery of Hornbach on the third of the Kalends * of November, about the year seven hundred and fifty; and in that same place he was committed to the earth, glorious in miracles.

* sic