ON ST. RUMWOLD, INFANT AND CONFESSOR, IN ENGLAND,
SEVENTH CENTURY?
PRELIMINARY COMMENTARY.
Rumwold, son of the king of Northumbria, in England. (S.)
BY C. D. S.
By a most rare and I know not whether unique example, there is set forth today to be venerated with the title of confessor an infant who, scarcely born, Of St. Rumwold, passed over in the ancient martyrologies, the Acts, namely on the third day from his birth, is reported to have migrated to those above amid manifold prodigies. Would that his history were as certain as it is marvellous. But on the contrary it must be confessed that it, such as it is read in his Acts, is liable to many grave difficulties. For not only is the name of the infant Rumwold banished from all the ancient martyrologies, which would not seem so surprising where one is treating of a saint honoured only in some particular region; but, what is graver, although he is reported to have been the son of a king of the Northumbrians, begotten of a daughter of a king of the Mercians, neither Bede nor William of Malmesbury, nor any other of the old writers who either explicitly treated or touched in passing on Anglo-Saxon affairs, has any mention of him. And besides, what is gravest, what is recorded in the Acts of the saint's parents, far from agreeing plainly with what we know from more certain documents, is rather manifestly refuted by them. That this may appear more clearly, a few things about the kings of the Mercians and Northumbrians of that age, namely about the times of Penda, king of the Mercians, will have to be briefly recalled, after we have however said a few things about the text of the Acts.
[2] of which we publish a double text, Of these we have met with a double recension in the public libraries of England (outside England, however, we have been able to discover no codex at all containing them): the one, and that, as it seems, the original, wholly unpublished; the other, manifestly derived from the former, in the Sanctilogium Britannicum of John of Tynemouth, which, slightly enlarged, John Capgrave distinguished with his own name, and which, first published at London in the year 1516 and more than once afterwards under the title Nova Legenda Angliae, yet very rarely occurs in libraries either public or private. Of the original text we have found in all four copies. Three of these are displayed by as many codices of the British Museum at London, namely two written in the twelfth century, the third in the fourteenth century; and the fourth by a codex of the eleventh century, which is kept in the library of Corpus Christi College at Cambridge. From these four codices, then, we shall presently set the original text under the eyes of readers, with the Life which John of Tynemouth took from it added in smaller type. This we have received from the primary copy of the Tynemouth collection, which still exists at London in the British Museum, namely Cotton Tiberius E. 1, of the fourteenth century, with which we collated at Oxford the codex Tanner 15 of the Bodleian library, written in the fifteenth century, and Capgrave's London edition of the year 1516, which marvellously, if you do not attend to a few typographical blemishes, agrees with that primary Cotton copy. Let us now return to the history of the parents of St. Rumwold, as far as it is known to us from ancient and approved writers.
[3] in what concerning the Mercians Penda obtained the kingdom of the Mercians in the year 633, having conquered and slain Aeduin or Edwin, king of the Northumbrians, who also ruled the Mercians [Bede, Ecclesiastical History, book II, chapter 20; Anglo-Saxon Chronicle, at this year (Monumenta Britannica, p. 309).]. He was not baptized and never believed in God Nennius, History of the Britons (Monumenta Britannica, p. 76).. Yet, when Peada his son, prince of the Middle Angles, had received the true faith in the year 653 Compare below, number 5., King Penda did not forbid that in his nation also, that is, of the Mercians, the word should be preached, if any wished to hear: but rather he held in hatred and despised those whom, imbued with the faith of Christ, he found not to have the works of faith, saying that those were contemptible and wretched who disdained to obey their God in whom they believed Bede, Ecclesiastical History, book III, chapter 21.. He had also sons most devoted to the Christian religion, namely Peada, Wulfhere, Ethelred, Merewald and Mercellinus, and daughters Kyneburga and Kyneswitha, both excelling in holy continence Ingulf of Crowland (in Savile, Writers of English Affairs, p. 850).. Besides Edwin and other kings he also slew St. Oswald, son and successor of Edwin, in the year 642 [Bede, Ecclesiastical History, book III, chapter 9; Anglo-Saxon Chronicle (Monumenta Britannica, p. 311).]; but he too was afterwards slain in the year 655 by King Oswiu, Oswald's brother Bede, Ecclesiastical History, book III, chapter 24..
[4] and of the Northumbrian kings the history The conversion of the Northumbrians, whom the Mercians bordered on the north, is bound by the most excellent writer Bede to the year 627, under King Aeduin or Edwin. And the occasion of receiving the faith for this nation was that the aforesaid king (Aeduin) was joined by kinship to the kings of the people of Kent, having taken as wife Aedilberga, daughter of King Aedilberct, who by another name was called Tata. When he sought her alliance, sending suitors to her brother Aeodbald, who then presided over the kingdom of the people of Kent, the reply was given that it was not lawful for a Christian virgin to be given in marriage to a pagan, lest the faith and sacraments of the heavenly king should be profaned by alliance with a king who was wholly ignorant of the worship of the true God. When the messengers reported these words to Aeduin, he promised that he would do nothing in any way contrary to the Christian faith which the virgin practised: but rather would permit that, with all who came with her, men or women, priests or ministers, she should serve the faith and worship of her religion after the Christian manner. Nor did he deny that he would himself also enter the same religion, if, being examined by wise men, it could be found holier and worthier of God. So the virgin was promised and sent to Aeduin, and according to what had been arranged, a man beloved of God, Paulinus, was ordained bishop, to come with her and to strengthen her and her companions, that they might not be polluted by the company of pagans, … And Paulinus was ordained bishop … in the year from the incarnation of the Lord six hundred and twenty-five: and thus with the aforesaid virgin he came to King Aeduin … Ibid., book II, chapter 9. … And in the following year … on the most holy night of the Lord's pasch the queen had borne a daughter to the king, whose name was Eanfled … who was baptized on the holy day of Pentecost, the first of the nation of the Northumbrians, with eleven others of her household Ibid.. Only after two years, however, did King Aeduin, with all the nobles of his nation and a very great number of the common people, receive the faith and the laver of holy regeneration, in the eleventh year of his reign, which is the six hundred and twenty-seventh year of the Lord's incarnation Ibid., chapter 14..
[5] report, To Edwin, slain in battle by Penda, king of the Mercians, in the year 633 Ibid., book III, chapter 1., there succeeded in the year 634 Oswald Ibid., distinguished in religion and piety Ibid., chapter 6., who himself also after eight years, attacked in arms by the same Penda, was killed in battle in the year 642 Ibid., chapter 9., and immediately after death was renowned for miracles and is venerated as a saint Ibid., chapters 9–13; Anglo-Saxon Chronicle (p. 311).. St. Oswald was followed by his brother Oswiu Ibid., chapter 14., himself also a Christian king Ibid., chapter 21., by whom Penda was overcome and slain in battle in the year 655 Ibid., chapter 24; Anglo-Saxon Chronicle (p. 313).. Meanwhile, however, peace had been reconciled between the kings of the Northumbrians and of the Mercians, and even confirmed by a double marriage. For in these times (that is, in the year 653, as is indicated
the preceding chapter) the Middle Angles, that is, the inland Angles, under their prince Peada, son of King Penda, received the faith and the sacraments of the truth. Since he was an excellent young man, most worthy of the name and person of a king, he was set over the kingdom of that people by his father; and he came to Oswiu, king of the Northumbrians, asking that his daughter Alchfled be given him as wife; nor could he obtain what he sought unless he received the faith of Christ and baptism together with the people over whom he ruled. But he, having heard the preaching of the truth …, freely declared that he wished to become a Christian, even if he should not receive the maiden: persuaded to receive the faith chiefly by King Oswiu's son, Alchfrid by name, who was his kinsman and friend, having as wife his sister, Cyniburga by name, the daughter of King Penda Ibid., ch. 21..
[6] from the testimonies of ancient writers The marriage between Alchfrid or Aldfrid, son of Oswiu, and Kineburga, daughter of Penda, was also recorded by William of Malmesbury Gesta regum Anglorum, bk. I, ch. 4. in these words: Kineburga, the daughter of Penda, was taken to wife by Alfrid, king of the Northumbrians; who afterwards, having grown weary of carnal union, took the habit of a nun in the monastery which her brothers Wulfhere and Æthelred had built P. L., vol. CLXXIX, p. 1031.. But Florence of Worcester in his Chronicle at the year 718, after he has named Ine, king of the West Saxons, and his brother Ingels: Whose sisters, he says, were St. Quenburga and St. Cuthburga, who built the monastery of virgins devoted to God in the place called Wimborne. Her, moreover, Aldfrid, king of the Northumbrians, had as wife, but before the end of his life both renounced the marriage of carnal union for the love of God Monum. Hist. Brit., p. 541.. Hence our Henschenius was led, in his Commentary on SS. Kineburga and Kineswitha at the 6th of March, to distinguish two Alfrids, sons of Oswiu Act. SS., vol. I of March, pp. 446 – 447.: the one legitimate, who joined Kineburga, daughter of Penda, to himself in marriage and died while his father was still living; the other a bastard, to whom St. Cuthburga was married, and who afterwards, following the slaying of his brother Ecgfrid in the year 684, obtained the kingdom of the Northumbrians until his death in the year 705 Bede, H. E., bk. IV, ch. 26; bk. V, ch. 18.. To this opinion of Henschenius John Stilting added his vote when treating of St. Cuthburga at the 31st of August Act. SS., vol. VI of Aug., p. 697, no. 6.: to me, to be sure, if I am to speak the truth, it does not seem sufficiently certainly demonstrated.
[7] [they are shown to be marred by a wretched confusion of events, and to reveal a writer not close to those times;] But whatever may be judged of that distinction between the elder and the younger Alfrid, this is certain: both that the kings of the Northumbrians who were Penda's contemporaries, namely Edwin, Oswald and Oswiu, were not pagans but Christians; and that the daughter of Penda was given in marriage to none of these, but to the son of Oswiu, who either never was king, or only from the year 684, since Penda was killed in the year 655 (yet it must not be passed over that Alfrid is more than once called king in Bede Bk. III, chs. 25, 28. while his father was still living, perhaps because, on the testimony of Florence of Worcester At the year 664 (Mon. Hist. Brit., p. 532)., after the death of Æthelwald, king of the Deirans Ibid., at the year 654 (Mon., end of p. 530), he was set over this province with the title of king by his father), and that he too was in any case a Christian; and finally, that the condition which is read in the Acts of St. Rumwold to have been attached by Penda to the betrothal of his daughter to the king of the Northumbrians, is read in Bede as attached to the betrothal of the daughter of the king of the men of Kent to Edwin See above, no. 4., and almost the like by Oswiu to Peada, son of Penda See above, no. 5.. All these things, therefore, the writer of the Acts of St. Rumwold has wretchedly confused, and no small amount is thereby taken away from the authority of those same Acts; and it is certainly clear that that writer was not contemporary with, or nearly contemporary with, the times of Penda: which is confirmed also from what he notes concerning the names of the towns Barcalea and Buckingham, saying Life, end of no. 10: But the names of these places were not known at that time, but were devised or came to be known after the passage of much time. Nor is it possible to draw out from the Acts themselves, by any testimony or indication, who or of what sort this writer was.
[8] yet the marvel of a speaking infant is not so incredible Yet the truth of the tradition about what he has committed to writing on St. Rumwold is not on that account to be rejected at once. And lest anyone be too much offended, as if at something altogether unique and unheard of, by the marvel of an infant scarcely born and using reason and speech, it will be useful to recall that an event of this kind is mentioned more than once in the Acts of the saints which have been published by our predecessors. Thus in the Book of the Foundations (that is, of the monasteries of the Order of the Blessed Virgin Mary of Mount Carmel which she herself established), written by the hand of St. Teresa, chapter 20, the following is read concerning a certain girl very well known to her, Teresa Laiz, whom her parents, utterly weary of too numerous a female offspring, wished as it were to cast aside: These parents so behaved toward this girl as to show well enough how little they troubled about her life; for on only the third day after her birth they left her alone crying in the cradle from dawn even until evening, so that no one had any memory or care of her. This at least they did well, that they had her, newly brought forth, washed in the waters of baptism by a priest. So a certain woman, to whom the girl had been entrusted, toward evening, when she had found out how little care had been taken of the child, burst into the room to see for herself whether she had not yet expired; and certain other persons also accompanied her, who had come to visit the mother after childbirth, and who are witnesses of what I shall now relate. This woman, then, taking the little one in her arms, began to ask her in a lamenting and tearful voice: Are you a Christian, daughter? complaining in a certain way of this cruelty toward her as a Christian. The infant immediately, lifting her head, began to speak and to say: I am a Christian. But from then on she uttered no further word, until she had reached the age fixed for speaking in other children Act. SS., vol. VII of Oct., p. 234, no. 529..
[9] it is demonstrated by more certain examples. Our Henschenius in the first volume of February, published in the year 1658, reports a similar marvel, then recent, which was written to him from Vienna in nearly these words: In the year 1650, on the 4th of February, in the village of Saran in the territory of the archbishop of Esztergom, Stephen, an infant of five hours, when the parish priest blessed him with these words: Stephen, go in peace, and the Lord be with you, amen, distinctly answered: Thanks be to God, thanks be to God. And as all marvelled, when the parish priest repeated that solemn blessing after baptism, the infant added a third time: Thanks be to God. The matter was examined by order of the Emperor through the archbishop of Esztergom, and after lawful witnesses had been heard, it was authentically approved Vol. I of Feb., p. 852, annot. n.. Henschenius reports this miracle on the occasion of the one which is told to have occurred at the baptism of St. Sigebert, an infant of forty days, in the Life of St. Amandus written by Baudemund his disciple: The holy man (Amandus) therefore took the boy in his hands and, blessing him, made him a catechumen. And when, the prayer being ended, no one of the surrounding multitude answered amen, the Lord opened the mouth of the boy, and in the hearing of all he answered amen in a clear voice Ibid., no. 17.. In the Life also of St. Exuperantius, bishop of Cingoli in Picenum, we read: Eighteen days after his birth Blessed Exuperantius spoke, saying: I give thanks to my Lord Jesus Christ, who caused me to be born Vol. II of Jan., p. 1148, no. 2.. Finally, a certain infant is said to have invoked the name of St. Ignatius of Loyola Vol. VII of July, p. 811, no. 220., others to have spoken in order to disclose their father for the refutation of an infamous calumny fastened upon holy men [Vol. I of Feb., p. 122 (Life of St. Brigid), no. 36; vol. VI of May, p. 86 (Life of St. Aldhelm), no. 10.], others to have prophesied other things [Vol. I of Feb., p. 260 (Life of St. Verdiana), no. 21; vol. VII of May, p. 192 (Life of St. Petronius), no. 2; vol. VII of July, p. 36 (Life of SS. Simplicius and companions), no. 3.]. Nor must it be concealed that similar things are also read both in ancient pagan writers Pliny, Natural History, bk. XI, ch. 112. and even in the profane fables composed in the Middle Ages [See Cte de Puymaigre, La poésie italienne (in the periodical Le correspondant, 10 July 1872), p. 59.].
[10] Mention of St. Rumwold in the sacred calendars The oldest record, as it seems, of the cult of St. Rumwold is furnished by the calendar of Exeter transcribed in the British Museum codex Harl. 863, written after the middle of the twelfth century, and published by R. T. Hampson Medii Ævi Kalendarium, vol. I, p. 449.; in which we read: III Nones of Nov. St. Rumwold, conf. From there it passed into the Altemps Auctarium of the Martyrology of Usuard (In Britain, of St. Rumwold, confessor, resting at Buckingham) and the edition of Greven (In Britain, of Rumold, confessor), and into the English Martyrology of Whitford, where a brief compendium of his life is also read.
[11] and other records of the cult shown to him. His sacred remains rested at Buckingham up to the time of the change of religion in England in the sixteenth century Camden, Britannia, Gough's ed., vol. I, p. 320.. Whether they are still kept there or elsewhere I have not been able to discover: there is now found in that town no priest or church of the Catholic rite. Churches consecrated under his name are mentioned in the parishes of Rumbold's Wyke, in the county of Sussex Lewis, Topograph. Dict. of England, vol. III, p. 643., Pentridge Ibid., vol. III, p. 522. and Shaftesbury Calendar of the Anglican church, p. 283., in the county of Dorset, and at Walton Ibid., which is a hamlet of the parish of King's Sutton, in the county of Northampton. In another hamlet of the same parish, which is called Astrope, there is to be seen a well, which is still called St. Rumbald's Well, once frequented by a great concourse of people Lewis, op. cit., vol. IV, p. 249.. Finally, on the testimony of Camden Loc. cit. (note 2)., the fishermen had chosen St. Rumwold as their patron, I know not for what reason: whence his memory also used to be celebrated still with more solemn cult, in the writer's time, that is, at the beginning of the seventeenth century, in the seaport town of Folkestone.
Addition to the Prior Commentary, no. 11. In the parish of Boxley, in the county of Kent, there used to be venerated by
the inhabitants an image of St. Rumwold, which after the casting off of the Catholic religion in England was publicly burned Lewis, Topogr. Dict., of England, vol. I, p. 201.. Besides the churches cited as dedicated under the title of St. Rumwold or Rumbald, Lewis indicates certain others, in these places: Bonnington, in the county of Kent Ibid., p. 186.; at Colchester in the county of Essex Ibid., p. 459.; Romald-Kirk, in the county of York Ibid., vol. III, p. 626. and Stoke-Doyle, in the county of Northampton Ibid., vol. IV, p. 192..
LIFE OF ST. RUMWOLD, CONFESSOR
Rumwold, son of the king of Northumbria, in England. (S.)
BHL Number: 7385
From the codices 1. Brit. Mus. Royal Library (King's Library) 13. A. X, 12th cent.; — 2. Cambridge, Corpus Christi Coll. 9, 11th cent.; — 3. Brit. Mus. Arundel 91, 12th cent.; and — 4. Brit. Mus. Lansdowne 436, 14th cent. — See Prior Commentary, no. 2.
Prologue. Here begins the prologue Whole prologue omits 3; it is read in other words in 4 (see below, note 10). to the life of St. Rumwold (Inc.-Rumw.) Vita sancti Rumwaldi confessoris 2. a. —
To recount the mighty works of Christ which have gloriously shone forth in the saints by heavenly will, and to make known to the glory of God the illustrious merits of those eorumdem 2. saints, is read to be nothing other omits 1; est 2. than to proclaim Christ alone as king, reigning with the Father and the Holy Spirit over all things and to be worshipped by his faithful. And because very many of their excellent works are unknown to many believers, whether through the negligence of the learned erudiatorum 2. who have gone before or the foolishness of the unlettered, it is reckoned by some who have not an even mind, if things once done by God and his servants with illustrious distinction are written down by men of the present day, that they are apocryphal or composed on a stupid theme stemate 2.: whence they are blasphemed by the false hiss of the detraction of such men, and refuted by their unjust refutation reprehensione 2.. And this they do for no other reason than to acquire human inanum, and adds sibi 2. favor from men, professing themselves to be teachers among the people, or because they are driven by the goads of envy invide 2.. We therefore, who are compelled by the exhortations and prayers of the faithful to set forth the divine word, count their evasions as of no account, since we trust in him who said: Open your mouth and I will fill it. And so we open our mouth concerning the life and merits of blessed Rumwold, confessor, whom God by his disposition caused wondrously to speak at his birth according to the flesh, and manifested to this world for his glory. Here ends the prologue [(E. p.) omits 2. The prologue in 4 is read, framed thus:
Incipit de sancto confessore Rumoldo. Mirabilis Deus in sanctis suis; qui licet magna operatur in magnis, mirabilissima tamen quandoque operatur in minimis, prout patet in iis quæ de admirandæ conditionis puero referuntur sancto Rumoldo. Quæ licet forte aliquibus divinam potentiam ejusque inscrutabilia judicia minus considerantibus possent apparere non vera, antiquorum tamen fidelium assertio ipsorumque usque ad nos continua devotio efficiunt valde credibilia. Ipsum ergo a libello nostro, quod absit, non excludendo, immo ipsum inter alios sanctos Angliæ devote inserendo, aliqua de gestis ejus breviter obnectantur.].
[1] St. Rumwold, born of the daughter of King Penda and a pagan king This number is read contracted into a few words in 4: see below, note 14.. Here begins the Life of St. Rumwold (Inc.-Rumw.) omits 2; I. V. S. R. confessoris III nonas novembris 3.. — There was then omits 3. in the greater island of Britain a certain king, named Penda (n. P.) P. n. 3., renowned in power (p. c.) c. p. 2, 3., graceful in uprightness, who, having been steeped in the wave of holy baptism and anointed litus 3. with the chrism of Christ, joined a wife to himself; of whom he begot a daughter, who after receiving the sacred faith began at that tender age to fear God and to cleave to his commandments. And at that same Eodem 3. time very many kings were reigning in the aforesaid island, of whom some were serving idols, and others worshipping the true God. Among them there was a king powerful and ac 3. vigorous, though ignorant of our faith, who, loving the daughter of King Penda, asked her parents that she be given him in marriage. Assenting to his wish vota 3., King Penda (r. P.) P. r. 2., with his magnates and kinsmen, handed over to him his beloved daughter in the union of lawful marriage, with various gifts and honors (d. a. h.) h. ac d. 2, 3., since she was now of adult age: on this condition, namely, that she be allowed to worship God the Father almighty and his only Son our Lord Jesus Christ with the Holy Spirit, and to obey his holy laws. When the maiden had thus been granted to the man on this pact, the same bridegroom went with his bride with hastening step to his own lands, that he might prepare a splendid wedding, since the suitors of that marriage were the noble nobili 2; nobilissimi 3. lords of the country, who quoniam 2. were to be present at that festive preparation [For this entire number 4 reads: Penda rex Merciorum, clarus potentia, genuit filiam quamdam, quæ post perceptionem sacræ fidei in ipsa adhuc tenera ætate cœpit Deum timere ejusque mandatis inhærere. Hanc dedit pater ejus Penda cuidam regi pagano Norhumbrorum ea conditione ut ritum fidei suæ servare liceret.].
[2] [after the celebration of the wedding, her husband having been converted by his wife to the faith of Christ] And so, while they feasted and rejoiced according to custom in the companies of the wedding, the maiden, and indeed quæ 3. the bride (q. e. s.) omits 4., was pondering how she could enter accedere 4. the man's bed and be joined in carnal union to one who was not yet marked with the sign of Christ crucis 4. nor washed in the bath of the sacred font, while she herself was subject to almighty God and a stranger to the worship of idols (ipsaque-aliena) omits 4.. At this the prudent bride drew long sighs from the inner depths of her heart, and raising her eyes to heaven (el. ad æth.) ad æth. el. 2, 3; ad æth. levans 4., she called upon Christ the King and omits 4. the governor of all things, and so entreated with tears, saying: Lord (i. D.) D. i. 2, 3, 4., creator and redeemer omits 3. of all, do not allow my body to be defiled with a man estranged alienata 2. from you; but turn his heart to your love, and illumine it with the splendor of your countenance, and give him understanding, that he may be able to know you and receive the grace of your baptism. And praying this, she at once entered with the bridegroom suo adds 4. into omits 4. the bridal chamber, and addressed him thus: Know, she said, that I shall never (n. m.) m. n. 4. enter intraturam 2. your bed until you receive baptism divinæ gratiæ adds 3., and, having cast off the worship of idols, confess with your whole heart the God three and one et unum 4.. And when she had said these things omits 2; hoc 3., the word of salvation was, by the will of God (D. v.) v. D. 4., pleasing and acceptable acceptum 4. to her omits 3. bridegroom (suo sp.) sp. s. 4.; and so, having undertaken a fast, he was baptized on the third day, and at length was joined to his wife according to the rite of Christians. So the woman conceived a son by him and was pregnant. For in her was fulfilled what was said through the apostle: The unbelieving husband shall be saved by the believing wife (In ea-fidelem) omits 4..
[3] [born on the journey on which his parents were going from Northumbria into Mercia, immediately professing the faith,] And so, as the time of her delivery drew near, King Penda sent to his son-in-law and to his wife, that they should come to him together, so that they might jointly settle the civil affairs of the commonwealth (r. p. c.) p. c. r., formerly p. r. c. 2; p. r. c. 3; p. r. et c. 4. with even judgment and rejoice in love. Then Capitulum 4m. Itaque 4., as the king of the Northumbrians [so corrected, formerly Nortanhumbrorum 1; Northanhymbrorum 3; Norhumbrorum 4; (r. N.) Northumbrorum rex 2.] b, with dum cum 3. his pregnant wife, was making omits 3. the journey to his father-in-law suum adds 3. Penda, king of the Mercians so 3; Mercenorum 2; Excertitium 1; (r. M.) omits 4. c, the labor of women compelled her to give birth. And so in a certain pleasant omits 3. meadow filled with lilies and roses (l. r.) gramine floribusque 4. the servants and soldiers quickly citim 2; certatim 3; festinantes 4. spread out pavilions and ac 4. tents; and soon the queen bore a son desired by many and sanctified by God. And when the infant had been born, he immediately cried out in a clear voice tertio adds 4., saying: I am a Christian, I am a Christian, I am a Christian these words C. s. are read written only once in 4.. At this voice two priests (p. d.) d. p. 3, 4., Widerinus and Eadwald d, answered, saying, Thanks be to God The phrase Ad hanc-Deo gratias written in the margin in another hand 1.. And Ac 3. after (A. p.) Ad 2. this the infant continued and said (e. d.) omits 3, 4.: I worship, confess and adore the God three and one, the Father and the Son and the Holy Spirit. But Ad 2; Ad hæc 3. the priests and the parents and all who were present, marvelling, began to sing Te Deum laudamus. Then indeed omits 4., the hymn being ended immo 2; (E. f. h.) Hymno vero finito 3., the infant asked to be made a catechumen by ab 2, 3. the priest Widerinus, and to be held by Eadwald at the sealing of the faith, and to be called Rumold [there follow in 4 the words illorum enim manibus per Dei virtutem atque mysterium cupio christianus effici, which are read at the end of the following number, the rest of this number being passed over.].
[4] according to his own request, The sealing, then omits 3., being completed, the parents said to one another: Let us send to the neighboring kings and dukes, that they may receive accipiant 3. our most dear corrected to carum, the letters between car and um erased. 2. son from the sacred font of baptism. Hearing this, blessed Rumold, having summoned his parents, said to them: It is indeed not fitting that I, a servant of God, be received from the regeneration of holy baptism divitum adds 2, 3. into the hands of the proud and of the rich omits 2, 3. of this world, but the example of God
to imitate (e. i.) i. e. 2, 3., who, having been made humble est adds 3. for us by taking human flesh, conceived of the Holy Spirit in the nurturing womb of the Virgin, willed not to be baptized in the streams of Jordan by the powerful of this fleeting age, but by the forerunner of his nativity, who, clothed in camel's hair (c. i.) i. c. 2., lived in the desert, whose food was erat 2, 3. wild honey and locusts, having become among men a poor and venerable prophet, forerunner and baptist. For announced by omits 3. an angel, begotten of a priestly father, he deservedly baptized the Holy of holies, the King of all ages and eternal Priest, who gives to all who believe in him the baptism of salvation for the remission of all sins, since in him there was no stain of vices. Hence therefore I ask to be baptized by the priest Widerinus, who sealed me, and to be received by Eadwald, because at their hands, through the power and mystery of God, I desire to be made a Christian.
[5] and with a new marvel intervening, And saying this, blessed Rumwold (b. R.) omits 4., by the provision prodente 2, 4. of divine grace, pointed with his finger (i. o.) o. i. 2, 3, 4. to a hollow stone lying not far off in a certain hut of a moist valley close by, and commanded the household servants standing around to bring it quickly and fill it with clean water (u. m.) nitidaque limpha 2, 3. (u. m. i.) impleantque aqua munda 4.. And when they had gone eissent 2; issent 3, 4. and, searching omits 4., had found the stone as the servant of Christ had said (u. C. f. d.) omits 4., they were unable to move it from the place in which it lay, or by any device to draw it from the ground the following four sentences omits 4 (up to jussum illius exhibere).. Then, returning, they said that they had labored in vain and could by no means omnimodis 2; (n. o.) nullatenus 3. carry the stone. King Penda (r. P.) P. r. 2, 3., instructing them, told them to bring velociter adds 2, 3. a jar or cask, that the recruit of Christ might receive baptism in it. And when they had brought it omits 2., full (e. d. p.) euntes cum plenum 3. of water, and set omits 2, 3. it in the midst constituto loco cadum adds 3., St. Rumwold, looking at it, at once said: Why have you not brought the stone? The servants answered him, saying that they had been wholly unable, by reason of impossibility, to carry out his command (j. i.) i. j. 2, 3.. Then most blessed sanctus 4. Rumwold called together the priests Widerinus and Eadwold (W. e. E.) omits 4., and commanded them to go alone, without others, in omits 4. the name of our Lord Jesus Christ and ad 2. of the Holy Trinity, and without doubting to take the stone, trusting without hesitation in the supreme author of all things. They, going forthwith at the command implentes adds 4. of the future recruit of Christ (euntes-tyronis) omits 4., having called upon the name of almighty God (invoc.-Dei) omits 4., soon lightly raised the stone of great weight from the soil of the ground (t. s.) terra 3, 4., and et 4. without delay, bringing it (s. m. d.) omits 4., set it down before St. Rumwold.
[6] he is baptized and initiated with the sacrament of the Body of Christ; So the font of holy baptism was sanctified in it by those same aforesaid priests, and thus blessed infans adds 2, 3, 4. Rumwold was baptized by ab 2, 3. the priest Widerinus and received by Eadwald (a Wid.-Eadw.) omits 4.. And having been baptized, he asked that Mass be celebrated for him, and that there be given sibi adds 3. him the Body and Blood of Christ: that he might take the sacrament of him whose baptism he had received sumeret 3.. For in Capitulum quintum. In 4. that same autem 3. meadow in which St. omits 3, 4. Rumwold was baptized servus Dei adds 3., the most pleasing fragrance (o. g.) g. o. 2, 3, 4. never fails, nor do the plants grow pale (p. h.) h. p. 4. there nor vel 2, 3, 4. wither, but they abide always in greenness and are fragrant with the great sweetness of nectar omits 4.. And that place is now called by the inhabitants of the province of that region omits 4. Suttunus Suithunus 2; Suthtunus 3; Sutthone 4. e: in which there is situated also a village which renders at the appointed time the services due to the royal dignity dignitate 2. (in quo-obsequia) omits 4..
[7] then a lengthy And so, after the solemnities of the Mass were finished, St. Rumwold addressed his father and mother and the aforesaid priests atque universum populum adds 4., he delivered a discourse teaching them concerning the Catholic faith and the true (d. v.) veraque 3. religion, and also concerning all the uprightness of goodness (b. h.) h. b. 2, 3, 4. and the precepts of the divine law (d. l. p.) p. d. l. 2, 3, 4., and most of all concerning the love of God and neighbor [(de Dei et pr. dil.) de dil. Dei et pr. 2; de dil. Dei videlicet et pr. 3; proximi (the rest omitted) 4.]. And after an exhortation of many words [beatus Rumwoldus adds 3; what follows up to the beginning of number 10 (cuncti qui aderant …) omits 4.], he said to all in a clear voice (c. v. d. o.) d. o. c. v. 2, 3.: Hear, I pray, all you who stand here, the words which I speak hodie adds 2, 3. in your ears (i. v.) v. i. 2, 3.: for wisdom, which opens the mute mouth and makes the tongues of infants eloquent, reveals its mysteries through me to you and to your followers, that you may be acquainted with the knowledge of it omits 3., and may understand the glory of its reward. For this is that wisdom in which God founded the earth and established the heavens, which qui 2. alone has compassed the circuit of heaven, and walked on the waves of the sea, and trodden by its own power the necks of the proud and exalted sullilium 1, 3.. For this wisdom cries out in the streets and calls those who love it (d. s.) s. d. 2. to turn aside to it, who quia 3. shall find it; and when they have found it, they are sint 2. blessed if they hold it fast (s. e. t.) s. t. e. 2; s. t. illam 3.. This Hæcque 3. wisdom, to be sure, commands me by its power to speak, because it has wisely created all things, and has willed that I be born in omits 2. this age, and has breathed the spirit of life into man. Let it not therefore seem a marvel to you that, against the custom of nature, the knowledge or power possibilitas 2, 3. of speaking has been given (f. d. e.) d. e. f. 2, 3. me by God, because his judgments are inscrutable and (inscr.-et) omits 2. his ejus 3. ways unsearchable vestigabiles 2..
[8] concerning faith in God and the most holy Trinity, For God is the true and highest wisdom [(v. s. s.) sapientia vera summaque est 2; fundavit terram, sed sapientia vera summaque est 3.], who created condidit 2, 3. the world from nothing and fashioned the fabric of heaven with the unspeakable beauty of the stars (i. s.) s. i. 2, 3., whose seat is heaven (s. c.) c. s. 2, 3. and the earth the footstool of his feet (t. s. p. e.) s. p. e. t. 2, 3., as omits 1. Ididas Ididias 2. testifies, saying in his person: I dwell in the highest places, and my throne is in a pillar of cloud. For he is himself wisdom, since qui 3., as the psalmist says, in wisdom he made all things, and therefore to him every knee is bent (flectitur) omits 2; (o. g. f.) f. o. g. 3. and every tongue confesses (o. l. c.) c. o. l. 2, 3.. He is indeed also the maker of all things, because what he created in power he ordered, establishing them in magnificence, if they learn his knowledge with innocence of heart and body. He is also the beginning and the end initium 2, 3., because in the beginning, that is, in the Son, he created all things, and he himself says: I am the alpha and ω o 2, 3., the beginning and the end, who before the beginning of the world live forever. Whence also the Son, who with the Father and the Holy Spirit is one God (e. D.) D. e. 2, 3., answered those who asked him who he was: I am omits 2, 3., he said, the beginning, who also speak to you. For from him is (en. est) est en. 3. every beginning, and that which was made through the beginning, since he himself is the origin of all omits 3. creatures and the end and redemption of the world. For just as God created all things in wisdom, so also he redeemed in wisdom his lost handiwork. The Wisdom sapienti 2. of the Father, indeed, is the Son (e. F.) F. e. 2, 3.. Therefore the Father is in the Son (e. i. F.) i. F. e. 2, 3. and the Son in the Father, and the Holy Spirit, through whom ut adds 3. all the faithful are reborn renascantur 3., in est in 3. both. And from this it must without doubt be understood that the same God is (D. e.) e. D. 3. the Father, the same also the Son, the same God is also the Holy Spirit. For although one is the person of the Father, another of the Son, another of the Holy Spirit, one is the substance, the same the equality, one the majesty and power, one the eternity and perfection, dignity, honor, glory; one too is (unum est et) et unum 3. the dominion and blessedness, one the immensity and glory and immortality. Thus omits 2. then is this Trinity to be believed, that it be confessed without doubt to be one deity and one essence. Confess this along with me (u. m.) m. u. 2, 3., since this confession is the life of all who confess it.
[9] and concerning repentance and good works; And when all said in tearful voices: We believe, we confess, we adore, we praise, we bless, at once St. Rumwold said to them with a joyful countenance and a sonorous voice: You have heard, brothers in Christ and kinsmen, how you ought to confess the Holy Trinity, and how you must hold firmly its unity in the depths of your heart, and faithfully persevere in that belief by which the Father and the Son and the Holy Spirit are one God (e. D.) D. e. 2, 3.. Now therefore let me teach vos adds 3. what quomodo 2, 3. fruits you ought debeatis 3. to bring forth, worthy
of repentance, and, if there is any crime in you, how quomodo 3. you may be cleansed from its wound by heavenly medicine. For God does not will the death of the sinner, but that he be converted and live. For this reason it was said (d. e.) unicuique 2, 3. to the sinner dicitur adds 3 (not 2). through the prophet: Turn away from evil and do good: seek peace and pursue sequere 2, 3. it. And again: You have sinned; be at rest. For to do penance is to give up the sin committed, and to cleave always to good works, and to seek the true peace of the love of God and neighbor, and to practise it by following sequendo 2, 3. it with all one's strength. For it will profit a sinner little to cease from sin, unless he is zealous to bewail what he has committed with fasts and prayers and almsgiving, and ut 3., just as he had been a worker of malice, so also he be made after omits 2. penance peccatum 3. a cultivator of justice. Otherwise, even if someone has not transgressed delinquit 2, 3., yet he must perform the commandments and justifications of Christ on account of the sacrament of faith which he promised in baptism: because the rich man, who was clothed in purple and fine linen and feasted splendidly splendi (sic) 2. every day, was not condemned for the guilt of a crime, but because he did not perform the duty of charity toward the poor man. Therefore, brothers, take care to do both: that is, to approach the fountain of wisdom and, drinking from it, to wash away the uncleanness immunditias 2. of your heart (c. v.) v. c. 2, 3.; to seek without ceasing Christ, God and merciful Lord, the physician of souls and bodies; to submit your necks to him with a humble and clear conscience scientia 3., keeping his precepts; to love him with your whole heart et adds 2. and all your strength; to hasten to his church at all times; to pour out prayers to him for your transgressions; to offer your oblations to him without deceit; and omits 2. to honor the priests and to receive with free and etiam adds 3. cheerful devotion the teaching of the Gospels that is made known manifestantur 2, 3. through them; to love all Christians as yourselves; and let each one of you be zealous to outdo provenire 2. the other in honor; not to kill, not to curse, not to accuse anyone, not to disparage a neighbor vicino 3., not to set snares or traps to deceive anyone alicubi 3., not to commit theft furari 2, 3. or perjury perjuria 2, 3., not to blaspheme or to mock the simple, but to persevere in all good works, and to praise almighty God at all times, whether in prosperity or in adversity.
[10] finally, having foretold his approaching death and a twofold translation, When St. Rumwold had said all these things, all see above, no. 7, note 6. who were present gave thanks to God for this omits 4., because in so little an infant, by the inspiration of heavenly grace, there was such power of eloquence. Then again blessed Rumwold said: Behold, I go the way of all flesh: since it is not permitted me (n. e. m. f.) m. f. n. e. 3. to live in this mortal body from this omits 2, 3, 4. hour in which I was born. After my passing, however vero 4., I wish to be in the place in omits 3. which I was born for the space of one year; and afterwards I have determined to be at Braccalea Bracalea 3; Brackeleya 4. for two years f. And when these omits 4. three years are ended, I have purposed that my bones (o. m.) m. o. 2, 3, 4. should rest for all time in the place which shall at some time be called Bucchingaham Buccingaham 2, 3; Bokyngaham 4. g. But the names of these places were not known notata 3. at that time, but were devised or came to be known (s. v. c.) v. c. s. 2, 3, 4. after the passage of much time. There are also now villages situated in those places, fertile in crops, having an abundance of many acres, and thickly inhabited by men what follows up to the end of the number omits 4.. The place in which he was born is called Suttunnus Suthunus 2; Suthtunus 3., the second Braccalea Bracalea 3., and the third Bucchingaham Buccingaham 2, 3..
[11] he dies on the third day after he was born. And so, when the third day was ended, as St. Rumwold had foretold (s. p. s. R.) sanctus R. sicut pr. 4., he gave forth to God his most pleasing spirit (D. s. g.) g. D. s. 2, 3; g. D. s. 4., on the third tertia 2. of the Nones of November, received into omits 3. the hands of angels (s. a.) a. s. 4.. After his passing, finally, he was buried in that same place, as the same saint (i. s.) omits 4. had commanded; and then, Eadwald having died, he was translated to the other place previously mentioned by a 4. the priest Widerinus; and when three years were ended, he was carried to the third place, which is called, as has often been said, Bucchingaham Buccingaham 2, 3; (nunc.-Bucc.) dicitur Bokyngaham 4., and there ubi nunc 3. he rests. For there and enim 2, 3, 4. in omits 4. many places, St. Rumwold (s. R.) omits 4., when invoked, grants benefits to those who ask him, giving omits 3. sight to the blind, the power of walking to the lame, the gift of health to the sick weighed down by various ailments what follows up to the end of the number omits 4., by the favor of our Lord Jesus Christ, who in the unity of the Trinity ac (et 3) in trinitate unitatis adds 2, 3. lives and reigns gloriatur 2, 3., God cum genitore omnipotente unus et almo flamine adds 2, 3., through all infinita 2, 3. ages of ages. Amen [Explicit vita sancti Rumwoldi confessoris adds 3; Explicit de sancto Rumoldo et (sic) confessore adds 4.].
ANNOTATA.
EPITOME OF THE SAME LIFE
BY JOHN OF TYNEMOUTH.
Rumwold, son of the king of Northumbria, in England. (S.)
BHL Number: 7387
FROM THE MSS. AND PRINTED TEXT.
Edited from 1. Brit. Mus. Cod. Cotton. Tib. E. 1; — 2. Oxford, Bodl. Cod. Tanner 15; — 3. Capgrave's ed., London 1516.
On St. Rumwald, Confessor.
[1] There was in Greater Britain (F. i. B. m.) I. B. m. f. 3. a certain king, named Penda, renowned in power, graceful in uprightness, but ignorant of the faith of God: who begot a daughter who at that tender age began to fear God and to cleave to his commandments. Now there were at that time several kings reigning in Britain, some serving idols, and others worshipping the true God. Among them there was a certain most powerful king (r. q.) quidem rex 2., but a pagan, who, loving the daughter of Penda, sought and received her as wife.
[2] And so, as they feasted and rejoiced nescientes 2. according to custom at the wedding, the maiden was pondering how she could enter the man's bed and be joined in carnal union to one who was not yet marked with the sign of Christ. So, drawing long sighs from the inmost part of her heart, and raising her eyes to heaven, she called upon Christ the King, the governor of all things, and so entreated with tears: Lord God, creator and redeemer of all, do not allow my body to be defiled with a man estranged from you, but turn his heart to your love and illumine it with the splendor of your countenance; and give him understanding, that he may be able to know you and receive percipiat 2. the grace of your baptism. And praying this, she at once entered with the bridegroom sompno 2. into the bridal chamber, and addressed him thus: Know, she said, lord king, that I shall never enter your bed until prius 1. you receive baptism, and, having cast off the worship of idols, confess with your whole heart the God three and one. And when she had said this, the word of salvation was, by the will of God, pleasing and acceptable to the bridegroom; and so, having undertaken a fast, he was baptized on the third day and joined by the law of marriage according to the rite of Christians. So igitur 2. the queen conceived a son by him.
[3] And as the time of her delivery drew near, King Penda sent to his son-in-law and to his wife, that they should come to him together and exult in mutual love. Then the aforesaid king of the Northamhumbrians Northanhumbrorum 2., while, with formerly cum dum 1; cum dum 2, 3. his pregnant wife, he was making the journey, the labor of childbirth compelled the woman to give birth; and so in a certain meadow the servants and soldiers spread out pavilions papilones 1. and tents, and soon the queen bore a son desired by many and sanctified by God. And when the infant had been born, he immediately cried out in a clear voice in the hearing of all, saying: I am a Christian, I am a Christian Christianus sum tertio adds 2.. At this voice
two priests, Widerinus and Edwold, answered omits 1., saying: Thanks be to God. And after this the infant continued: I worship, confess and adore the God three and one, the Father and the Son and the Holy Spirit. At this the priests and the bystanders and all who were present, marvelling, began to sing Te Deum laudamus. When this was finished, the infant asked to be made a catechumen by the priest Widerinus, and to be held by Edwold at the sealing of the faith, and to be called Rumwold.
[4] The sealing being completed, the parents said to one another: Let us send to the neighboring kings and dukes, that they may receive our most dear son from the sacred font of baptism. Hearing this, blessed Rumwold, having summoned his parents, said to them: For it is not fitting that I, a servant of God, be received from the regeneration of holy baptism into the hands of the proud and the rich of this world, but to imitate the example of God, who was made humble for us by taking human flesh from the nurturing womb of the Virgin, conceived of the Holy Spirit, and willed not voluit 2. to be baptized in the streams of Jordan by the powerful of this fleeting age, but by the forerunner of his nativity, who, clothed in camel's hair, lived in the desert, whose food was wild honey and locusts, having become among men hominis 3. a poor and venerable prophet, forerunner and baptist. For announced by an angel, begotten of a priestly father, he deservedly baptized the Holy of holies, the King of all ages and eternal Priest sacerdotumque 2, 3., who gives to all who believe in him the baptism of salvation for the remission of all sins, since in him there was no stain of vices. Hence therefore I ask to be baptized by the priest Widerinus, who sealed me, and to be received by Edwold: because at their hands, through the power and mystery of God, I long to become a Christian.
[5] And saying this, Rumwold, under the protection of divine grace, pointed with his finger to a hollow stone lying not far off in a certain hut of a moist valley close by, and commanded the household servants standing around to bring it quickly. And when, having gone, they could neither move the stone nor by any device draw it from the ground, they returned and declared that they were laboring in vain and could by no means move the stone. His father instructed them to bring quickly a wooden vessel, that the recruit of Christ might receive baptism in it omits 2.. When they had gone and were bringing the vessel full of water, Rumwold, seeing this, said to the priests Widerinus and Edwold: Go, and in the name of nostri adds 2. Jesus Christ the Lord and of the Holy Trinity, alone, without hesitation and without doubting, take the stone and, trusting in the supreme author of all things, bring it here. They, proceeding at once, soon lightly raised the stone of great weight from the ground and set it down before St. omits 3. Rumwold.
[6] In this the font of baptism having been sanctified by the priests, the aforesaid boy was baptized, and he asked that Mass be celebrated for him and that the Body and Blood of Christ be given him, that he might take susciperet 2. the sacrament of him whose baptism he had received. And in that same meadow in which St. Rumwold was baptized, the most pleasing fragrance never fails, nor do the plants grow pale there, but abiding always in greenness they are fragrant with the great sweetness summitate 2. of nectar. And that place is now called by the inhabitants Suttunus Suctinius 2..
[7] And so after the solemnities of the Mass St. Rumwold addressed his parents and the aforesaid priests, teaching them concerning the Catholic faith and the true religion, and also concerning all uprightness, concerning the precepts of the divine law, and most of all concerning the love of God and neighbor. And after an exhortation of many words he said to all in a clear voice: Hear, I pray, all you who stand here, the words which I speak today in your ears, for wisdom, which has opened the mute mouth and makes the tongues of infants eloquent desertas 2., reveals its mysteries ministeria 3. through me to you and to your followers, that you may be able to have knowledge of it. For this is that wisdom in which God founded the earth and established the heavens and alone compassed the circuit of heaven, and walked on the waves of the sea, and trod by its own power the necks of the proud and exalted. For this wisdom cries out in the streets and calls those who love it to turn aside to it: because they shall find it, and when they have found it, they are blessed if they hold it fast. This wisdom, to be sure, commands me by its power to speak (s. v. m. l.) m. l. s. v. 2., because it has wisely created all things, and has willed that I be born in this age, and has breathed the spirit of life into me. Let it not therefore ego 2. seem a marvel to you that, against the custom of nature, the knowledge or possibility of speaking has been given me by God, because his judgments are inscrutable and his ways unsearchable.
[8] For God founded the earth by wisdom, but it is the true and highest wisdom that established the world from nothing and fashioned the fabric of heaven with the unspeakable beauty of the stars, whose seat is heaven and the footstool of whose feet is the earth, as Ydidas testifies, saying in his person: I dwell in the highest places, and my throne is in a pillar of cloud. For he is himself wisdom, who, as the Psalmist says, in wisdom made all things, and therefore to him every knee is bent and every tongue confesses. He is indeed also the maker of all things, because he created in power and ordered, establishing them in magnificence potentia 2.. He is also the beginning and the end, because in the beginning, that is, in the Son, he created all things. For he himself says: I am the alpha and ω oo 2., the beginning and the end, who before the beginning of the world live forever. Whence also the Son, who with the Father and the Holy Spirit is one God, answered those who asked him who he was: I am the beginning, who also speak to you. For from him is (est en.) en. est 2. every beginning and that by which the commencement was made, since he himself is the origin of creatures and the end and redemption of the world. For just as God created all things in wisdom, so also he redeemed in wisdom his lost handiwork. The Wisdom of the Father, indeed, is the Son. Therefore Est ergo 2, 3. the Father is in the Son and the Son in the Father and the Holy Spirit in each, through whom, that all the faithful may be reborn, he is in both: and from this it must without doubt be understood (s. d. o.) o. s. d. 2. that the same God is the Father, the same also omits 2. the Son, the same God is et adds 2. the Holy Spirit. For although one is the person of the Father, another of the Son, another of the Holy Spirit, one is the substance, the same the equality, one also the majesty and power, one the eternity and perfection, dignity, honor, glory, and one the dominion and blessedness, one the immensity and glory and immortality. Thus then is this Trinity to be believed credendum 2., that it be confessed without doubt to be one deity and one essence. Confess this along with me, since this confession is the life of all who confess it.
[9] And when all said in tearful voices: We believe, we confess, we adore, we praise and we bless, at once St. Rumwold said to them with a joyful countenance and a sonorous voice: You have heard, brothers in Christ and kinsmen, how you ought to confess the Holy Trinity, and how you must hold firmly its unity in the depths of your heart, and faithfully persevere in that belief by which (c. q.) credebilitate quia 2. the Father and the Son and the Holy Spirit are one God. Now therefore I will teach you how you ought to bring forth fruits worthy of repentance, and, if there is any crime in you, how you may be cleansed from its wound by heavenly medicine. For God does not will the death of the sinner, but that he be converted and live. For this reason it is said to every sinner through the prophet: Turn away from evil and do good: seek peace et adds 2., follow it. And again: You have sinned; be at rest. For to do penance is to give up the sin committed, and to cleave always to good works, and to seek the true peace of the love of God and neighbor, and by following it to practise it with all one's strength. For it will profit a sinner little to cease from sin, unless he is zealous to bewail what he has committed with fasts and prayers and almsgiving, so that, just as he had been a worker of malice, so also he be made after sin a cultivator of justice. Otherwise, even if someone has not transgressed, yet he must perform the commandments and justifications of Christ on account of the sacrament of faith which he promised in baptism, because the rich man who was clothed in purple and fine linen and feasted splendidly every day was not condemned for the guilt of a crime of his own, but because he did not perform the duty of charity toward the poor man. Therefore, brothers, take care to do both: that is, to approach the fountain of wisdom and, drinking from it, to wash away the uncleanness of your heart; to seek without ceasing Christ, God and merciful Lord, the physician of souls and bodies; to submit your necks to him with humble and clear knowledge, keeping his precepts; to love him with your whole heart and all your strength; to hasten to his church at all times; to pour out prayers to him for your transgressions; to offer your oblations to him without deceit; to honor the priests and to receive with free and also cheerful devotion the teaching of the Gospels that is made known through them; to love all Christians as yourselves onerare (read honorare) et adds 2.; and let each one of you be zealous to outdo the other in honor; not to curse, not to kill, not to accuse anyone omits 2., not to disparage a neighbor, not to set snares insideas 2. or traps to deceive anyone, not to steal or commit perjuries, not to blaspheme or to mock the simple, but to persevere in all good works, and to praise almighty God at all times, whether in prosperity or in adversity.
[10] When St. Rumwold had said all these things, all who (c. q.) cunctique 2. were present gave thanks to God, because in so little an infant, by the inspiration of divine grace, there was such power of eloquence. Then again blessed Rumwold said: Behold, I go the way of all flesh, since it is not permitted me to live in this mortal body from the hour in which I was born. After my passing, however, I wish to be in the place where I was born for the space of one year; and afterwards I have determined to be at Bractalea Bractalica 2. for two years. And when these three years are ended, I have purposed that my bones should rest for all time in the place which shall at some time be called Bugingam vel adds 2. Bukingam. But the names of these were not so called at that time, but were devised or came to be known after the passage of much time. There are also now omits 2. villages situated in those places nunc adds 2., fertile in crops, having an abundance of many acres, and thickly inhabited by men.
[11] And so, when the third day was ended, St. Rumwald Rumwoldus 2. gave forth to God his most pleasing spirit on the third 3° 2. of the Nones of November,
received into the hands of angels, and, as he had commanded, he was buried in eodem adds 2. the place. Then, the priest Edwald having died, he was translated to the other aforesaid place by the priest Wederinus Widerino 2.. And when three years were ended, he was carried to Bukingham: where to the present day he is held in great veneration. For there and in many places, when invoked, he grants many omits 2. benefits to those who ask him, sight to the blind, the power of walking to the lame, and the gift of health to those weighed down by various ailments and diseases, by the favor of our Lord Jesus Christ.